Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	know_v	life_n	soul_n	8,168	5	4.9147	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89619	Divinity-knots vnloosed or a cleare discovery of truth; by resolving many doubts, according to scripture, orthodox divines, and sound reason, so as weake capacities may receive satisfaction therein. To which purpose, a number of points are explained by familiar simile's. A treatise intended specially for the instruction of young Christians in Rothstorne parish in Cheshire: but published for a further extent of the benefit thereof, to the Israel of God. By Adam Martindale, one of the meanest labourers in the Lords harvest.	Martindale, Adam, 1623-1686.	1649 (1649)	Wing M856; Thomason E1352_2; ESTC R209407	38,259	96

did it of ignorance they out of spite and malice So that as bad an act may be forgiven as forgivenesse is denyed to But the maine reason why this sin where it is found cannot be pardoned is that they being convinced of the truth and yet still resisting it are given up to delusions to beleeve lyes z 2 Thes 2.10 11 12. Simile and so goe on to damnation For as a wound which would be found curable enough if good Salve were in due time applyed thereto may be the death of the man if he be distracted and will suffer nothing to be layd to it so though no transgression can be so vile as to be simply unpardonable yet if it be accompanied with such circumstances that impenitency must needs follow as here it alwayes doth it can never be forgiven Deering on Heb. p. ult But on the other side as saith learned Master Deering he that carefully repenteth and trembleth at the thought of this sin is farre from it is the East is from the West CHAP. X. Of Perseverance and Assurance 42. Doubt IS it not a ready course to make men carelesse of their wayes when they are taught they can never fall away from grace Resol No but rather a great encouragement to be diligent a 1 Pet. 1.5 13. 2 Pet. 1.10 for he that would not serve God out of love though he noching benefited himselfe thereby is not yet in the state of grace and then what have such to doe with perseverance But he that is truely godly finding himselfe to be delivered from his enemies will serve him without feare in holinesse and righteousnesse before him all the dayes of his life b Luke 1.74 75. and if he falter herein though God will never utterly cast him off he will be offended and chastise him with corporall and spirituall scourges 43. Doubt I have heard some in these dayes speake much against trying a mans selse by Scripture markes and signes calling it a kindling of sparkes of our owne and I much desire to know whether it be safe so to try my selfe Resol Under favour it is to say no worse a great mistake to call the worke of the spirit within us or any arguments drawne from thence according to the testimony of the Spirit and word of Grace sparkes of our kindling for they are sparkes of Gods kindling this sort of teaching being a Scripturall teaching c 2 Cor. 13.5 1 Joh. 3.14 Jam. 3.17 and if rightly used may be of singular use and comfort for they are as way-markes discovering to us whither our courses tend And you know it is a great deal of satisfaction to a Traveller that he is in his way when he findeth such a place of note as his Map tels him he must passe thorow before he arrive at his journeys end 44. Doubt Yet I understand not the right use of these notes or tryals and therefore I beseech you proceed further Resol I shall goe on in my last comparison and shew you the rules Suppose than a Christian to be the Traveller Heaven the place to which his way lyeth these notes or signes remarkables in the way Then First As the remarkables be they Hills Rocks c must be so fully and truely described that the Traveller may know when he comes at them neither doubting of them nor mistaking other things for them So whatsoever grace is pitcht upon we must have distinct knowledge of it what it is and how discernable from counterfeits before we can assuredly say we are come to it Secondly A diligent Traveller comming to such a place as assures him to be in his way stayes not there but goeth on towards his journeys end No more must Christians stay because they find they have gone aright so farre but proceed from strength to strength and grow in grace Thirdly A Traveller should not dispaire as if he were out of his way though he find not his way-marke which perhaps is a good distance off as soone as he sets out but hope that although it yet appeareth not or very dimly yet in due time hee shall perfectly discerne and recover it So though one that desires to feare God and beleeve in him doe not at first so clearely as he desireth discerne some graces in himselfe he should not dispaire but goe on hoping in the Lord till he be pleased to speake peace d Psa 85.8 Isa 40.31 50.10 