Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	darkness_n	light_n	shadow_n	7,372	5	9.4624	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57966	The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of God, the extent of the death of Christ ... the covenant of grace ... of surety or redemption between the by Samuel Rutherford ...	Rutherford, Samuel, 1600?-1661.	1655 (1655)	Wing R2374; ESTC R20879	369,430	394

of Works and also under the Covenant of Grace for they are contrair dispensations and contrair wayes of salvation He who is under the Law is not under Grace and he who is under Grace is married to Christ as to another Husband Rom. 7.4 and not under the Law 3. Saving grace is not in vain but effectuall 1 Corinth 15.10 1 Tim. 1.14 And wee are saved by the Grace of our Lord Jesus Christ Acts 15.11 and no greater mercy can be wished to any then the grace of our Lord Jesus Rom. 16.20 2 Cor. 13.14 Rev. 22.21 by which we are called justified and glorified If it be said that this grace is not that effectuall saving grace bestowed upon the Elect but a generall remote gracious power by which we may acquire the saving grace proper to the Elect. But so 1. that grace saving proper to the Elect by this means is in the power of all Pagans and all must be gifted with a power to purchase that grace proper to the Elect That must be strange conquishing we must all be made our own efficacious Redeemers and Christ is a Saviour by merit not by efficacy For if this saving grace be infused it is either infused we doing nothing to which they cannot stand Or then it is acquired and so we make the generall grace saving and proper to the Elect which everteth the nature of saving grace and makes it the purchase of works And they must say that Christ hath merited a generall ineffectuall power to some and that he dyed to merit a speciall saving grace to others Let us have a warrant for this that Christ both died equally to save all and yet with two contrary intentions to purchase a power of believing which should be effectuall to some to save them and ineffectuall to others If it be said that Christ dyed to merite the same generall power to all but some make it ineffectuall some not This saith thus 1. That Christs death might have it's fruit and effect though all perish 2. That Christ dyed to merite a far off lubrick and possible venture of heaven such as was the case of the first Adam 3. Christ dyed not to purchase a new heart more to one then to another whereas 1 Pet. 1.18 19. the blood the Lord shed is to Redeem us from our vain conversation in a naturall state aswell as to save us from the wrath to come Then must Christ have died to buy Pagans from Paganism and Idolatry and that either absolutely and then why should multitudes so die in their sins If conditionally what can be the condition going before conversion to wit that we should be delivered from our vain conversation so we be willing before our conversion to be delivered from our vain conversation And shall not the Question recur concerning that condition In a word they will have Christs death to buy Heaven but not to buy faith without which Heaven is impossible Yea he no more bought to men a grace sweetly and strongly inclining the will to believe then he bought such a grace to the damned devils He purposed to give to all Pagans a power by which they should be made fit to perform all that the Gospel requires and be fit to be made partakers of the inheritance of the Saints Col. 1. And yet Paul gives thanks to God for that bestowed on the Colossians and God must by this call all men to Christ either mediately or immediately And say that God is prepared ever to give more and more as we use the former well and that all by sufficient grace saith Corvinus are disposed to conversion but that sufficiency is not habituall grace but actuall assistance conveying the Preached Word which is to bring all to free-wills power rejecting all infused power and to make an influence of grace which is in the power of free will to use or not to use and to stand in two 1. In a measure of heavenly Doctrine 2. In the stirring upon the heart Whence 1. Grace habituall so is denyed then the will needeth no healing 2. Grace universall is limited to the Word Preached then it is not universall For Pagans hear not the Word Preached 3. There is no other help given to free-will in every act but 1. Information by the Word that was the grace of Pelagius 2. Some influence of God in every act But that addes not new strength to the will Shortly they