Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	sin_n	temporal_a	8,837	5	8.6794	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36463	The covenant of grace, or, An exposition upon Luke I. 73, 74, 75 by George Dovvname ...	Downame, George, d. 1634.	1647 (1647)	Wing D2059; ESTC R17888	143,573	346

rule is also delivered in divers other plac●s of Scripture that whosoever exalteth himself shall be abased but he that humbleth himself shal be exalted 〈◊〉 18. 14. S. Peter therefore having signified that the Lord resisteth the proud but giveth grace to the humble inferreth this exhortation humble your selves therefore under the mighty hand of God that he may exalt you in due time 1 Pet. 5. 5 6. This work of humiliation the Holy Ghost ordinarily worketh in Gods children by the ministery of the Law whereby he revealeth unto us our miserable estate in our selves in respect both of our sinnes for by the Law commeth the kno●ledge of sinne Rom. 3. 20. and also of the punishment denouncing the fearfull plagues of God for sinne both in this life and in the world to come Thus when Peter had declared to the Jews their hainous sin in crucifying Christ they were pricked in their hearts and said to the Apostles Men and brethren what shall we do Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable which he applied to David the King aggravated his sin saying thou art the man David both privately testified his humiliation to the Prophet saying I have sinned against the Lord 2 Sam. 12. 7. 13. and also publiquely professed the same Psal. 51. But of humiliation for sinne the Publican is propounded as a notable pattern for imitation Luke 18. 13. And as for humiliation wrought by denunciation of judgments consider the example of Iosias 2 King 22. 11. 13. 19. Of the Ninivites Ion. 3. 5 6. In like manner ought we to be humbled before God when we consider that our sins are so hainous and detestable in the sight of God that nothing could satisfie the justice of God or appease his wrath for them or expiate the guilt of them but the death and sufferings of the Eternall and only begotten Son of God Of which death of Christ the blame is to be laid upon our sins as the meritorious cause rather then upon those who were but the instruments of his death For by our sins we nayled Christ upon the Crosse by our sins we pierced the precious body of Jesus Christ we are the men that crucified our blessed Saviour Let us therefore pray to God that he would poure upon us the spirit of grace and supplication that looking upon him whom we have pierced we may mourn for him being put to death for our sins as a man mourneth for his only son Zach. 12. 10. And if the denunciation of Gods temporall judgements ought to humble us before God how much more ought we to be humbled at the consideration both of the temporall plagues denounced in this world and also of eternall torments in hell But when these ordinary means of humiliation by the ministery of the Law will not prevaile it pleaseth God sometimes by means extraordinary or at the least not so ordinary to draw men unto him as it were by a strong hand adding to the Ministery of the Word sometimes afflictions and crosses and sometimes terrors and anguish of conscience By afflictions I sophs brethren were brought to acknowledge their sinne Gen. 42. 21. Manasses when he was in affliction greatly humbled himself before God 2 Chron. 33. 12. So did the prodigall son Luk. 15. 18. according to that Esay 26. 16. Hos. 5. 15. By terrors also sometimes men are humbled as Peter Luk. 5. 8 9. being affrighted when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ much more the Gaolour Act. 16. 27. 29. And most of all S. Paul Act. 9. 6. 9. But here we must beware of an erroneous and dangerous conceipt of some who run into contrary extreams For as they imagine none to believe who have not full assurance so they think none to be humbled as they ought or effectually called who are not drawn either by grievous afflictions or by the terrours of their conscience to the brink of despaire as though there were no hope of salvation for them Indeed it is good for a man to be much humbled in himself and as Iob speaketh to abhor himself repenting in dust and ashes and to acknowledge that i● himself or by his own means there is n● hope of salvation But it is either great ignorance or forgetfulnesse of Christ to acknowledge no means whereby to be saved or if a man acknowledge Christ it is great infidelity to think that his sins which are but ●inite though many and great a● more and greater then the mercies of God and merits o● Christ which are infinite Therefore so to be humbled is a fearfull sin and perhaps a greater sinne then any for which he is humbled Notwiths●●nding this may be said for the comfort and profit of those whom ●od doth draw by a strong hand that is by grievous afflictions either outward or inward which are indeed the most grievous for a wounded conscience who shall bear I say first for their comfort that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt and that they sometimes do prove the most zealous Professours of Religion and the worthiest instruments of Gods glory as you see in the example of Paul For their profit they are to be advised that when they are afflicted either outwardly or inwardly they would first acknowledge the hand of God by what means soever the affliction doth happen unto them and not to seek to remove the hand of God afflicting them if outwardly by indirect or unlawfull means if inwardly by worldly and carnal delights but to labour that the end which God propoundeth in afflicting them may be atchieved 2. That they would humble themselves under the mighty hand of God whom they have provoked to anger against them labouring to call to mind their sins whereby they have offended God to confess them particularly to bewaile them and to be sorry for them because by them they have displeased God and pierced our Saviour earnestly and heartily to pray to God for the remission of their sins for Christ his sake to promise purpose and vow amendment for the time to come Thus confessing their sins and forsaking them they shall be sure to find mercy and humbling themselves they shall be exalted Prov. 28. 13. But as I said ordinarily the Lord worketh humiliation by the ministery of the Law Now that we may be humbled thereby we are not only to believe the sentence of the Law denouncing the terrible curse of God against every one that doth not continue in all the things which are written in the Book of the Law to do them Gal. 3. 10. to be true but also to apply it to our selves after this manner seeing this is most true as being the undoubted Word of God that every man in himself is subject to the fearful curse of God both in this life and in the world to come who doth not perform the three degrees of obedience

