Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	sting_n	5,518	5	11.9612	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74688	Vox Dei & hominis. God's call from heaven ecchoed [sic] by mans answer from earth. Or a survey of effectual calling. In the [brace] explication of its nature. Distribution of it into its parts. Illustration of it by its properties. Confirmation of it by reasons. Application of it by uses. Being the substance of several sermons delivered to the people of Heveningham, in Suffolk. / By J. Votier, minister of the gospel.; Vox Dei et hominis	Votier, J. (James), b. 1622.	1658 (1658)	Wing V709; Thomason E1756_1; ESTC R209691	204,151	359

out their predestination have no true bladder to support them in affliction How can such stand in storms of trouble who know not but that they are the beginnings of eternal woe Will not their head be soon under water who cannot make out to the contrary but that they are the objects of reprobation because they are not the subjects of regeneration These are sinking thoughts you must not look alwayes to sit as a Queen and see no sorrow you must not look that the Sun should alwayes shine warm upon your head that your peace should have no period your summer dayes no date your felicitie no fate No the clouds will gather the Heavens grow black miserie invade you and sorrow seize upon you in one kind or another Oh how it would lessen your trouble quench the flame mitigate the dolour if you could but make out that you were one that did belong to God and that your name were in the book of life It will be sad when the waters rise and you have no Ark to return unto when the storm comes and you have no sheltring place whereas to be in an estate of grace is a great support to a soul when under hatches I am thine save me for Hic murus aheneus esto c. I have sought thy precepts Psal 119. 94. I am thine by predestination I am thine by effectual calling for through grace I seek thy Laws and waies were not these things great staies to his spirit Dionysius said that this benefit he had by the studie of Philosophie that he bore with patience his alterations and changes so this is the benefit that comes by grace that such may bear their sufferings not onely with patience but also with joy yea and may sing in the midst of a prison The ship of the soul being ballasted by grace and effectual calling is preserved from being overturned by tempests of sorrow David was one of God's and in an estate of grace and this he had some knowledge of or else he could not have kept his ground as he did against the thundrings of 2 Sam. 16. 12. Shimei's railing tongue without these things you will be like a wild Bull in a net when you are caught in the toile You will have no patience in nor hardly profit out of your troubles Doth not David once and again put the bottle to his mouth and suck in this cordial in the time of his spiritual swoonings that God Ps 42. 11. Ps 43. 5. was his God The want of these things must needs make the fornace of the fiery trial more hot and burning than otherwise it would be It is doleful for a man or woman to be in such a condition that they may say I want goods and I want grace too I want peace and I want piety I want liberty and I want life I want comfort and I want conversion I want Friends and I want God's favour too when God shall strike you with his rod and you cannot make out but that his blowes are from loathing and not from love that they are from a foe and not from a Friend it will be very dismal if you cannot say these wounds have Mitigat vim doloris considerata aequitas ferientis I received in the house and at the hand of my Friend and these are the chastisements of my Father in mercy and not to misery it will prove a sore shaking to thy spirit a sad aking to thy soul 6. The last bitter Pill is this Such have no S. 7 support in death what will you do when death comes and mowes down the flourishing Flowers of your temporal comforts when this great Philistine stops the Well of your outward consolations Though now you are alive yet you must die Death will find you out and when he comes will not return with a non est inventus We cannot find him And Vix bene moritur qui male vixit can you die comfortably that have not lived graciously Can you end with safety that have not begun with sanctity can you have peace with the grave who have no peace with God can you be willing to be called out of the world by death who were never called in to God by grace you may have strong fancies but you can have no sure Faith If you be not effectually called and have not the true spectacles of faith and repentance whereby you may be enabled to read your own name in Heaven's court-rolls What will ye do in the day of visitation and in the desolation which will come from death to whom will ye flee for help and where will ye leave your glory without Isai 10. 3 4. me ye shall bow down as Prisoners of the grave and fall among the slain by the stroke of death The sting of death is sin saith the Apostle 1 Cor. 15. 56. It is sin that maketh death to bite and leave the venome of his teeth behind him you are yet in your sins death therefore must needs be bitterer to you than gall and wormewood you are yet without grace and cannot make out that you are one of Gods you cannot therefore lay this snake in your bosome with safetie Have not such thoughts sadned thy heart when death's messengers have knocked at the door certainly they have unlesse thou be given up to fearednesse of conscience and stupefaction of Spirit which is worse than the strongest sence of sin and miserie without grace death must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of terrours what is your reason why you are yet loath to die Do you not say it is this Oh if I were fit I should not fear If I had that upon me and in me that Ministers speak of I should be willing to die If I did but know that I did belong to the Lord and that I were one of his chosen it would never trouble me why you can never make out the latter without the former You can have neither actual nor habitual comfort in death without these things you had better never to have been born than thus to die better never to have looked forth of your Mother's womb than thus to look death in the face friends relations accommodations helpes are all too weak twiggs to lay hold on to keep from drowning in this Sea of fear if there be not grace you may send to Ministers to come to you I wish with all mine heart people would send to Ministers to come to them in the time of their health and prosperity and deal with them about the state of their souls but they if they be faithful dare not cannot speak peace to you while you are in your sins for what peace so long as the vilenesses and abominations of thine heart are so many There is no peace saith the Lord to the Isai 48. 22. wicked What comfort can they have in or against death who cannot rightly particularize the promises of eternal life