say Any man may know understand and believe the Gospel if the object be sufficiently proposed and revealed And so the naturall man can no more know and receive the things of the Gospel then he can understand the Metaphysicks the Acromaticks of Aristotle for these he cannot receive but judgeth them folly And so we are the same way blind dead stony-hearted to believe the Gospel as we are to know and believe the mysteries of Aristotles Philosophy Lastly this power of believing and coming to Christ cannot be in all men since the Scripture saith of all men even these within the Visible Church not excepted that untill the light of the Gospel savingly enlighten them they sit in darknesse and in the shadow of death Isa. 9.1 Math. 4.15 16. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can come to Christ without the Fathers drawing and God teaching the heart Joh. 6.44 45. The naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot understand the things of God but judges them foolishnesse 1 Cor. 2.14 His wisedome cannot be subject to the Law of God Rom. 8.7 He cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the Lord Jesus except by the Spirit of Jesus 1 Cor. 12.3 He is a withered branch being out of Christ and can do nothing Joh. 15.3.4 It shall be clear to any that the Holy Ghost denyeth any such power as they affirm It reckons not much to tell that Jesuites as Martmez de Ripul Swarez Alphonsus Curiel Duvallius Lod. Molma Did. Ruiz Vasquez Bellarmine Phili. Samachaeus Sorbonicus Gulie Estius Dominica Toletus Cardinalis Pirerius Salmeron teach that without saving grace men may and can first know morall truths shining vertues as heathens be free of sin as touching these vertues in their due circumstances 2. Keep the Commandements and Law of Nature 3. Dispose themselves for and obtain the grace of Conversion by their own industrie 4. Be victo●rious over this or that weighty temptation singly taken 5. That there is no intrinsecall hurt of free-will that it is wounded a little because of the darknesse of the mind and langour of nature but not dead to actions supernaturall 6. That we may love God as the Author of nature and Creator sincerelie And Arminians teach that we may without the Spirit of God know all truth quantum sufficit ad salutem sufficiently to salvation and so may will love and beleeve without the infused supernaturall habit or grace so their Apologie And the Socinian Catechism c. 6. pag. 212. and Socinus himself Praelect Theol. Cap.

Covenant Christ and the Apostles are more sparing in denouncing temporall plagues in the New Testament Christ sayeth the worme never dieth the fire never goeth out the Hypocrite is to be bound hand and foot and cansten into utter darknesse Math. 22.12 and the Holy Ghost such shall not inherite the Kingdome of Heaven 1 Cor. 6 9. Eph. 5.5 the Apostate is near a curse his end burning Heb. 8.6 he is to look for judgement and firie indignation Heb. 10.27 to some is reserved the blacknesse of darknesse for ever Jude 7. the lake that burneth with fire and brimstone which is the second death Rev. 21.8 Because 1. Temporall blessings and curses are more legall and more easily believed when the light was dimmer then now when light is larger convictions stronger and men are more ap● to believe Everlasting wrath 2. It s a more Gospel way to bear in the threatning of Everlasting wrath then of Temporall rods 3. Desertions and tryalls under the Law were more legall and sharp and sad upon David Ezekiah Job Jeremiah Heman Psal. 6. Psal. 38. Psal. 77. Psal. 102. Psal. 88. Isa. 38. Jer. 20. But it is to be thought that in regard the day now hath dawne the Gospel desertions coeteris paribus for the aboundance of light are more sharp nearer to dispaire see 2 Cor. 1.8 We were pressed out of measure above strength in so much that we despaired even of life having received the sentence of death It s a doubt if Paul should be so pressed by a sentence of temporarie death Though there be a larger measure of faith to bear up the soul under the New Testament but it would appear there is more of hell now then under that dispensation and that the Gospel despair of Judas and of these that cry for mountains and hills to cover them Luke 23.29 30. is more intollerable under the Gospel 4. There is a more numerous company of these who have not loved their lives to the death and the Martyres that suffered more exquisite torments for Christ under the persecuting Emperours and reigne of Antichrist then ever before the constraining love of Christ which is stronger