Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	hell_n	sin_n	6,037	5	4.6569	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96684	God a Christian's choice, compleated by particular covenanting with God Together with an appendix, containing propositions, tending to clear up the lawfulness, and expediency of transacting with God in that way. In pursuit of a design proposed by Mr. R.A. in his book entituled, The vindication of Godliness. And by Mr. Tho. Vincent, in his book, called Words whereby we may be saved. To which is added, a brief discovery of the nearness of such a people unto God, on Psal. 148. 14. By Samuel VVinney, sometimes minister of the gospel at Glaston in Somersetshire.	Winney, Samuel.	1675 (1675)	Wing W3034; ESTC R231145	79,544	241

quicken us when we be sluggish and backward and our hearts dull and slow in our saith dependence in our holy Conversation and Obedience if any thing in the World will draw on the Soul that is withdrawing or drawing back this will do much to consider how we have bound our selves and that if we prove not stedfast in this Covenant both our tongues and our hands will witness against us and that this will be as it were an hand-writing of our own act and deed another day against us 3. This will be a strong motive to keep the heart off more firmly from and against all sin for this is the first thing that is done in this so solemn a work even to renounce all others that have been as the Lords of and over the Soul Say as the Church did Isa 26.13 O Lord our God other Lords besides thee have had dominion over us but by thee onely will we make mention of thy name The Consideration of the mischief of which was the great motive to draw her to the disclaiming of them insomuch that these two things laid together will make the person that laies them to heart resolve to follow the Apostles direction Rom. 6.12 That they will not let sin reign in their mortal bodies that they may obey it in the lusts thereof Their Covenant with hell and death being broken and dissolved they resolve through grace that they will not be Servants any more to divers lusts and pleasures nor will they be as they have been any more taken captive by Satan at his will 2 Tim. 2.26 4. This will be a means to banish all hard and evil thoughts of God and to cherish and foster good thoughts of him For hereby we shall look on God as at peace with us and our selves as friends and reconciled unto him So that we shall not be filled with jealousy about his love nor slavish fear of his wrath and indignation which we were before under in our estate of nature being an estate of wrath for we were by nature children of wrath as well as others saith the Apostle Eph. 2.3 So that now the strise is at an end and the Controversy is taken up that there was between God and us and so these thoughts and suspicions that he is armed with vengeance against us and that it may be speedily executed upon us are removed So that as Jacobs fear of Laban was taken off when there was a solemn Covenant entred into by them on both sides so the slavish fear in the Soul will be hereby for the present removed and by degrees abate Gen. 31. and decay in the Christians heart more and more 5. All our unwillingness to come unto and before God will be taken away and our boldness in comming to him to the throne of grace will be increased yea it will breed an earnest longing to be in Communion with him for though two cannot walk together except they be agreed yet they can meet and walk delightfully together when they are agreed All that loathness and shieness will be taken out from us and we shall be brought to delight in his presence See it in David who could say God was his God he could also long to come and appear before God as the hart panteth after the Water-Brooks Psal 42.1 2. An Answer to some few Objections lying in the way that might seem to be made against this way of transacting with God in particular and express Covenant Object 1. There is no precept for this in all the Scripture Answ 1. It is enough that it is warranted by the practice and example of the Saints of God in the Word which is proved abundantly in the second Scripture-evidence Sup. p. 16. Where it hath been sufficiently shewed that God's Saints have particularly owned God and appropriated him unto themselves as their own God Psal 67.6 God even our own God shall bless us and have also engaged themselves to God in a particular manner in duty and obedience which is ground enough for such a practice Answ 2. To the real and serious and inward doing of this all are bound that intend to be saved Rom. 6.13 Yield your selves unto God with 2 Chron. 30.8 and Rom. 12.1 I beseech you Brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable unto God c. Answ 3. I grant that we are not bound to this external formal doing of it in such a manner as a matter that is necessary to Salvation so as that every Christian must of necessity do it if he ever means to go to Heaven or partake of the benefit of the Covenant this hath been spoken to before also but as an excellent expedient for the comfort of our Souls in assuring our selves of the partaking of the benefits of the Covenant and keeping the heart more firm and close to God in an holy Covenant-Conversation and walking in order to Salvation Answ 4. This is but doing the same thing in another way which hath been already done and that often it may be and many ways too as to the substance thereof for I take these things for granted 1. That every true Christian hath done this already in his heart 2. That every person in the visible Church hath done this virtually in his Baptism as before and in the primitive times none were baptized without an express Covenanting wherein they renounced the World the Flesh and the Devil and engaged themselves to Christ and promised to obey him I shall refer you for more yet not much of this to Mr. Baxters Saints rest Edit 8. p. 149. Edit 9. p. 143. The Question was proposed Abrenuncias that is dost thou renounce c. Ans Abrenuncio I do renounce Q. Credis dost thou believe Credo I do believe Now if it was done actually by persons aged at their Baptism afore-time openly and before others though in few words Why is it not warrantable to be done by any now in a more full and large way either openly or privately in this express way here treated and discoursed of as God shall incline the hearts of any amongst us Further consider 3. How often do men do it actually in their own persons at the Lord's Table even as often as they come to partake of the same For what else is set forth by these Sacramental actions of every Communicant in their participation that being also a Sign and Seal of the Covenant they take God to be their God and Jesus Christ to be their alone Saviour and every one doth this for himself and by the same reaching forth of the hand as he doth receive Jesus Christ unto himself so doth he as it were give up the hand to God and thereby his whole self to Jesus Christ according to the former observation Sup. script Arg. 10 to become one of his people and Servants thereby resigning himself up to him to be wholly his and at his Command 4.

