Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	sin_n	5,504	5	4.4990	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

the Ministery of absolution and absolution of a lawfull Minister is to be accounted more then petitory which may be performed by any other pious friend but not authoritatively as it is said and by way of power For as a Judge who hath a lawfull commission from his superior that can grant it may absolve or condemn a party brought before him which another man perchance of more eminency may not doe for want of a calling to it so a Minister by vertue of his commission given him whose sins ye remit they are remitted unto them and whosoevers sins ye retaine they are retained Jo. 20.23 Matth. 18.18 provided alwayes that they goe not beyond the limits of their commission which considered as it should be by tender consciences would mould them to a greater regard of their spirituall guides and Prelates which now are so cast aside by those who know not or care not what in conscience they are most to look after How can that Creed be a perfect symbole of our Faith C. VII which leaves out the chiefe of all that Faith only justifieth and hath nothing concerning Predestination or Mans liberty of will concerning which so many consciences are and have been troubled The first Scruple is cleared by the first word of the Creed I beleeve D. Wherein the word Beleeve being the proper act of Faith sheweth that Faith is laid for the Ground that all the Articles that follow stand upon and I the first syllable requireth an application of every article to our selves So that in this sense they are to be taken I beleeve in God that he created mee as all other creatures besides and in Iesus Christ not onely that hee is his onely son conceived by the holy Ghost and borne of the Virgin Mary but that he Suffered was crucified dead and buried triumphed over death and hell and rose againe for my justification By whose satisfaction I am quitted and delivered from the bondage of sin Satan the Law to serve him in holinesse to God and righteousnesse towards my neighbour all the dayes of my life And is not here the doctrine that faith justifieth alone not a temporall historicall or speculative habit but an affiance and reliance on that which Christ hath done for me without which as it is impossible to please God so it is impossible likewise to case a troubled conscience The second scruple of Predestination may be taken off by a sober consideration of the attributes of Almighty and creating all things ascribed to God which includeth the other attributes For he that made all things of nothing and may dispose of his owne as he pleaseth may choose or passe by whom hee listeth But herein what hee hath done from eternity hee acquaints us not with but leaves us to be guided to thinke or doe as his written word and certain deductions from thence lead us Vnder which most free disposition of the Almighty Mans freedome given lost and restored must be believed to be placed for it is he that worketh in us to will and to doe of his good pleasure Philip. 2. In like manner other necessary points to salvation may be reduced and those that cannot may not bee imposed upon the conscience as necessary CHAP. IV. Cases concerning the Decalogue or Ten Commandements COncerning the Decalogue or Ten Commandedements these points are manifest 1. That these Commandements were written with the finger of God on two Tables of Stone Exod. 31.18.32.16 2. That they were written on both sides 3. That these Tables being broken by Moses at the sight of the Idoll-calfe they were written againe by God in the same words they had at first but upon two Tables of stone of Moses hewing 34. 4. That they were just ten in number 5. That our Saviour reduceth all the duties of them to two heads the love due to God Mat. 22.37 Luk. 10.27 and the love to bee performed to our neighbour 6. That most of the Ancient designed three of these Commandements to the first Table which division thereupon is by most Churches reteined and seven to the second Notwithstanding divers of the Reformed ascribe foure to the first and six to the second Table But such differences in things indifferent have been alwayes tolerated amongst sober men without prejudice to any dissenting I should thinke the division of the Jewes to be more equall and passable that five Commandements should belong to the first Table to shew our duty towards God and so many to the second comprising our duty towards our neighbour both having a like number to instruct our christian Carriage to God and Superiors in the first and to our neighbours and inferiors in the latter In reference to the first these cases seem to be of most use Our Saviour having made full saiisfaction and quitted us from Gods wrath the curse of the Law and the interest of Satan what need any works or duties to be performed on our parts or paying that debt againe by observing the Commandements which our Saviour hath so confessedly discharged Is not the conscience hence lest at liberty to do what she listeth and the opinions of moderne Antinomians as they are called justified who urge that the commandements are by the Gospell cancelled D. The law delivered by Moses was ceremoniall judiciall and moral The first proposed types and shadowes which vanished at the comming of our Saviour which was the substance The second sort had relation to the Jewish common-wealth with which it did expire and had its period So that the morall Law in the ten commandements come only in this point in question that is in plaine termes seeing we being justified by faith only in believing and depending upon that which Christ hath done for us may doe as we list for keeping or not keeing the commandements can do us neither good nor harm The setling of the conscience herein is 1. the distinguishing betwixt justification Sanctification then 2. by considering what that faith is that justifieth 3. by weighing the meanes whereby we shall come to that happinesse and eternall salvation which faith hath set us free to obtain Faith indeed only on our part justifieth us before Gods tribunall by pleading that our Saviour hath paid that debt for us which we could not doe and therefore should not in justice be exacted againe And this is that which S. Paul so much urgeth in the Epistle to the Romans and elsewhere But as to the second point S. James will purposely tell that this justifying faith must not be meerly speculative but operative expressed in good workes as the Apostle enjoyneth us which hath charity annexed to it that without it it is dead and hypocriticall rather damning then saving Whereupon our Saviour calleth upon us if you love me for that I have freed you keep my commandements and in a more strict manner then was urged and practised by the Scribes and Pharisees And S. Pauls precept is peremptory to shew the