then death or hell hath so swallowed up all temporarie sufferings the Spirit hath such influence on the flesh 5. When the world seeks wisdome 1 Cor. 1. and Rabbies of the Jews and learning and artes abound all the world over as the profound Philosophers of the Gentiles the wonders of nature prove yet not many wise are called 1 Cor. 3.21 26 27. and unlettered and ignorant are in number for Godly spirituall knowledge farre beyond the Godly learned and make that true Esa. 11.9 The earth shall be filled with the knowledge of the Lord as the waters cover the Sea and Isa. 30.26 And the light of the Moon shall be as the light of the Sun and the light of the Sun shall be as the light of seven dayes so hath the Lord darkned carnall learning though of it self the good gift of God with the shining of spirituall wi●edome in the fools of the world for so are they judged 1 Cor. 1.27 Q. 3. What are the speciall differences of one under the Covenant of Works and of one under the Covenant of Grace Answ 1. The dominion and kingly power of sin to condemn and judge to eternall wrath and also to command against all shaddow of reason such crying sins 1 Cor. 6.9 10. Rom. 1.29 30. Gal. 5.20 21. Eph. 4.17 18 19. Col 3.5 1 Tim. 1.9 Rev. 21.8 Rev. 22.15 16. without exception makes an universall slave for as far as the lusts of sin go as far goes the dominion of sin and this is to be under the Law Rom. 6.14 2. There is subjection to the Law when men are agents in resigning and giving themselves over or offer themselves as sacrifices at the altar or servants that tender their service to their masters Rom. 6.16 to sin which hath strength from the Law to condemne 1 Cor. 15.56 and to be a captive is not intended but comes on by occasionall force Rom. 7. such are patients as it were But 3. Then they are sinnes servants when there is a Law of sin and a Covenant as there is between a master and a servant And 2. full consent and men give themselves and willingly commit and deliver themselves the word spoken of Christs willingnesse to offer himself for us Eph. 5.25 and to God the Judge 1. Pet. 2.23 to commit filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aboundance with greedinesse Esa. 9.19 when the renued part enters not a spirituall protestation on the contrare see Rom. 7.19 the carnall protestation entered by naturall reason is not the protestation of the renued will and affections against the will and affections but will against will makes a division of the practicall act and division weakens the half is lesse then the whole especially when half and half are contrare half fire and half water makes the burning lesse half light half darknesse makes twylight it s not perfect day light yea and it not only lesseneth but weakneth yea and alters the kind of the morall act no reason can admit that when a merchand casts his goods in the sea for fear of shipwrake that he does an act of prodigalitie or wastrie It wants delight and full consent Herods killing of John Baptist though he did it with sorrow yet was no compelled nor devided action between renued affection and unrenued affection And so it was no protestation in favour of the Law of God for he was not grieved because murthering of the man of God was against the honour of God but because not murthering of him was against his supposed credit he should appear before men perjured and to kill was a torment of conscience it was then a protestation in favour of his own credite and conscience naturall Hence the formall objects of action and action show the clear difference between the combate between sense and reason or between a naturall conscience and the flesh for a naturall conscience cannot plead for and protest in favour of the spirituall Law of God and the combate between the flesh and the Sprit 2. The second speciall difference is in the Law convictions and the Gospel convictions convictions under the Gospel are stronger and more solide for they have more of sanctified reason 2. Will. 3. Inclination of heart and affection A believer accuseth himself and joines actively with the Spirit to convince himself and hightens his own guiltinesse Psal. 51.1 2 3 4 5 6. Dan. 9.5 6 7 8 9 20. but a Law conviction comes upon Divels and they tremble John 2.19 and upon such as are under the Law and are unsent for by resultance from a naturall conscience as heat from fire light from the Sun Compelled convictions speak a Law-state 2. It is easier to be found and Orthodox then to be Godly Sathan in a manner foundly believes there is one God Jam. 2.19 and