Fourthly If a Traveller have once attained to a cleare sight of such a remarkable place as afterward he looseth the sight of by going through some valley a mountaine interposed he is still to hope and hold on till he againe recover the sight thereof So though Christians which formerly have found the precious fruits of the spirit in themselves fall afterwards into temptation or mountaines of difficulty arise they are to remember how it hath been with them hoping in God and continuing in the use of meanes till they recover their comfort againe 45. Doubt If men be dead in sinne till they be regenerate and alive ever after what need is there of markes or signes He that is alive knowes that he lives and a dead man can make no use of them Resol The comparison halteth for though the spirituall life and death in many things resemble the naturall in many things they differ especially concerning the matter in hand It is almost a miracle of madnesse for a living man to think himselfe dead and yet in ordinary experience we find many weake Christians in whom there is the life of grace which cannot for a long time be assured thereof It is impossible that a dead man should either know himselfe to be dead or thinke he is alive but we read of diverse spiritually dead that have so judged of themselves as Caine Judas and many in humane Stories * Read the Story of Spira amongst whom Julian the Apostate deserves the first place who having in a Battell received his deaths wound belched out this desperate blasphemy Vicisti Galilaee meaning Christ as an enemy had vanquished him And too frequently to our griefe doe we meet with Hereticks Hypocrites Civilians c. which have deaths brand upon them and yet are confident their case is as good as any mans insomuch that no arguments without the speciall assistance of Gods spirit are sufficient to convince them of the contrary 2. Though life were easie to be perceived yet growth is many times more difficult and this Doctrine of tryall doth as well enquire into the growth as truth of gr●ce 46. Doubt How should there be any certainty in trying a mans selfe by these notes when an eminent Preacher of these dayes hath proved that neither universall obedience nor love to the Brethren which are accounted two of the plainest have any certainty in them Not the first because there is no such thing in any meere man as universall obedience Nor the second because this love hath such qualifications as

men shall hardly finde in themselves * See 1 Cor 13. Ver. 4.5 c. Or if such love can be found yet we cannot know we love the Brethren except we know that those whom we love are the Brethren it is not sufficient to love them under the notion of Brethren for so Papists love one another And therefore Love to the Brethren is rather a note to know others then our selves for the Apostle doth not say Hereby I know but Hereby we know c. Resol By universall obedience we doe not meane exact obedience to the Law in every part of it without swerving or interruption but unblamable walking in a Gospel-sense which indeed is rather universall in will then act for though When they would doe good evill is present with them e Rom. 7.21 so that they doe not the good which they would but the evill which they would not f Ver. 19. yet they delight in the Law of the Lord after the inward man g Ver. 2● And this their obedience is called universall in as much as a Christian doth not pick nor choose among Gods Commandements but hath respect to them all without exception or difference indeavouring to walke up to them or as neare as may be Now such universall obedience as this must be in a Christian h Jam. 2.10 and where it is must needs be a good signe of an happy estate i Ps 119.6 As for Love to the Brethren methinke 1 John 3.14 is so plaine that he which saith we cannot know our condition hereby doth directly give John or rather the holy Ghost the Lye And what if love have such qualifications as are spoken of 1 Cor. 13. Cannot the tree be knowne untill it beare fruit it were absurd arguing to say in the season when a plant is new set this is no Apple-tree because we see no Apples on it And when it appeares that we unfeignedly love the Brethren in whom we apprehend the Image of God shining in the graces of his spirit not out of any by-respect but love to the God they serve may we not conclude we love them because the fruits of this love doe not presently appeare Is it reason to say there is no love because it hath no fruits to our discerning or rather to say here is love and in Gods ●ime we shall see fruits Nor need we to know infallibly that they are the Brethren whom we love if they professe and practise the true Religion we are bound till the contrary appeare to take them for Brethren and if we love them under that notion though they be not such our humane judgement indeed is