Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_v	world_n	4,494	5	5.2227	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

story of the Gospel to bee true but for to assure a man of that which he beleeues to be true that they are his And this will appeare to be so by the Etymologie of this Theologicall faith considered either in the Hebrew Greeke or Latine in the Hebrew it is called amunah which commeth of aman which is firme and sure And therefore the Apostle doth vse this word to confirme the promises of God saying All the promises of God are in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the Syriack amin And hereupon it is that the Church hath appoynted this word to bee said at the end of all prayers nay God himselfe appoynted the same when the people were to be blessed they were to answere and say Amen Also this word Amen signifies a nourcery where trees are planted Faith is the nourcery where the trees of Gods promises grow And so to goe from aman to omen and then to omeneth which is in the feminine gender so that faith is both the nource and the nourcery And as the Etymologie of faith in the Hebrew confirmes the trueth of this doctrine so wee shall see the same in the Greeke For faith in the Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third Praeterperfect tense Passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am perswaded the actiue verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Praeterperfect tense meane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade my selfe And so you reade of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am perswaded that neither life nor death shall separate mee from the loue of God in Christ. So that according to this Etymologie of faith it is then a certaine perswading of a mans selfe of the promises of God The Etymologie thereof according to Latine is the same with the former Fides comes of fio or as Cicero saith of fiendo which signifies doing For the thing we beleeue is done and made firme vnto vs. And hereupon saith Chrysostome Therefore wee are called faithfull that we should without doubting beleeue these things that are said And to adde the saying of Augustine He which doubteth in faith is an Insidell Faith then is the euidence of things hoped for and he that hath it must needs haue assurance of glory Secondly if saluation be of faith then it must be while faith is in vse that we may attaine to this saluation Now it is manifest that Iustus ex fide viuet the iust shall liue by faith Which saying is taken out of the Prophet Habakkuk the iust must liue in his faith The meaning is that our saluation is by beleeuing as the instrumentall cause thereof But now faith indures but this life as the Apostle notes the difference betweene faith hope and loue The chiefe is loue for that remaineth with vs for euer in glory Hope goes to the graue yet leaues vs not there but like Peter followeth vs into the high Priests hall I meane into heauen and there remaineth till the day of iudgement Now faith is of shorter continuance and attends vs as a good seruant to the graue and there leaues vs so that after death there is no faith Therefore seeing saluation is of faith and faith but onely in this life it followes that while wee are in the kingdome of grace we are assured of glory If now bee the time of faith and the saluation of the soule be the reward of faith who doubteth then of the assurance of saluation while he is here in this world There are yet other good arguments to prooue that this assurance of glory is in this life viz 〈◊〉 wee lost saluation and here we must finde it againe Mee thinkes that place of the Apostle may be applyed to this and it shall be saide in the place where it was saide yee are not the sonnes of God yee are the sonnes of God Where the wound began the cure was made where death emred there life proceeded Againe in this world we were redeemed now it is fit that where redemption is wrought there assurance should be sealed And here note how answerable the worke of redemption was to the fall of Adam viz Adam sinned in eating Christ suffered in fasting Adam sinned in the spring Christ suffered in the spring Adam sinned in a garden Christ suffered in a garden here Adam lost all and here Christ hath recouered all where wee are redeemed there wee are sealed and where we are sealed there we are assured There is good vse to be made of this doctrine first against the Papist who say that men cannot be assured of this haruest and call the remission of sinnes vaine and of all confidence the hardest and remote and fides daemoniorum non Apostolornm the faith of Deuils not Apostles And this confidence in the promises of God belongs rather ad presumptionem non ad fidem to presumption and not to faith And here let vs see the Scriptures they confirme this their deuillish doctrine by and the first is this Who can say my heart is cleane not that there is none cleane but no man knowes when his heart is cleane Ergo no man can be assured of saluation But to this it may bee answered 1. the wise man speaketh against such as thought themselues to bee meritorious and free from sinne 2. Bee it granted that no man hath a cleane heart free from it yet he doeth not inferre hereupon therefore he cannot be assured of saluation 3. If none but such as are pure from sinne can bee assured of saluation then their Priests are not assured as they say Againe no man knoweth whether hee bee worthy loue or hatred therefore a man cannot be assured of saluation But this place speakes not of any inward cōfort and assurance of glory but of outward estate by the outward estate of man it is not to be knowne who is loued or hated of God because the assurance of saluation is not in outward worldly prosperitie but in the inward grace of the spirit so this place is nothing to prooue no assurance of saluation Againe they bring the saying of the Apostle worke out your saluation with feare and trembling Ergo where there is feare there can be no assurance but doubtfulnesse But marke what feare this is 1. Feare your carnall presumption by which you thinke to be in the state of grace and are not feare this 2. Feare to fall into error and to be deceiued by the craftinesse of men wherby they lay in waite to deceiue feare these 3. Feare in regard of the reuerence to God but no feare in doubtfulnesse of saluation To conclude if this be the best proofe that they can bring to confirme their doctrine the foundation is weake their arguments like ropes made of sand and the building cannot long stand To turne my selfe from them to you and reproofe into matter of exhortation whether you

