Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	brethren_n	know_v	life_n	4,656	5	5.3920	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85825	Antinomianism discovered and confuted: and free-grace as it is held forth in Gods word: as well by the prophets in the Old Testament, as by the apostles and Christ himself in the New, shewed to be other then is by the Antinomian-party in these times maintained. / By Thomas Gataker, B.D. and pastor of Rotherhith.	Gataker, Thomas, 1574-1654.	1652 (1652)	Wing G312; Thomason E671_11; ESTC R207069	45,949	47

into his wounds to keep them from closing and could have no rest or ease therefore until he was setled on those Antinomian principles the relation whereof is the main subject of his whol dramaticall discours I could quit him if need were with somewhat the like story of one that having taken some evil courses troubled much and long in mind about them could not satisfie himself in ought untill he turned Papist and had upon shrift by a Popish priest been assoyled but these are unsound and sandy grounds to build new courses upon for assurance of sound peace here or salvation hereafter 2. Be it a puzzeling way or no and such as it is here said to be it is a Scripture way sure as this Autor himself can not deny but is enforced to confesse tho in the very same place where he makes such acknowledgement speaking of it in very base and broad language il-beseeming a Minister of the Gospel as he professeth himself to be For first in way of answer to that doubt x Because ye feel not your self sanctified you think not your self justified 1. y I shal allow you saith he your sanctification so far as the Scripture doth as a lower motive and more carnally mixed way of perswasion and assurance of justification z such as by spiritually carnal works of obedience and holines can give but a mixed act of assurance at the best being of a mixt nature of flesh and Spirit Where 1. I wil not stand to pres those places where Christ is said to be a made unto us as wel sanctification as righteousnes and redemption and where those that are b washed by him are said to be as wel sanctified as justified I wil give him onely his own words out of his Preface c Righteousnesse and Holines blood and water Jesus and Lord Christ called and justified are stil to be found together in the word And if they go thus together then the one may with good ground evidence the other nor can the one be where the other is not Nor are Gods Messengers to be jeered and scoffed at as Legal Teachers and Miscelane Divines for joyning them together in their teaching Yea if God in his word have so linked these together what guilt incur they that seek to divorce them and bear men in hand that they may have the one tho they have not the other 2. For those broad and base terms that he brandeth this assurance with for which he might justly expect an heavy reckoning but that he fancieth * no believer accountable to God for any sin I shal for present onely demand of him what he thinks of Faith because he saith that tho d Christ be ours without faith yet by it we know him to be ours whether our Faith be not of a mixt condition like the poor mans in the Gospel that had some dregs of e infidelity mixt with it and whether the assurance arising from such Faith be therefore but a mixt act of assurance at the best as if the assurance that the pledges f or earnests rather of Gods Spirit gives to the soul depended upon the perfection or qantity of them and Gods penny were not an earnest for that purpose as good and as sure as a pound But let us hear what he saith further to those Scriptures where such marks and signs are to such purpose propounded 2. g The marks saith this Autor as others of the same stamp before him delivered in the Epistles of John and James c. are rather marks for others then for our selvs to know us by Which is so directly contrary to the main intendement and expres words of either Apostle that it may worthily be wondered that any man of an ingenuous disposition should have the face or forhead to averre it For whom doth James direct his whole discours unto but to h the party himself whose faith was to be tried or whom did John labour to give assurance to concerning their estate but to those i whose joy and comfort arising from the apprehension of that their own blessed condition he intended and desired thereby to improov Yea that both James and Johns intendement is as to undeceiv those whose faith and profession was not sound and sincere in their as frivolous because groundles so perilous and pernicious because presumptuous conceits and mistakes concerning themselvs whereby they deceaved and beguiled k not others more as this Autor himself speaks then themselves so to settle the truly faithful and religious in a more firm and ample assurance of that their estate their own words evidently avow l If any man among you saith the one seem religious and bridle not his toung m he deceives his own heart and his religion is vain And n If we say saith the other that we have communion with him and walk in darknes we lie and deal not truly and as in those words for the negative so in the next for the affirmative p If we walk in light as he is in the light we have communion God and we either with other and the blood of Jesus Christ his Sonne cleanseth us from all sin And yet more expresly to cut of all cavils q We know not that you or others I know not who but that we our selvs are passed from death to life because we love the brethren And again r Hereby we know that we are of the truth and may s stay or assure not other mens minds of us but our own hearts not in mans ey but in his that is in Gods sight And whence ariseth this assurance of aeceptance with God and prevalence with him in their prayers for that is also subjoyned And whatsoever we reqest of him we receiv t because saith the Apostle we keep his Commandements and do those things that are wel pleasing in his sight We might again here urge that of Paul willing the Corinthians to u examine not others but each one himself and to x try not others but themselves whether they were in the faith or no and whether Christ were in them or no which sure must be by some marks and enjoyning the Galatians y each one to examine his own worke that he may have matter of joying not in another but in himself in his notice of himself and his own estate not in other mens opinion and estimation of him But to pitch upon Peter whose words also this a Autor himself takes notice of elswhere and we the rather therefore presume them to come within compas of his et caetera tho whether they do or no is not greatly materiall when he adviseth those to whom he writes that is b all the faithfull without exception to c give all diligence d to make their calling and election sure e by adding unto faith vertu and to vertu knowledge and so forward he that shal