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	punishment_n	soul_n	5,532	5	5.2858	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08130	A learned and fruitfull sermon preached in Christs Church in Norwich. By Mr. Nevvhouse, late preacher of Gods word there.	Newhouse, Thomas, d. 1611.; Hill, Robert, d. 1623.	1612 (1612)	STC 18494; ESTC S100052	25,182	96

reason thus The righteousnesse whereby a sinner is iust before God is eyther his owne or the righteousnesse of another but it is not his owne for the Apostle would haue said wee are made the righteousnesse of God in our selues and not in him and thus some of the auncient Fathers expounding this place say that it is not in our selues but in him not ours but his and Chrisostome saith that therfore it is called the righteousnes of God because it is without all staine and defect and therefore cannot possibly be inherent in vs wherefore we may safely conclude that this righteousnesse is not resident in vs but receiued from another and after a sort made ours to wit by imputation Obiect But it is excepted that it is absurd in reason that a man shold be iust by the righteousnesse of another euen as if a man should be wise by the wisedome of another or learned by the learning of another or liue by the life of another Ans This reason had some colour if the righteousnesse of Christ were personall and so limited and tied vnto him that it could not from him be deriued vnto others but it is so in him that it may be ours and conueyed vnto vs by imputation the reason is because Christ is a publike person representing all the Elect yea the roote and stocke of the Elect euen as Adam was the roote and stocke of all mankinde Looke as therefore the first transgression of Adam was not his alone but euery particular mans descending from him by generation euen so the righteousnesse of Christ is not his alone but pertaines to all the Elect being by faith vnited vnto him and made bone of his bone and flesh of his flesh And as the iuyce and sap which is in the roote of the tree is made the sap of the branches by participation euen so the righteousnesse of Christ being inherent in him as in the head is made the righteousnesse of the members by imputation And as the Lands and goods of one man are made ouer vnto another by deed of gift sale exchange or some like conueyance of Law both for title and vse euen so the righteousnesse of Christ by vertue of the free gift of God according to the tenure of the Couenant of Grace is truely and really conueyed vnto vs and made ours These two reasons are sufficient grounds whatsoeuer may be excepted to the contrary whereupon this conclusion may be raised that the sole imputation of the righteousnesse of Christ is the forme of the iustification of a sinner before GOD. Now followeth the third point viz. the answering of those obiections which are alledged to the contrary Ob. First of all it is replyed that Imputation is a conceit inuented and deuised by man not aboue fifty or sixty yeeres old not to be found in Scriptures or in the ancient and Orthodoxe Writers of the Church Ans To this many things may be answered first what greater impudencie and bold-hardinesse can there be then to contradict the manifest and expresse testimonie of Scripture for this very Imputation is beat vpon and repeated no seldomer then eleuen times in the fourth Chapter to the Romanes and it is as ancient as Abraham of whom it is said Gen. 15.6 He beleeued God and it was imputed vnto him for righteousnesse not as the Papists falsely interprete it that Abrahams faith was so excellent that it deserued the infusion of habituall grace but Abraham by faith casting himselfe and relying vpon the promise of grace concerning righteousnesse remission of sins and life by Christ was iustified or his Faith was imputed vnto him for righteousnesse Metonimia adiuncti that is what his faith apprehended became his righteousnesse by imputation Againe it is to be found in the best and soundest auncient Writers Hierome Anselme and Chrisostome vpon this place who though they doe not expresse the word Imputation yet vse it in effect saying that this righteousnesse is not in vs but in him as our sinne is not his but ours not in him but in vs and Chrisostome saith it must be without all staine want So Aug. in tract 3. in Iohn de Sp. litera ca. 9. 26. Bernard ser 62. in Cant. ser ad milites templi ca. 11. mors in Christo morte fugatur Christi iustitia nohis imputatur Many more testimonies might be alledged to this purpose but qui plura videre cupit legat Fulconem in responsione ad annotationes Rhemensium super hunc locum Let then the Rhemists mock so long as they will and call this a new no-iustice it is sufficient for vs that it is grounded on Scriptures and wanteth not the testimonie of the Church To proceede further Imputation is not a meere deuice but a very thing for it is a relation that is an ordination or application of that which the Logitians call the fundament vnto his terme or of the relatiue vnto his correlatiue for example In Imputation the fundament is the righteousnesse of Christ the terme is the person of the beleeuer and the relation is the mercy of God or the action of God mercifully accepting the perfect righteousnesse of Christ in the behalfe of the beleeuer Now this is not a fiction and if a relation be nothing how shall wee distinguish the persons in Trinitie who though they subsist all in one infinite vndiuided essence yet are three really distinguished by an incōmunicable propertie which is nothing else but a relation Again if a relation be nothing what shall be the internall forme of a Sacrament is it any other but a relation or proportion betweene the signe and the thing signified And if a relation be nothing many a man is vniustly adiudged and condemned to dye both in the Courts of men and in the court of Conscience before God for why doe men daily dye the death of the body and the death of the soule is it not because they are guiltie And if sin had not guiltinesse annexed vnto it as an inseparable propertie thereof men might at their pleasures breake and transgresse both the Lawes of God and of men and neuer be obnoxious to punishment for it is not sin but guilt that bindes ouer vnto punishment now what else is this guilt but a relation and if the imputation of Adams sin vnto vs be something why should not the imputation of Christs righteousnesse be also something and not a meere figment as they would make it Nay Relations as the Schoole-men speak though they be minimae entitatis yet are they maximae efficaciae To conclude this point behold what iniurie this Antichristian Synagogue doth offer vnto our Sauiour Christ the Pope forsooth by vertue of the keyes hath power to dispense and apply the merits of one man to another insomuch as all his Indulgences are imputatiue but Christ hath not this power What is this else but to deny vnto the Head that which they allow vnto the members and to giue to