thou a theefe looke vpon the Crosse Art thou a persecuter looke vpon Paul These are all gone before and then mayest thou follow after onely bee not thou more vnwilling to goe to God then he is to come to thee And so much for the time past Time to come ANd as it is time to seeke the Lord in regard of the time past so it is in regard of the time to come which is altogether vncertaine For Nothing is so certaine as death and nothing so vncertaine as the houre of death This is our Aprill and May wherein we flourish the next is our Iuly and August wherein we shall be cut downe We had but one way to come into the world but many wayes to goe out againe Therefore while we haue time let vs seeke the Lord For now is the acceptable time and while it is called to day For this is the time wherein God is to be sought dum dies est while it is day dum prope est while it is neere dum nobis prodest while it may pofit vs let vs seeke the Lord. First the longer we stay the harder our hearts grow with sinne Iudas may be an example in this vnto vs for he was a cunning dissembler then a secret theese then a bold lyar after that a traitour and last of all a desperate murderer For as the Sunne the longer it shines vpon the clay the harder it is euen so the longer sinne remaines in vs the more obdurate is our hearts Will you see how this monster worketh vpon vs the Apostle tels you first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is darkened that they cannot discerne what to do secondly then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they become ignorant thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hardnesse of heart lastly they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past feeling or a heart that cannot repent Therefore let vs follow the counsell of the Apostle while it is called to day let vs obey lest we be hardened before to morrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the deceit of sinne Secondly seeke now because it is not knowen whether God wil offer his grace againe or no when we haue once refused the same you know that Esau sought the blessing with teares but could not haue it Forget not the story of Herodotus of the fish God which hath promi sed forgiuenesse to him that repenteth doth not promise to him that sinneth repentance And doth not Christ tell you thus much when as those that refused to come to the feast had this returne from Christ they shall not taste of my meate Was not likewise those foolish Virgins that went without oyle in their lampes turned backe when they would haue entred in Let all this worke vpon you for your more diligence in this to seeke the Lord and that while we haue time and the doore of Gods mercie is open Let not the pleasures of the world deceiue vs as the riuer of Iordan doth the fish which caries them swimming and playing till on a sudden they fall into Mare mortuum the dead Sea But take wee heede of the streames of vanitie lest they cast vs not into the dead sea of Iordan but into the dead sea of perdition The second part of the reason NOw followeth the second part of the consequence or reason Vntill hee come and raine righteousnesse vpon you Which part I haue deuided into two parts 1. the continuance till hee come 2. the ende and raine righteousnesse vnto you Gnad iabo vntill he come this is the continuance of it for hauing laide our handes to the plough wee must not looke backe but continue to perfection Faith is called fides in latine in which word as some obserue is a compendium of all Christian dutie The first letter is F. which as they say is facere to doe for true faith is a working faith not the hearers but the doers The second letter is I. which is integritas fuinesse for we must haue a regard to all the Commaundements of God The third letter is D. delectio loue for true faith worketh by loue The fourth letter is E. which is externe outward our good deedes must be manifest The fifth letter is S. which is semper alwayes for we must not be weary of well doing So that the propertie of faith is to doe the qualitie is loue the forme is outward and the continuance is alwayes The beginning of faith is facere and the ende semper doe and doe to the ende The race of a godly life profiteth nothing vnlesse it bee finished with a good ende Thus runnes the condition hee that endureth to the end shall be saued We must not be like the flyes bred by the riuer Hispanis which are bred in the morning in full strength at noone and dead at night Heauen is not promised to those that doe well but that continue in wel-doing Let this worke vpon your considerations and drawe your endeuours this way to seeke the Lord vntill hee come for as yet you are not come to perfection neither will till he come The Apostle said of himselfe and we may apply to our selues we are not yet perfect and therefore to seeke still for more perfection for there is no man so cured of his wound but there remaineth some marke of the former wound So the soule which receiued the wound of sinne though it bee cured hath some scarres of sinne still while we are in this world we are in the schoole of Christ and must continually learne till we be perfectly skilfull in the wayes of obedience and when we haue that then haue we found the Lord but as yet wee may say with Socratas Hoc solum scimus quod nibil scimus This is one thing wee knowe that we knowe nothing So saith the Apostle If any man thinke he knoweth any thing he knoweth nothing as he ought therefore seeke vntill he come If you aske me when he comes I answer 1. he comes Praedicatione Euangeli By the preaching of the Gospell So he came to his owne thus he came to Iudas and so to many But if hee came no other wayes then thus and yet he must come thus as good neuer come and better it were not to finde him at all 2 He comes and that with more profite to his children and vs. Conuersione nostriad Deum by conuerting vs to God And thus he came to Mary Mathew Zacheus and others and happy are they to whom hee thus comes therefore seeke vntill thou finde God to speake peace to thy soule 3 He comes increment is fidei penitentiae aliorum donorum spiritus sancti in conuersis by increasing of faith and repentance and other gifts of the spirit in those that are conuerted and thus hee comes daily to the godly and therefore seeke vntill he come in this manner 4 He comes Consummations glorificatione Eeclesiae in secundo