How often do men do this also on their sick-beds their resolution is very earnest and strong and how often doth it issue forth into express promise how apt are men to purpose and promise both when death and judgment look them in the face that they will become the Lords are grieved that sin hath swayd them so much and that they have served it so long and if it ever please the Lord to spare them recover them and continue them longer in the world they will be only for the Lord and for no other that they will drudg for the World fulfil the lusts of the flesh no longer nor ever any more as they have done make provision for it to fulfil them These things are not only determined in mens breasts but uttered by their tongues and with their mouths too at such a time and is not this the same thing the lawfulness of which we hereby labour to justify and establish 5. Nay further yet we find this occasionally done by Gods Saints upon some extraordinary deliverance out of eminent and particular troubles See this clear in the Prophet David's practice Psal 116.16 O Lord truly I am thy Servant I am thy Servant and the Son of thine hand-maid thou hast loosed my bonds The Psalm was penned as most and most rationally too agree upon the same occasion as Psal 18. as may be seen by comparing several verses of that and this together Now upon occasion of this deliverance which was from the hand of all his enemies from the hand of Saul Ps 18. Title the Prophet breaks out into express acknowledgment of his obligation to God and of his own resignation of himself to him accordingly Now all these things being considered and seriously laid together may we not reasonably conclude that a person upon deliberate and weighty consideration may take any such form of words as are drawn up by either of these serious Divines Mr. G. or Mr. A. or any other or any that they may draw up themselves from their own experience according to the Scripture and having done the preparatory duties there directed to fall down before God and solemnly undertake the engagement there proposed and a verbal profession of his acceptation of God his Son and Covenant according to the tenour of that form there drawn up and expressed Object 2. But saith a worthy Divine God never makes a Covenant with a single person personally Mr. Wills's morning Excercise on Rom. 5.12 and individually that all others are unconcerned in it but with whomsoever God enters into Covenant that person is a representative of others and is to be looked upon as a publick person otherwise God should make as many Covenants as there are persons which is the greatest absurdity to assert c. Answ 1. This is true if it be supposed that God makes different Covenants as to the matter of them as the Covenants of Works and Grace were and this is the very ground upon which this passage was uttered and that which it doth purposely drive at it being spoken about the Covenant with Adam and all mankind in him and with Jesus Christ and the elect of God in him For as Adam in the first Covenant of Works stood as the representative of all mankind that should descend from him by ordinary Generation so Christ in the second Covenant of Grace did stand as a publick undertaker in the behalf of all those whom God had appointed to Salvation Answ 2. But this doth not hinder but that God may enter into Covenant with many persons particularly and individually that Covenant being the same with all every one of them not only with the person of the representative himself but also with every particular person of that Collective body included in him that is to say every particular person of that numerous multitude obliged to God upon the termes of one an the same Covenant in that common or publick person may sue out claim and appropriate or apply to themselves in due time the benefits thereof and also may particularly transact with God in an holy giving up themselves to him for the performance through the strength of his own grace of that duty to which they are bound in the participation of those priviledges So God did with all and every particular of mankind under the Covenant with Adam And so with every particular elect person in the Covenant of Grace through Jesus Christ these two do not interfere nor clash one with or against another viz God taking such a number though never so numerous or many into Covenant in the representative and yet entring into Covenant particularly and with every one of them apart and in their own persons insomuch that every one of them may be concerned to lay hold on it as being bound in the same terms with the representative Object 3. But doth not this seem too much to savour of separation and look too much like that dividing practice of some in the Church who many of them otherwise good men as it is to be hoped do yet gather themselves out of and separate themselves from the Communion of the visible Church and enter into an express and explicite Covenant one with another how may these two be said to differ one from another A. For the solution of this Objection several things are to be considered 1. It will tend much to the clearing of the case to unfold in brief the nature of that express Covenant of these persons mentioned for by discerning what this is we shall be the better able to discern the difference between it and that we are now discoursing of For the nature of that Covenant as far as by reading yet I do understand it is this A Combination or joyning together of several Christians by mutual Consent and open and express Covenanting to use their own very words to walk together with such a body of Saints in a participation of all the Ordinances of Jesus Christ 2. But to this we may say as God of the Jews services who hath required this at their hands to make such a Covenant as this is we cannot find any such thing in all the whole Word of God either Commanded by Christ or practised by any former primitive Church It is true the Scriptures mention a general implicite Covenant of the Gospel as some Divines call it in opposition to that of those Brethren fore-spoken of or Covenant of Christianity which all professing Christians entred into by their admission unto the Sacrament of Baptism live in the profession of and hold to whereby they are bound to acknowledg God as their only Lord and Jesus Christ as their only Head Husband and Commander that they will conform to all his Laws and Ordinances appointed in his Word but of peoples openly Covenanting so to do with one another and only in this or that Society as it were apart from all the rest of the particular Congregations of the Catholick