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	wage_n	12,499	5	11.2125	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13547	The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire.	Taylor, Thomas, 1576-1632.	1621 (1621)	STC 23840; ESTC S118185	284,009	494

whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale

condition that it shall not be accomplished but in such meanes as wherein mans care and will commeth in which being made to perseuere perseuereth 4. Much lesse can this assurance stand with a deliberate purpose of sinning or cause any such boldnes Because it is begotten and nourished by godly exercises and begetteth also and nourisheth them That hee falls not wholly and finally 1. That the Elect may fall and sinne often and foulely we deny not nor is that the question That they may admit grieuous euils with their will and consent appeares in Peter Dauid c. That they may by their sinnes deserue the sentence of eternall damnation and so much as in them lyeth incurre the sentence denounced on them that continue not in all things written in the booke of the Law is out of question But that they may sinne to death wee denie that they doe sinne with whole consent of will that any of these sinnes are euer imputed to their damnation or to cast them quite out of fauour or the right of children we deny with the Apostle Rom. 8.1 There is no condemnation to them that are in Christ Iesus 2. That true grace may be not weakened onely but quite lost that is such as serue to their well-being in Christ as ioy peace cheerefulnesse c. is yeelded on all hands But true grace which serues for our being in Christ as faith loue holinesse cannot bee quite lost because the member of Christ is inseparable from the Head 3. That true sauing grace seruing to our being in Christ may be lost in part in some degree in the measure sence and comfort of it we affirme The Church of Ephesus falleth from her first loue But to be quite lost in all parts and degrees we denie because he that begins a good worke in the Elect will also finish it Phil. 1.6 4. That the act of true faith and grace and the worke of it may be stopped and lost for a time we yeeld euen as it apprehends Christ a louing Lord and Mediator which is the proper act of faith and also in respect of outward fruits it may bee stopped and interrupted and contrary fruits taken in But that the habit of grace or grace it selfe should euer be lost wee denie for though the faith of the Elect may be lost according to his degrees and act yet neuer according to his essence and habit 5. Wee deny not but that Satan may plucke at them and violently assault them euery way to seduce them by errors and heresies within and the strength of lusts and outwardly by terrors and persecutions And that by the violence of such temptation their faith and graces may be sore shaken and shattered yea hide themselues as a small sparke of fire vnder a bushell of ashes and themselues by their improuidence vnwatchfulnesse and yeelding to corruptions may get many knockes and take many grieuous falles to the breaking of their bones Yet that though they be plucked at they shall not bee plucked away appeares Ioh. 10.28 Heretikes may assault and stagger the Elect but it is impossible they should seduce them Math. 24.24 Tyrants may preuaile against their persons not against their faith Mat. 16.18 Their building may be shaken not ouerthrowne because it is founded on a Rocke Mat. 7.24 Though they may bee cast downe yet not cast off Though they may fall yet the Lord puts vnder his hand Psalm 37.24 So as the conclusion is All the Elect perseuere in the state of grace vnto the end And whereas the Arminians hold that the Elect doe perseuere by a discontinued perseuerance and shall at length bee saued though sinne driue them quite out of the state of grace and driue all grace away We plainly affirme that the Elect perseuere in the state and habite of faith by perseuerance continued and not interrupted and in the act or exercise of faith sometimes discontinued but after returnes to it and holds it on though with combate vnto the end Thus haue wee seene the description of Perseuerance in the seuerall limmes of it Now let vs see some grounds or reasons out of the Scriptures and the fewer because we will cleare them from the exceptions of the Aduersaries as briefly and plainly as my best art could contriue 1. Ground drawne from the promise of the Lord whose promises being sealed and ratified by the blood of Christ are all faithfull Yea and Amen 2. Cor. 1.20 But God hath promised the faithfull shall perseuere Ierem. 32.39 40. I will make an euerlasting Couenant with them c. Obiect Thompson in his Diatribe chap. 12. answereth that such promises especially concerne the Catholike Church and so would slightly auoid them all But if they be made to the whole then to the indiuiduall parts which are Beleeuers for the whole consists of all his parts and euery member hath right in that which the whole hath right in Hence seeing how insufficient his answere is hee would afterward mend it in saying This and such promises belong to the Kingdome of glory But 1. hath God so great care to preserue them from falling and departing from him there where is no such danger of falling where is no possibility of departing from him where Adams posse non peccare in this lower Paradise shall be turned for euer into non posse peccare 2. Who would haue thought a man who would seeme so acute would giue so sudden an answere not reading the place for reade the next verse 41. The Lord saith plainly I will plant you in this Land c. The Arminians in their Remonstrance to the States of the Low-Countries answere to this place thus that God indeed by his motion offereth to conuert men so much as is in him and yet a man may bee not conuerted as if a Master say they should say to his Scholler I will make you another boy I will teach you another tongue c. and yet failes because the Masters indeuour is not well obserued So God doth all hee can to conuert and to containe in grace but we faile hereof and so the promise also Answ. 1. It seemes God promiseth not to doe any thing but to indeuour to doe his best which cannot stand with vers 27. I am the Lord of all flesh Is any thing hard to me 2. It is all one to say that the heart of man is not in the hand of the Lord to dispose it as he pleaseth contrary to Prou. 21.1 3. If the Couenant which they say on Gods part is true may by our default bee frustrate then is it not the New Couenant but that Old one which the Iewes brake and made void For that was firme on Gods part but frustrate by their sinnes But this is another manner of Couenant Ier. 31.31 not a couenant of workes but of grace including faith repentance perseuerance and all conditions to bee obserued on our part and this our sinnes cannot frustrate else hath it no

