Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	king_n	lord_n	son_n	8,861	5	5.1833	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18917	An epistle discoursing vpon the present pestilence Teaching what it is, and how the people of God should carrie themselues towards God and their neighbour therein. Reprinted with some additions. By Henoch Clapham.	Clapham, Henoch.	1603 (1603)	STC 5339; ESTC S115088	13,894	26

in them a right continuing faith and continuing repentance And therewithall checking his children for doubting the lesser hauing faith in him for the greater Addition to the fourth Section THere is in belieuers so dying a want of faith That is some want in faith S. Iames willing vs in she want of knowledge to haue our recourse vnto God in prayer he telleth vs that we must not waner for if we do he concludeth that we are not to thinke that we shall receiue any thing of the Lord. From whence I gather that lack of faith is cause we are denied any thing necessarie our life here Some will obiect There is some want of faith some doubting some wauering in the best child of God therefore none can assure himselfe of receiuing any good of God whether corporall or spirituall I answere it is one thing what we ought to do another thing what we do Secondly it is enioyned vs in Leuit. 26. and in Deut. 28. that as we would haue blessings temporary and auoid cursings temporarie we should obey the commaundements and the best are found daily to breake the commaundements haue they therefore no assurance of blessing If they looke into the measure of obedience literall or spirituall as it is in themselues only they haue cause to looke for no good thing This want then in all things is to driue them vnto the Lord by Christ Iesus in all things Obiection God will not exact such obedience such faith except we could so obey so belieue Answere The Romanists indéede say so but they and others must remember that it is equall for him so to exact séeing as we were set out of his hands in Adam we were enabled so to belieue and obey Thirdly as there is no promise of God but it is deliuered vnder condition and there is no condition kept fullie of our part and therefore no flesh that may be able to reioyce in Gods sight so it pleaseth him sometimes not to impute the want in faith and obedience to his children for if he should we could not breath one day but to accept them as Perfect and iust Iob. 1. 1. 8. Ezek. 14. 20. Luke 1. 6. Otherwise S. Iames should leaue vs litle or no hope of receiuing any thing of God by prayer Fourthly in case of temporary blessings it pleaseth God to giue an extraordinarie strength of faith by the which deuils and mountaines of difficulties are often remoued so well as vnto his children he besides giueth an extraordinarie strength of faith for Eternalls called of the Apostle to the Colossians Plerophoria with allusion to a Ship carried with a full sayle To say that the 91. Psalme speaketh only of a spirituall plague To say that the legall promises and menaces are only spirituall is to teach a doctrine that the Auncient church was neuer acquainted with nor yet any moderne writer that I know of Let such a b c diuines go reade Tremellius and Fr. Iunius their notes on Psal. 91. and of the rest that on the fift verse A pauore nocturno id est ab vllis apertis occullis internis externis corporeis aut spiritualibus malis vllo vnquam tempore wherein they teach that the promise is of deliuerance from any euils open hid internall externall corporall or spirituall It is not because they haue any promise Here I speake of the wicked in generall Shewing plainely that they had a faith in God Héere I speake of some certaine wicked Héere some say I speake contraries first because I teach that the wicked haue no such promise secondly that some such haue a faith or beliefe in God touching such deliuerance I see a diuerse thing in these wicked-ones but no contrary thing deliuered That they haue no promise of hauing good by so much as a bit of bread my maleuolent brethren graunt that some of them haue beliefe in God for temporary blessings yea and sometimes of eternall happines who can doubt except all wicked should alwayes dispaire of all things If I had said they haue iustifying or sauing faith I had spoken contraries séeing promises of this life and that to come is made directlie and properlie vnto them What kind of faith I spoke of it may appeare when I terme it a bragging faith that is a presumptuous beliefe without any ground of promise These that come to our Sauiour in the last day saying Haue we not prophecied in thy name cast out Deuils c. had they no faith touching temporaries T is very sillie They had as Schollers vsually speake a temporarie faith and perswasion and my writing can no way entend any other And thus men crow before the victorie That temporary repentance of Ahab Manasses c. A great quarell ariseth from the poore word Manasses that I should number him with the temporarie repentant If they had not liked the word they might easily haue wiped it out and so haue kept peace with the booke That I vnderstand so of his repentance obserue what I haue to say In the 2. King 21. the historie of his life and death is set downe and no speech of any repentance And thereto is annexed that Amon his sonne did euill in the sight of the Lord as did his father Manasses And Amon is neither there nor elsewhere noted repentant but caried out of the world in iudgement This connexure of Father and Sonne causeth me to thinke that the repentance spoken of in 2. Chron. 33. in which respect he is preferred to his sonne to haue bene of the Prophets then held but as temporarie and fitted to time If it be a good argument of Salomons true repentance that Rehoboam and his people are said to haue walked three yeares in the way of Dauid and Salomon 2. Chron. 11. 17. for that Salomon should not so haue bene matched with Dauid if he had not died well to the Church-ward as did Dauid if I say that be good for prouing his true repentance then I sée not why Manasses his repentance may not be held as no true repentance when he comes to be so conioyned with Amon that neuer truly repented to the Church-ward I say to the Church-ward because it is possible for a man to vnsatisfie the Church yet of God be saued as also to dye innocent to the Church-ward yet of God condemned for some secret abhomination vnrepented of But if any hereafter will logomachein contend and wage warre about a word it is not my purpose easily to follow them SECTION V. FAmine sword and pestilence are a Trinitie of punishments prepared of the Lord for consuming a people that haue sinned against him 2. Sam. 24. 12 13. S. Iohn in the opening of the fourth Seale doth number them thus Sword Hunger and Death the Sword ●leying Famine staruing the Pestilence effecting death but death with a witnes as the most readie destroyer Dauid being put to his choise doth distinguish them into two sorts the first being a Fall into the