Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bondage_n	deliver_v	fear_n	4,056	5	6.5580	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02604	A most excelent and fruitful treatise, called Patericks Places concerning the doctrine of fayth, and the doctrine of the law: which being knowen, you haue the pith of all diuinitie. With a briefe collection or exposition of a summe of S. Pauls doctrine touching iustification by fayth, in Iesus Christ: which is the only marke to shoote at, and the only meanes to obtaine saluation. Selected and reduced into this volume by I.D. 1598.; Patrick's Places. English	Hamilton, Patrick, 1504?-1528.; Frith, John, 1503-1533.; I. D.	1598 (1598)	STC 12734; ESTC S105993	37,059	67

reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet

do euer include in them a secret exception of earnest repentance and fayth in Christes precious blood For els Peter denied and yet repented Many Publicans and sinners were vnkind vnmerciful and hard harted to their fellow seruantes and yet many of them repented by fayth were saued c. The grace of Christ Iesus worke in vs earnest repentance and fayth in him vnfaigned Amen Briefly to know when the Law speaketh and when the Gospel speaketh and to discerne the voyce of the one from the voyce of the other this may serue for a note that when there is any mortall worke commanded to be done either for eschewing of punishment or vpon promise of any rewarde temporall or eternall eyther els when any promise is made with condition of any worke commaunded in the Law there is to be vnderstanded the voyce of the Law Contrarily where the promise of lyfe and saluation is offered vnto vs freely without all our merites and simply without any condition annexed of any Law either naturall ceremonial or morall all these places whether they be reade in the olde Testament or in the new are to be referred to the voyce doctrine of the Gospel And this promise of God freely made to vs by the merites of Iesus Christ so long before prophecied to vs in the olde Testament and afterwardes exhibited in the new Testament and now requiring nothing but our fayth in the sonne of God is called properly the voyce of the Gospel and disscreth from the voyce of the Law in this that it hath no condition adioyned of our meriting but only respecteth the merites of Christ the sonne of God By whose fayth only we are promised of God to be saued iustified according as we reade Rom. 3. The righteousnes of God commeth by Fayth of Iesus Christ in all and vpon all that do beleeue c. The seconde Caution or danger to be auoyded is that we now knowing how to discerne rightly betweene the Law the Gospel and hauing intelligence not to mistake the one from the other we must take heede againe that we breake not the order betweene these two taking applying the Law where the Gospel is to be applyed either to our selues or towardes others For albeit the Law and the Gospel many times are to be ioyned togeather in order of doctrine yet case may fal some times that the Law must be utterly sequestred from the Gospel as when any person or persons do feele them selues with the maiestie of the Law and iudgement of God so terrified and oppressed and with the burden of their sinnes ouerwayed and throwen downe into vtter discomfort and almost euen to the pit of hell as it happeneth many times to soft timerous consciences euen to Gods good seruants when such mortified harres do heare either in preaching or in reading any such example or place of the Scripture which pertayneth to the law let them thinke the same nothing to belong to them no more then a mourning weede belongeth to a mariage feast And therfore remouing vtterly out of their mindes all cogitation of the Law of feare of iudgemeut and condemnation let them onely set before their eyes the Gospel the sweete comfort of Gods promises free forgiuenes of sinnes in Christ grace redemption liberty reioycing Psalmes thankes singing and a paradice of spiritual iocunditie nothing els thinking thus with them selues that the law hath done his office in them already now must needes geue rome to Christ the sonne of God who is the Lord maister the fulfiller also the finisher of the law for the ende of the law is Christ. Rō 10. The third danger to be auoyded is that we do not use or apply on the contrary side the Gospel in steade of the Law For as the other before was euen as much as to put on a mourning gowne in the feast of a mariage so is this but euen to cast Pearles before Swine wherein is a great abuse among many For commonly it is seene that these worldly Epicures and secure Momanistes to whom the doctrine of the Law doth properly appertaine doe receaue apply to them selues most principally the sweete promises of the Gospel and contrariwise the other contrite brused hartes to whom belongeth only the ioyfull tydinges of the Gospel and not the Law for the most part receaue retaine to them selues the terrible voyce sentences of the law wherby it commeth to passe that many do reioyce where they should mourne And on the other side many do feare and mourne where they neede not Wherefore to conclude in priuate use of life let euery person discreetly discerne betweene the Law and the Gospel and apply aptly to him selfe that which he seeth conuenient And againe in publique order of doctrine let euery discreete Preacher put a difference betweene the broken harts of the mourning sinners the unrepentant worldlinges and so conioyne both the Law with the Gospel and the Gospel with the Law that in throwing downe the wicked euer he spare the weake harted and againe so spare the weake that he do not encorage the ungodly And thus much concerning the coniunction difference betweene the Law and the Gospel upon the occasion of M. Patericks Places The ende of M. Patericks Places A BRIEFE COLLECTION OR EXPOSITION OF a summe of Sainct Paules doctrine delivered upon the same Of all Christians to be obserued and learned AS all men be transgressors by disobedience of one Adam though they neuer touched the Apple comming of his seede by nature So all men be iustified by the obedience of one which is Christ though they did no righteousnes being likewise borne of him by spirituall regeneration and fayth And therefore as all men comming of Adam be condemned originally before they grow up to commit any sinne against the Law so all men be saued originally being regenerated by Fayth in Christ before they begin to do any good worke of charitie or any other good deede A true Christian knoweth nothing els but Christ onely crucified which is onely the obiect whereunto our fayth looketh Also Sainct Paule cutting off and excluding all glorie of mans deseruinges stayeth onely upon Gods promise and upon grace not mens merites upon mercie not mens labouring or running upon election and calling c. He also admitteth no sacrifice for sinne but the sacrifice of Christ alone and that done once for all with blood For without blood there is no remission of sinne which onely is applyed to us by Fayth and by nothing els Heb. 9. He deth also declare vnto vs the vertue of the Crosse and Passion of Christ. By whose blood we haue redemption and remission of our sinnes Ephe. 1. By whose strypes we are made whole Esa. 53. 1. Pet. 2. By whose Crosse all thinges are pacified both in heauen and earth Collo 1. By whose death we are