Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62668	To receive the Lords Supper, the actual right and duty of all church-members of years not excommunicate made good against Mr. Collins his exceptions against The bar removed, written by the author : and what right the ignorant and scandalous tolerated in the church have to the Lords Supper declared : many thing belonging to that controversie more fully discussed, tending much to the peace and settlement of the church : and also a ful answer to what Mr. Collins hath written in defence of juridical suspension, wherein his pretended arguments from Scripture are examined and confuted : to which is also annexed A brief answer to the Antidiatribe written by Mr. Saunders / by John Timson ...	Timson, John.; Timson, John. Brief answer to the antidiatribe written by Mr. Saunders.	1655 (1655)	Wing T1296; ESTC R1970	185,323	400

unto it being of no other religion then what the Gospel teacheth they may be said to be worthy whatever they are for sincerity and truth so again Matth. 22. concerning the invited guests to the marriage Supper which set forth the fat things of the Gospel administrations and the grace thereof the messengers were sent to call in the guests that were bidden but they made light of it and would not come and some went to their farms and others to their merchandize and others abused the servants that invited them c. Then the King was wroth and destroyed those murderers and said to his servants The wedding is ready but they that were invited were not worthy vers 8. This was meant of the unbelieving Jews that totally rejected Christ and would never come under his external administrations set up in his Church in order to salvation they are said you may see not to be worthy or unworthy but the Gentiles that came in though so●● came absurdly and perished too at last y●● there is no such thing said of them no the were worthy though they consisted of goo● and bad The invitation priviledged all● come there is no pleading I am unworth to come but refusal was that which the unworthinesse consisted in only From the hints of Scriptures we may conceive there no such thing as personal unworthinesse ● order to observance and duty of perso● in Covenant relation which all are the have entred Covenant though but in the parents untill they renounce the Covenan● or for their hating to be reformed by th● Churches just censures they be discovenante● conditionally that if they never repent 〈◊〉 return to their obedience in a right way the are gone forever Now then I say if t● Scriptures charge not any with unworthynesse of person but such as I have instanced in who can imagin that the Chur●● of Corinth was punished for that I would gladly know of Mr. Collings of any other learned man where the Scripture● threaten punishment against personal unworthinesse simply Or where can they give an instance that ever any wese punished for habitual unworthinesse at all in the Old or New Testament If you cannot finde such a thing in all the whole Bible what reason can you have to judge that the Corinths were punished for personal unworthinesse It 's true the sin of our natures derived from the first man is punished with death for we al dye in Adam but this natural death is a common lot appointed for all good and bad It 's appointed for all men once to dye Heb. 9.27 And we see death reigns over Infants that have not sinned after the similitude of Adams transgression Rom. 5. but in this both original sin and death that follows thereupon is of unavoidable necessity by the decree of God So likewise as actual sin is the transgression of the law he that so transgresseth is lyable to the punishment of that law 1 Tim. 1.9 10. And the whole Law it self is made for the lawlesse and disobedient for the ungodly and for sinners for murderers for whoremongers for lyars and for perjured persons c. that is for the punishment of all wilful disobedience of men And so it is said of the Church If you will walk contrary to me I will walk contrary to you You have I known of all the families of the earth yet the Lord will punish them for their sins And wherefore doth living man complain for the punishment of his sin Lam. 3.39 all the punishments threatned in the Word and inflicted either by God or man were for actual offendings but we never read of any coming to the Ordinances that were punished for a meer want of regeneration circumcision of the heart an interest in Christ c. This is a case the Lord hath alwayes pity● and promised the cure of unto his Church forasmuch as no man can convert and rene● his own soul of himself nay of thos● that have the means and use the ordinar● means of their salvation as the Jews di● It 's said not of him that willeth nor of b● that runneth but it is God that sheweth mercy R● 9. Habitual unworthinesse in that respe● is unavoidable and is the common state● all by nature as well them that are born the Church as those that are born out of i● Ephes 2. but the Covenants of promise a● made to the Church for the cure of this d● praved state And the Lord hath set up 〈◊〉 Ordinances of Word Sacraments and Pray● in the Church as the ordinary means fo● men to use in their conversion and salvation revealed in the promises of the Covenant the neglect whereof is usually punishe with blindenesse and profanenesse not diligent frequenting of them But what i● God doth punish habitual or natural u●● worthinesse it being an effect of Adams defection What is that to the Church that i● bounded by a rule May they contrary t● all rule judge of it and punish it therefore with suspension from the Sacrament Our blessed Saviour rebukes this rash humour in men saying Judge not lest you be judged It 's clear enough that we may judge of mens actions and finding them transgresfors we may punish their persons but we have nothing to doe to judge of mens persons let them be good or bad as to their persons that is nothing to us we must leave them to stand or fall to their own Master for what have we to doe to judge another mans servant But if either be found transgressors so far as their offendings come within the Churches cognisance to punish let them impartially doe it without respect of persons in the Church We read that those that are appointed to judge amongst their brethren Deut. 1 16 17. are to judge righteously between every man and his brother without respect of persons in judgement to hear the small as well as the great not fearing the face of any man for the judgement is the Lords and the cause that is too hard for man to judge of was to be brought before the Lord and he would hear it there is a rule given to judge of causes and actions between brother and brother And yet in point of causes and things external that brethren might differ in these might be too hard for men to judge of How much more hard is it to judge of the spirits of men within them whether they have an interest in Christ or no surely if in the other much more in this we are to refer it to the Lord besides you may see in judging about things which concerns the Church Matth. 18. 1. It must be of evill actions only 2. Upon sufficient proof 3. And in case of obstinacy refusing 〈◊〉 hear the Church c. before any judgement can issue out against them Tell me ho● you can apply this rule to personal unwor● thinesse Can this be attested upon Oath o● is the Church able to convince any in particular of it Or is it

