Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	righteous_a	righteousness_n	vail_n	90	3	16.5520	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41481	Apolytrōsis apolytrōseōs, or, Redemption redeemed wherein the most glorious work of the redemption of the world by Jesus Christ is ... vindicated and asserted ... : together with a ... discussion of the great questions ... concerning election & reprobation ... : with three tables annexed for the readers accommodation / by John Goodvvin ...	Goodwin, John, 1594?-1665.	1651 (1651)	Wing G1149; ESTC R487	891,336	626

own Heart the workings reasonings and debates thereof seconded with that long observation which I had made of the Spirits Principles and wayes of Men in the World together with their ebbings and flowings their risings and fallings their advancings and retreats their firstings and lastings in matters of Religion in conjunction with that light of Reason and Understanding which I have in common with other men these together were sufficient to teach me and that to a plenary satisfaction in most cases what Doctrines what Opinions are of the richest and most cordiall Sympathy and compliance with godlinesse and what on the other hand are but faint and loose in their correspondency with her or otherwise secret enemies unto her That that Doctrine which asserteth a Possibility even of a finall defection §. 2. from Faith in true Believers well understood riseth up in the cause of Godliness with a far higher hand then the common Opinion about their Perseverance hath been sufficiently though but in part proved already b Cap. 9. the further demonstration hereof sleepeth not but only awaiteth its season Our present tasque is to argue the letter of the Scripture for confirmation of the said Doctrine and to evince the truth thereof from the Oracles of God This done we shall God willing advance some grounds of reason also built upon the Scriptures for the further countenance and credit hereof And because security upon security will not we suppose be unacceptable in a businesse of such grand concernment and import we shall afterwards produce some examples upon the same account and then conclude our Discussions of this subject with an enterview of some sayings wherein it will appeare that the God of Truth hath drawn a confession and acknowledgement of that Truth of His which we now maintaine from the judgements and consciences of some of the greatest Adversaries thereof or at least so esteemed First for the sence of the Holy Ghost Himself in the Question depending §. 3. we cannot lightly desire any account more satisfactory then that given by Himself in the Old Testament But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked Man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Yet yee say the way of the Lord is not equall Heare now O House of Israel is not my way equall are not your wayes unequall When a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die a Ezek. 18. 24. 25 c. What more can the understanding Judgement Soul or Conscience of a Man reasonably desire for their establishment in any truth whatsoever then is delivered by God Himself in this passage to evince the possibility of a righteous Mans declining from his righteousnesse and that unto Death The latter words of the passage are conclusive hereof against and above all contradiction When a righteous Man turneth away c. and dieth in them i. e. repenteth not of them forsaketh them not before his Death for his iniquity that he hath done shall he die viz. the second Death or perish everlastingly For that this Death is meant at least included in this latter clause is evident because otherwise we shall both make an unsavoury tautology in the sentence and destroy all congruity of sence besides For without such a supposition the Prophet must be supposed to speak thus when a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them i. e. leaveth his naturall life under the guilt of them and without Repentance for them for the iniquity that he hath done shall He leave his naturall life or have his naturall life taken from him When a Man dieth in or under the guilt of His sin He shall die for His sin or because of the guilt of His sin the same death which He dieth in His sin Who tasteth not a palpable absurdity and incoherence of sence in such a construction as this whereas if by dying in the latter clause we shall understand dying or perishing for ever the sentence will run cleer and in full consonancy with the generall current of the Scriptures the sence rising thus when a righteous Man shall forsake the wayes of righteousness wherein he hath formerly walked and turn aside into wayes of wickedness and not repent of these wayes before His death this Man shal die the death of the impenitent and unbelievers which is the second Death In this sence the sentence perfectly accords for substance of matter with such passages as these Know yee not that the unrighteous shall not inherit the Kingdome of God B● not deceived neither Fornicators nor Idolaters nor Adulterers c. shal inherit the Kingdome of God b 1 Cor. 9. 10. And againe For this yee know that no Whore-monger or unclean person or covetous Man which is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience c Eph. 5. 5 6. And to omit many others with that of the same Prophet Therefore thou son of Man say unto the Children of thy People The righteousness of the righteous shall not deliver Him in the day of His Transgression when I shall say to the righteous that He shall surely live if He trust His own righteousnesse and commit iniquity all His righteousness shall not be remembred but for His iniquity that He hath committed He shall die for it d Ezek. 33. 12 13. If the righteousnesse which an Apostate or back-slider from wayes of righteousnesse hath wrought whilest He was yet righteous shall not deliver Him when He turns aside unto wickednesse what can be imagined should deliver Him Doubtlesse His wickednesse whereunto He hath turned aside from His righteousnesse will not befriend Him with a deliverance Nor can it any whit more reasonably be said that though His former righteousness will not deliver Him from a temporall death yet it may deliver Him from eternall death then in the case of a true Repentance it may be said that though such a Repentance will deliver a Man from a temporall death yet will it not deliver Him from eternall death For as the truest Repentance that is though continued in will not deliver a Man from a temporall or naturall death but will most certainly deliver him from eternall death in like manner though Apostasie and backsliding from wayes of righteousnesse persevered in doe not alwayes expose a Man to a temporall death or bring this death upon Him yet they alwayes render Men obnoxious to eternall death Besides when God threateneth such backsliders as we speak of that when §.