refuseth a pardon As if the blinde man hauing receiued sight should reuile Christ for it or the dead being raised should storme at him for offering to raise him 2. He is made vnexcusable and his mouth shut He is prepared for iudgement and iudgeth himselfe vnworthie of eternall life He may see but will not He may liue but had rather chuse death 3. By the iust iudgement of God the vnworthie or vnfruitfull hearer is more blinded further hardned and made more obstinate He is filthy in himselfe but more filthy by the Word yet the Word no cause hereof but his owne malice against it and the dunghill that is in him For Christ came to iudgement into this world that they which see might be blinde He is blind in himselfe but the Word is a light that more blinds him as the Sunne to bleare-eyes in them onely is the fault He is a dead man in himselfe but more deadly by the Gospell which in it selfe is a sauour of life and to others but the sauour of death vnto him God as a iust Iudge punishing sinne with sinne Satan blindeth primarily and by himselfe instilling malice Wicked Pharaoh blindeth himselfe by yeelding to Satan by reiecting the motions of the Spirit and holy counsels Exod. 8.15 And God blindeth not infusing euill but subtracting his grace and deliuering men to Satan and themselues 2. Thes. 2.10 11. most iustly reiecting them that haue reiected his grace And the Gospell blindeth not as a cause but as an occasion stirring vp their malice and corruption against it 4. He is hereby branded not to be of God Let him heare and be ceremonially and formally as good as any yea outstrip others in sembled sanctity yet if he be a fruitlesse hearer and the Word be as a Parable vnto him he is not of God Io. 8.47 So said Christ to the Pharises who externally were holy enough they heard not while they did heare because they were not of God And not being of God they are giuen into the hands of the diuell as Gods executioner to blindfold them and leade them at his will to destruction 2. Cor. 4.4 5. This hardning or execution by the preaching of the Word is an infallible signe of future perdition euen at the doore When Israel was extremely hardened by the Prophets Ministery they were carried into Assyria and neuer returned Iudah and Beniamin were also extremely hardened 2. Chron. 36.13 16. and were carried into Babylon The Iewes were hardened by Christ and his Apostles Act. 13. and were deliuered to the Romans So of Elies sons 1. Sam. 2. They heard not their father for God would destroy them So now in the time of the Gospell the axe is laid to the root of the tree the next thing is hewing downe What else can we feare of our Land and many our Inhabitants to whom Gods Word is as a tale told to a dead man no vnderstanding of it no reformation by it So much of the Preface Now we come to the Parable it selfe Behold a sower went out to sowe his seed To the right and true interpreting of a Parable a speciall helpe is to consider attentiuely and finde out the proper scope and ayme of our Lord Iesus Christ in propounding it and not too curiously presse other things lest in stead of milke wee presse out blood In this Parable both in the whole and parts wee feare not to faile of the true and proper sense because this one more of the tares of the field Mat. 13.36 at the request of the Disciples are priuiledged and graced with Christs owne interpretation who best knew his owne meaning and hath left the same as a sure direction to lead vs that wee should not guesse at vncertainties or lose our selues in fond coniectures as many doe in other Parables the exposition of which he pleased not to leaue so assured from his owne mouth as this The scope hereof is apparantly twofold 1. Wheras our Sauiour saw a multitude of Hearers but not all comming with the same intent nor all hearing with the same fruit and profit hee manifestly propoundeth this Parable to shew the diuersity of Hearers For the state of the Church and visible Congregations are mixt resembling the Arke which was full of creatures of diuers kinds but most kinds vncleane So Christ and his Apostles found it and so doe we after them In the great concourse of people about vs the Word hath not the same successe in all Hearers nor the best entertainment and welcome in the most that heare it Some come to heare newes some to carpe some to scoffe some to runne to the Rulers some to censure some to correct and sit as Iudges of the Word which shall iudge them onely a very few to heare aright to faith and obedience How plainly is all this set before vs in these foure sorts of Hearers of whom onely one sort was good and approued in their hearing 2. That euery man might enquire and make triall of himselfe in which forme or ranke of Hearers himselfe is and so frame himselfe for time to come that hee may bee found in the number of them in whom the Word of God as good seed cast into good ground may bring forth plentifull and abundant fruits of grace in his life and conuersation Behold This here is a note 1. Of certainty and so is vsually set before promises and threats 2. Of intention or excitation being set as a starre before matters of waight that is Let him that heares consider remember apply 3. Of castigation or checke to our dulnesse in beholding such materiall things Elsewhere it is a note of admiration and great expectation Note Orators vse large prefaces to get attention and winne the minds of their Hearers to that they would perswade Christ ordinarily vseth but one little note of attention Behold For 1. The least word from him is enough to binde the conscience and perswade the heart 2. The lesse externall Rhetorike and pompe of words is vsed the more it beseemes and is answerable to the simplicity of the Gospell 3. All that perswasion of words is supplied by the gift of the Spirit inwardly who openeth the care of the heart as of Lydia to beleeue the Gospell But what must we behold A Sower went out Our Sauiour borroweth his comparison from easie and familiar things such as the Sower the seed the ground the growth the withering the answering or failing of the Sowers expectation all of them things well knowne And by all these would teach vs some spirituall instruction For there is no earthly thing which is not fitted to put vs in minde of some heauenly Christ cannot looke vpon the Sunne the Wind Fire Water Hen a little graine of Mustard-seed nor vpon ordinary occasions as the Penny giuen for the dayes worke the Wedding garment and ceremonies of the Iewes about it nor the waiting of Seruants at their Masters table or children asking bread and fish at