my self pag. 37. The Bar removed as touching the query in hand The end of the Sacrament is to put the Church in minde of the death of Christ and that satisfaction made by him by which all the saving blessings of the Covenant are procured unto faln man Christs bloud was shed for many for remission of sins That he might gather into one the children of God scattered abroad in all the world and ages thereof is the end of his death Joh. 11.52 And the Sacrament is to be observed in remembrance of this by all in the Church that professe they hope to be saved by the merits of his death which the unregenrate does whom we cannot exclude from being the sheep Christ dyed for and therefore it 's as proper and congruous for such to be put in mind of the death of Christ by the Sacrament for their spiritual good as others regenerating grace being a blessing of the Covenant procured by the death of Christ as well as salvation is Unto this Mr. Collins answers somewhat feebly 1. Restraining the benefits that come by the death of Christ unto those only that have a lively hope purifying themselves as God is pure c. 2. He queries How if such be ignorant of what Christ is and did how can such doe it in remembrance of him 3. Or how if by bloudy Oaths and blasphemies profane his bloud How can they doe it in a practical remembrance of him That the unregenerate as such Answ have not a lively hope c. I grant but that they have a warrantable hope as professing the true Christian Religion relying upon the mercy of God through the merits of Christs death Christ being the right object of all hope which is a good encouragement for such to use the means in hope of a blessing forasmuch as not any man in special can exempt himself from the saving benefits of his death whom they by the outward signs are put in minde of every Sacrament As before he would not have them objects of the promises of first grace because they have not faith to apply the promises c. So now he will have none to have any ground of hope to receive the saving benefits that are procured for sinners by the death of Christ which Sacraments represent but those in the Church that have a lively hope Doth Mr. Collins think thas a man may have faith to apply the promise before he hath grace Or doth he think those promises have no object Or that any shall have grace to whom it is not promised in the Church So likewise if none but those that have a lively hope can receive benefit by the death of Christ then it will follow 1. That the first regenerating grace is not a benefit that flows from the death of Christ except a man can have this lively hope before he be regenerate 2. That regeneration as it is a benefit of the death of Christ belongs to none but regenerate persons that have a lively hope and then we shall exclude the unregenerate from all benefit or hope by Christ unlesse they can convert themselves which they cannot and so exclude them from the day of grace and mercy and make them aliens from the Common-wealth of Israel strangers to the Covenant of promise and without hope and God in the world equal with the Pagan world which upon grosse mistake he hath done all along in this present Controversie But I hope enough hath been spoke to satisfie my Reader as to that particular And therefore the unregenerate being so much concerned in the benefits of the death of Christ which Sacraments are remembrancers of it 's very meet and sutable they should partake of the signes that are so much concerned in the thing represented and exhibited thereby Unto his second I If they be so ignorant Answ they ought to be instructed better which hath been spoken to already Hardly can any be excepted against for ignorance that are intelligent if a Minister will doe his duty to instruct them in a plain familiar way And for such as are scandalous they should be dealt withall in a regular way for their amendment that their actual miscarriages indulged doe not leaven the whole and hinder the blessing of every Ordinance from themselves And although a practical remembrance may be desired of all yet in the visible Church we shall alwayes meet with many loose carnal wretched sinners that will offend scandalously and so abuse the grace of Gospel Ordinances to their utter ruine if the Lord prevent it not by giving them his grace to repent The Sacrament is a means to ingage unto amendment as proper as any other Ordinance untill they be Juridically cast out Nothing else can disoblige them from duties of publick worship as the Sacrament is I confesse it is a sad and a lamentable condition that such wretched miserable persons are in that wofully abuse the Grace of the Gospel and make such desperate returns for such exceeding rich grace and mercy abusing the patience and long-suffering of God which should lead to repentance How dare any profane persons bear up themselves upon the name of the Lord and hope they shall be saved by Jesus Christ and yet live in licentious courses and hate instruction and will not have Christ to rule over them by his Word and Scepter Why consider this yea that forget God lest he tear you in peices and there be none to deliver doe not flatter your selves the more because you are in the visible Church for so long as you are but chaffe and tares you are lyable every moment to be pluckt up and burnt in unquenchable flames What though thou mayst escape the censures of the Church be sure thou shall not escape the judgement of God if thou continuest thy rebellion against him It may be thou art spared for the sake of some precious wheat of Gods Elect whom he will cause to spring out of thy roots though a wicked tare thy self and thy ancestors before thee Remember Judas that desperate Traytor and son of perdition that was false to the Lord Jesus his false heart and unworthy actions to his Lord whom he religiously professed made him swell untill he burst asunder and all his bowels gushed out If thou wilt swear blaspheme be drunk and scoffe at godlinesse and live an idle filthy voluptuous life and yet hope to be saved by Christ and professest thy self a Christian it may be thou hadst as good have been that Judas as such a wretch as thou art adding obstinacy unto thy former rebellion untill the wrath of the Lord and his jealousie smoake against thee bringing all the plagues written in his Book upon thee and blot out thy name from under heaven Either doe what in thee lies to walk up to thy profession of the true Religion that Sacraments oblige thee unto or else be sure thy profession will rather aggravate thy abominable doings and sink thee deeper in the bottomelesse pit