Saviour because many say they believe who do not truly believe Aske him again dost thou believe that in thy selfe and by nature thou art no better then a firebrand of hell a vassall o● sinne and Sathan subject to ●ternall death and damnation To this no doubt he will say Yes say then it seemeth you believe the sentence of the law concluding you under the curse but do you not also believe the Gospell that notwithstanding 〈◊〉 guilt of your own Conscience accusing and the sentence of the law condemning you you shall be blessed if you believe in Christ This also if he have any grace he will confesse as being the expresse Doctrine of the Gospell aske him then is there any oth●r me●n●s whereby you may hope to be saved but by Christ He will say he renounceth all other meanes well then you acknowledge you may say that in your selfe you are a wretched sinner but yet notwithstanding by Christ you shall be happy if you shall believe in him tell me then have not you earnestly desired to come out of that damnable estate wherein you wer● by nature and to be partaker of that happinesse purchased by CHRIST for all that believe in him He will say he hath and that he hath often expressed this his desire by hearty prayer But you believing may you say and desiring those things have you not also resolved to acknowledge and professe CHRIST to be the onely Saviour and to rest upon him alone for salvation renouncing all other meanes and to acknowledge him to be your Lord and therefore to obey him and serve him making conscience of all your wayes All this have I done will he say and yet I have not assurance But say I if thou hast done all this then thou hast a true justifying Faith for to believe in Christ is to receive him and tho● hast received him not onely in thy judgement by a firme and lively assent but also in thy heart and will by an earnest desire and setled purpose of applycation by which thou hast received him to be thy Saviour Hereupon I inferre that thou hast the condition of the promise and therefore that the promise doth belong unto thee and that thou believing truly that Jesus is the Saviour of all that believe in him he is thy Saviour and therefore needest not yea thou oughtest not to doubt of thy salvation for by refusing to apply the promise to thy selfe when thou hast the condition thereof thou makest GOD a lyar 1 John 5. 10. If thou wilt not believe me yet believe the Apostle Paul Rom. 10. 9 10. If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that GOD raised him from the dead thou shalt be saved For with the heart man believeth unto righteousnesse and with the mouth confession is made to Salvation Believe St. Iohn whose first Epistle was written to this very purpose that those who truly believe that Jesus Christ is the Saviour might have assurance that he is their Saviour 1 John 5. 13. For so he writeth in the same Chapter vers 1. Whosoever believeth that Iesus is the Christ is borne of GOD and vers 5. Whatsoever is borne of GOD overcommeth the world and this is the victory that overcommeth the World even our Faith who is he that overcommeth the World but he that beli●veth that IESUS is the sonne of GOD Believe our Saviour himself For if being asked with the Apostles what you thinke he is thou shalt answer with St. Peter Thou art the CHRIST the sonne of the living GOD he will pronounce thee blessed Matth. 16. 16. If for all this thou canst not gather assurance know then that the premises being granted thou canst not but have assurance unles●e thou wilt deny the conclusion which cannot possibly be false the premises being true But for thy better assurance tell me what you are to thinke of a man believing truly that Jesus is the Christ yet in respect of his spirituall estate is so poore that he is as it were a meere beggar who having nothing of his owne whereby he might hope to be saved dependdeth wholly upon the mercies of GOD and merits of Christ Even as beggers who having nothing of their owne depend upon the Almes of well-disposed people what thinke you of him who believing that Christ is the Saviour is not yet assured that he is freed from that damnable estate wherein he is by nature but mourneth in the sense and acknowledgement of his wofull condition desiring to be freed from it What thinke you of him who truly believing that Jesus is the Christ but not yet assured of his justification doth therefore hunger and thirst after righteousnesse Whatsoever you thinke of them or whatsoever they be in their own sence they are justified before GOD. And that I prove thus Whosoever are blessed are justified and contrariwise but all believers though they be beggers in Spirit though they mourne though they do but hunger and thirst after righteousnesse are blessed by the testimony of our Saviour himselfe Matth. 5. 3 4. 6. Where directing his speech to them that believe vers 1 2. Compared with Luke 6. 23 21 22. He saith Bless●d are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beggers in Spirit blessed are they that mourn● blessed are they that hunger and thirst after righteousnesse 2. This assertion cannot stand with the ort●odo● doctrine of justification by faith For that teacheth the justification of a sinner or as the word signifyeth of an ungodly person before God this justification is neither of an ungodly person but of a man already justified before God and also sanctified neither is it before God but in the court of conscience that justification is an action of God acquitting the sinner and accepting of him as righteous by imputation of Christs righteousnesse in this there is no such matter in that we are taught that by ●aith a sinner doth receive remission of sinnes and that he is to believe to that end that he may obtaine pardon and to the same end is both to repent of his sinne and to sue for pardon by this doctrine are taught that a man hath his sinnes actually forgiven not onely before he believe or repent or sue for pardon but also before he commit them there we are taught that a man is justified before God by faith here that a man is justified 〈…〉 and without Faith there we are taught that faith doth justify not as it is an habit or quality inherent or as a part of inherent righteousnesse but onely as the hand receiving Christ who is our righteousnesse and is therefore said to justify because the object which it receiveth doth justify But according to this new doctrine faith doth neither justify as the hand to receive Christ unto justification not in respect of the object but as a part of the generall habite of grace infused not justifying a sinner before God by apprehension of Christs righteousnesse but