lusteth against the spirit and the spirit lusteth Gal. 5. 17. against the flesh and these contrary the one to the other even as fire and water heat and cold They swell at and look big one upon another there being an irreconcileable antipathy between them They are like enemies keeping garrison within a little one of another who are continually alaruming and beating up each others quarters As it is said in 1 Sam. 14. 52. That there was sore war against the Philistins all the days of Saul So it may be said in this case there is sore war against sin all the days of grace after that once comes to king it in the soul These will struggle in the womb As she said The Philistins are upon thee Sampson so may be it said here sin is upon thee grace and grace is upon thee sin grace is no coward but will at sin again and again and hunt it out of every corner for sin will lift up his hand and be treacherously acting now grace cannot bear this 1. Ob. But some may say there is a combat S. 55 and fight with sin even in a natural man how then can this be a sign of effectual calling Sol. The conflict in such is between the will and understanding The war is between natural conscience commonly enlightened and the affections and desires of the soul They would embrace this and the other object which Video meliora proboque deteriora sequor the understanding judgeth not meet and hence comes the broil as she in the Poet said I see that which is good yet settle upon that which is bad 2. Ob. Yet further some will say how shall I S. 56 know the one from the other namely that combat which is in the godly from that which is in the S. 57 ungodly Quando timore poenae non amore justitiae fit bonum nondum bene fit bonum Sol. There are these marks whereby it may be known whether thou fight under Christ's banner or no. 1. In the wicked this combat proceeds from servile fear as an horse will strive against his sluggishness and mend his pace for fear of the spur or whip and not out of respect to his master so do the wicked So it was with the Colonists that the King of Assyria sent to inhabite Samaria the fear of the Lions made 2 Kings 17. 25 32. them amend their manners they were driven not drawn to their partial outward reformation In God's people this opposing sin is from a filial fear and springs from a child-like awe of and respect to their father though they see no rod in his hand They fear this glorious and fearful name The Lord our God they fear Deut. 28. 58. him because he is their God as well as because he is the Lord. The constellations of God's attributes viz. justice power infiniteness wisdom patience love hath an influence upon them to work in them a well tempered fear which furnisheth and fortifieth their spirits to the resisting their spiritual enemies 2. This strife in the wicked is usually against S. 58 gross sins as Judas repented him after a sort of his treachery notorious sins make their consciences to startle when they will not so much as move a finger against lesser sins and such as are of common and dayly infirmities at the noise of forraign invasions and strange sins it may be they will cry Arm arm but for all domestick and home-bred divisions they can sleep securely though the enemy beset their house round about It may be they bid some defiance to such sins as march in the head of the troop but as for meaner sins that bring up the rear they hold a confederacy and league with them but as for the godly soul it fighteth against a common souldier as well as a chief commander 3. They go on in their practice of wickedness S. 59 notwithstanding they may strike a blow Qui pectus suum tundit se non corrigit peccata solidat non tollit but soon cry quarter and make peace they make a flourishing offer but no furious onset though their conscience may kick at sin yet they will try to swallow it they do not overcome but are overcome they and their sins may seemingly be foes but they are suddenly friends again but so it is not with one that is effectually called he dares not have any league with his enemy he and his sins have such a fewd that they part the doing or not doing a 1 John 3. 9 10. sin is the badge whereby the one are known from the other and though a godly man may be foiled in his wrestling yet he doth not so fall as not to recover and though he may be cast by a sin yet he doth not continue in it 4. The wicked seek the repression only and S. 60 not the confusion the curbing and not the killing the restraining not the ruining the taming not the taking away their sins and lusts If they can but keep them from running abroad in the action they will give them good entertainment at home in the disposition An horse may be restrained by the curb and yet have a mind to be flinging and flying out A water-course may be stayed by a bank and yet have a propensity to run over even so it is with the wicked in reference to sin they lop the branch but never look after the root so they can but quench and damp the fire for the present they care for no more but the godly seek the mortification and plucking of sin up by the roots they seek not only to cut off the hand but also to kill the heart of sin Mortifie therefore your members that are on earth is the Apostle's counsel Col. 3. 5. The wicked snuff the candle the godly extinguish and put it out a godly soul vows the death and destruction of its sins and would have the heart blood of them will give them no quarter 2. Impartial prosecution The soul that is S. 61 effectually called is impartial towards sin it doth not prize some and part with others it hath not a confederacy with some because advantagious and a combat with others because abominable it doth not favour this because attended by profit nor frown on that because allied to poverty it doth not savour one sin because more sweet nor disrellish another because more sowr it is sufficient it is sin it matters not with them what it can say for it self though constitution and custome gain and glory profit and pleasure delight and dignity should stand up as advocates and plead in the behalf of such and such a sin yet its ears would be deaf to their insinuating oratory though it were the signet on its right hand yet it would cast it away though it were their dear darling minion sin yet it would thrust it out of doors As Jephthah said in another case Whatsoever cometh 1 Sam. 14. 39. first out of