euer obserued him diligent in his studie wittie in discourse apprehensiue of truth deepe in knowledge powerfull in preaching vigilant in practising and a perfect patterne of grauitie and sobrietie in the whole course of his life and conuersation And if the spirit of that iudicious Mr. Perkins might be found in any Diuine I thinke it appeared in him It is the Art of Arts to preach well to diuide the word and to saue soules hee excelled in this Art and that he might grow in this knowledge he tooke such paines that like vnto a seruiceable candle in giuing light to you he consumed himselfe Though there be too many Bookes in this scribling age and the paper is worth more then the things that are written in them as Socrates once said when he would write nothing yet of some mens Labours there are too few For though they should write but that which before hath beene written yet by reason of their credit in the Church the soundnesse of their iudgement the vprightnesse of their life their experience in cases of controuersie and conscience and that loue which their auditors haue had to them and their doctrine they might by writing doe much good Wee reade not indeede that our Sauiour Christ committed of himselfe any thing to writing yet his Apostles hee made as his Hand and Secretaries to commend the New Testament to the Church of God Our aduersaries the Papists daily doe assault the Church with deadly weapons the poyson of Aspes is vnder their pennes if these Fooles were not answered to their Folly they would be too proud Our Aduersary the Diuell casteth daily new deuised darts into the minds and Consciences of people if he should not be resisted by the Sling of Dauid hee would soone triumph ouer the Israel of God True it is indeede that by the mouth of the Preacher wee receiue much good and the liuely voyce giues much life to discourse but when after hearing wee may with our eyes peruse that which our eare hath heard wee shall the better ponder and know and remember and affect that which otherwise we might vtterly forget and make our hearts as rich in grace as our Bookes are full of goodnesse To this end that which was preached vnto the eare in the assembly of many learned Diuines and by name before that Reuerend Doctor Redman late Bishop of your Diocesse I am bold to publish to your view that by the finger of this Herculean labourer you may know what the whole man was And the same I am bold to dedicate to your Worship as a testimonie of your long loue to me and my desire to be thankfull to you When I liued in your Parish a painfull Preacher I found seeming fauor at the hands of some curious but substantiall fauour of diuers courteous and true meaning people How in the first yeere of my comming I was entertained by that graue Senator Mr. Francis Rugge then the third time Maior of that happy Citie I cannot forget whose house was vnto me rather an habitation then an Inne How euer after I was welcome to you and continually was fed at your table I must not forget vnlesse I would be thought an vnthankfull man I acknowledge all with much thanks both to God for such a friend and to you for such friendship and desire that when both you and I shall haue gone the way of all flesh the kindnesse which you haue shewed to me may of all into whose hands this little Booke shall come he had in remembrance I am now at an end I present vnto you this learned Sermon of the Iustification of a sinner before God with an excellent Prayer which Mr. New-house gaue me written with his owne hand I doubt not of your kinde acceptance of them both and I trust they will be a welcome New-yeeres gift to the whole Citie who I hope will euer obey them that haue the ouer-sight of them Hebr. 13. and submit themselues to them for they watch for their soules euen as they that must giue accounts that they may doe it with ioy and not with griefe for that is vnprofitable for them Now I pray that as the true feare of God hath so encreased your happy dayes vpon earth that you haue attained to the age of fourescore yeeres and for aboue fortie yeeres past haue liued a worthy Senator of a most worthy Citie so it would please God when your glasse is runne and Death shall call for you you may with old Simeon depart in peace with faithfull Samuel be lamented for and after receiue the end of your Faith which is the saluation of your Soule Thus crauing pardon recommending you your vertuous Wife M ris Anne Layer with that bountifull and godly Widdow M ris Anne Rugge to the protection of the Almighty I humbly take my leaue From Mr. Andrew Curwaynes house in Salisburie-rents at S. Martins in the Fields Decemb. 3. 1611. Your Worships euer in the Lord ROBERT HILL A SERMON PREACHED AT Great S. Maries in Cambridge 2 COR. 5.21 For he made him which knew no sinne to be sinne for vs that we should be made the righteousnesse of God in him FRom the ninth verse of this Chapter to the eighteenth the Apostle commendeth his faithfulnesse and sinceritie in the execution of his function Apostolicall From the eighteenth verse vnto the end hee commendeth the doctrine of the Gospell and that by a double argument the former whereof is taken from the Authour or efficient cause who is GOD himselfe the latter from the effect to wit reconciliation betweene God and man and therefore it is called the Ministerie of reconciliation Further this effect is enlarged by sundry arguments first from the Authour who is also God himselfe secondly from the subiect viz. the World by a Metonimie of the subiect men liuing in the world and by a Synecdoche of the whole for the part the Elect in the world thirdly from the forme viz. the not imputing of sinne fourthly from the adiuuant causes that is the Ministers of the word to whom the dispensation of this heauenly ambassage is committed verse 19. and 20. fiftly from the meritorious impulsiue cause which is the worke of Christs Mediatorshippe in vndertaking the discharge of mans sinne before God verse 21. Wherein three things more particularly are to be considered First our Sauiour Christ the Redeemer and reconciler of the world is described by his adioynt or propertie which is puritie of nature and immunitie from sinne in these words Which knew no sinne Secondly his worke is propounded whereby hee merited and procured at the hands of his Father attonement and reconciliation between God and man in these words became sinne for vs. Thirdly this work is amplified from the vse and end of it which is the iustification of a sinner before God in the last words that we might be made the righteousnesse of GOD in him Thus much shall suffice to haue spoken of the coherence order and