Man as such but of Believers and of such intentions as these he never faileth or suffers disappointment But of this we spake liberally in the third Chapter Besides if Christ died sufficiently for all Men either God intended this §. 40. sufficiency of his Death for or unto all Men or not If not then was the glory or sovereigne worth of this death of his besides the intentions of God God did not intend any such compleatnesse of merit or satisfaction in his death as were in it But this I presume tempteth no Mans thoughts or belief If then God did intend the sufficiency of his Death for or unto all Men why may it not be said that he intended his Death it self accordingly and so that Christ died intentionally on Gods Part for all Men The word sufficiently is no terminus diminuens no terme of diminution Therefore the argument followes roundly if God intended the sufficiency of Christs Death for all Men then he intended his Death it self for all Men and consequently Christ Died not sufficiently only but intentionally also for all Men. And so the distinction vanisheth Thirdly how can he who payeth nothing at all for a Man nor intends to §. 41. pay any thing be notwithstanding said to pay that which is sufficient for him Suppose a Man be in debt and in danger of imprisonment for it can a sufficient payment be said to be made for him whether any thing at all be payed for him or in order to the keeping of him from imprisonment or no when nothing at all is paid for a Man that is a great Debtor but that he remaines as much a Debtor and in as great danger as before can that which is sufficient or enough for him or for his discharge be said to be paied for him unlesse haply it be in a sence very delusory and deriding in which sence doubtlesse Christ did not pay any Ransome for any man Suppose a man should pay a great sum of money only for the redeeming of John and Peter being Captives by which money he might if he had pleased have ransomed me also and a thousand more being in the same condition of captivity with them can this man by reason of the payment of such a sum as this upon the terms specified be said to have payd that which is sufficient to Ransome me Or is that sufficient to Ransome me which was only paid for the Ransome of another Fourthly if there were a sufficiency in the Death of Christ for all Men or §. 42. for the Salvation of all Men and God not intend it for all Men but for a few a number inconsiderable only then will the Death of Christ be found rather matter of dishonour or disparagement unto him than of honour Suppose a Man were possest of a very great estate in Gold Silver and other the good things of this life whereby he is able to relieve the necessities of all his Neighbours round about him who are generally poore and that to such an extremity that without relief from him they must inevitably perish in case this Man should resolve to relieve only two or three of these indigent Persons with this his abundance and rather throw the rest of it into the midst of the Sea then minister unto any more of them though they be many thousands and these every whit as necessitous and as well-deserving as the other would not this great estate in such a case and upon such terms as these be a blot rather and reproach then an honour or matter of repute to this Man and declare him to be of a very unnaturall ignoble and inhumane spirit In like manner if God shall have satisfaction merit and attonement before him abundantly sufficient to save the whole World from perishing everlastingly and shall purpose rather to let it be like water spilt upon the ground which cannot be gathered up then dispose of it towards the Salvation of any more then only a small handfull of Men comparatively leaving innumerable soules to perish irrecoverably and without mercy would not this abundance of merit and satisfaction upon such an account as this be in the eyes of all considering men an obscuring vail over the Mercy Love Goodnesse and Bounty of God and occasion the Creature to judge of him as a God rather envying then desiring the Peace and Welfare of men And if God so deeply abhorred the fact of Onan in spilling the seed upon the ground lest he should give seed unto his deceased Brother that he slew him for it a Gen. 38 9. 10 how dare men present Him so neer unto communion in such a fact as the spilling interverting or non-consigning of the far greater part of the merit of the Death of Christ unto men lest they should be saved would render Him Fifthly if Christ died sufficiently for all men and not intentionally as viz. §. 43. not for Reprobates so called then he died as much for the Devils themselves as He did for far the greatest part of men Because His death in respect of the intrinsecall value and worth of it was sufficient to have redeemed the Devils as well as men Yea if the sufficiency of the Price paid by Christ be a sufficient ground to beare such a saying as this that He died sufficiently for all men He may be said to have died not only for Reprobates as Reprobates and so for Unbelievers as Unbelievers viz. sufficiently but for the Devils also quatenus Devils in as much as there is no defect imaginable in the price we speak of in respect of the absolute and inherent dignity value or worth of it but that all these even under the considerations mentioned might have been redeemed by it as well as the Elect. But that Christ died for Reprobates as Reprobates and for Devils as Devils in one sence or other were never yet I conceive the sayings or thoughts of any Man nor I suppose ever will be certaine I am cannot reasonably be Sixthly and lastly as yet there hath no sufficient ground been shewed §. 4. 4 either from the Scriptures or from Principles of Reason for the distinction under Contest nor I believe ever will be or can be Therefore they who distinguish between Christs dying for al men sufficiently and intentionally opposing the one to the other affirming the former and denying the latter do not only go about to set Lambs together by the eares which will not fight but also speak things most unworthy of God and which render him a far greater deluder or derider of his poore Creature Man then a Benefactor or well-willer to him in all his Declarations and Professions of love unto him in the gift of His Son Jesus Christ to make his attonement and procure Redemption for him Upon consultation had with the Premisses with other considerations haply of like import some of the greatest and most learned opposers of Universall Redemption Piscator and Beza by Name have