mistaken but our love is neverthelesse true Charity hopeth all things k 1 Cor. 13.7 But what thinke you did the reverend Author meane when he tels us Papists love one another under the notion of Brethren Doth he thinke it alone to love him which as farre as the judgement of man can reach is a true Saint and one which the Word of God proves to be an Idolater Was it alone to love Judas for his Masters sake while he was undiscovered and to love a blasphemous Scribe or Pharisee under the notion of a Brother The Papists wilfully shut their eyes against the truth and therefore out of sinfull ignorance take those to be the Brethren which for the present neither so are nor can be and love them under a wilfully-mistaken notion of Brethren But we according to the rules of love modesty and prudence neither condemning any without manifest cause nor prying into Gods secrets nor blindfolding our owne knowledge take those for Brethren which for the present may be and we hope are the Brethren and though we be mistaken it is no sin of ours who were never made the judges of the heart but are to rest satisfied in mens outward profession and conversation Nor can this be a signe to know others and not our selves for we cannot know whether others love the Brethren except we knew their hearts And though it be not sayd 1 John 3.14 I know I am c. But We know we are c. That makes nothing against me but rather for me Had John spoken in the singular Number I know it might have been thought to be some speciall persons priviledge but he saith We that is you and I writing to ordinary Christians as is very probable And the same persons are made the subjects al along for saith he We know that we are translated from death to life because we love the Brethren So that the same persons that loved the Brethren did thereby know that themselves were translated from death to life CHAP. XI Of Christian Liberty and Liberty of Conscience ALSO Of the civill Magistrate and Church-censures 47. Doubt IF Christians must not be the servants of men a 1 Cor. 7.23 how come Rulers to have any power over us Resol The meaning is not that we must not serve men at all for that would contradict the Verses immediately sore going b 1 Cor. 7.20 21 22. and almost infinite other places but doe not so serve men that it hinder you in the service of God 48. Doubt If every one must beare his owne burden c Gal. 6.5 and be judged according to his workes f Rom. 2.6 why should any man Magistrate or other trouble or interrupt him though he be hereticall or blasphemous but leave him to God and his owne conscience Resol The vilest sinner on earth may plead thus But the truth is that though the principall and ultimate judgement of every mans cause be left to Christ to be determined by him at the day of judgement Yet God out of his singular wisedome hath appointed that open wickednesse whether it be matter of opinion or practice be judged and punished also by Authority Ecclesiasticall and Civill and if either sort neglect their duty herein themselves become culpable g Neh. 13.16 17 18. 1 Kin. 9.22 1 Cor. 5. tot Rev. 2.14.15 20. 49. Doubt But what good is this restraint like to worke but to make men either more violent when they see their Tenet opposed or else Hypocrites if they be restrained for God onely can change the heart Resol This also any notorious wretch may say for himselfe but trust reposed in men by God must be discharged and the issue left to him 50. Doubt But if my conscience be erronous what course can I take If I go against the truth I sin h 2 Thes 2.10 and if I goe against my conscience I sin also i Rom. 14. ult 1 Cor 8.7 c. Resol It is true and therefore the way is to pray and seeke for satisfaction that your conscience may comply and close with the truth CHAP. XII Of Religious Worship and of the sabbath-day 51. Doubt TO what purpose should Christians pray for any thing seeing God hath promised they shall want nothing Can God forget his promise Or needs he any

bringin their Children to Christ the children themselves are sayd to come to him q Mat. 19 1● 14. Mark 10.13 14. Luke 18 1● 16. If you allow not this consider what dangerous Doctrine and uncharitable judgement you must needs by consequence entertaine Viz. that all which dye Infants are damned for it you say an Infant cannot be baptized because it hath not faith by the same reason you must conclude also that because it wanteth faith it cannot be saved for the Text you alleadge is farre more expresse for that then the other He that beleeveth not shall be domned 68. Doubt Some conceive 1 Cor. 7.14 proveth a Child to be out of Covenant except one of the next and immediate Parents be a Beleever I pray you tell me your apprehension thereof Resol Truely I think it doth not * Nec stantem a parte affirmativa cogit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus 1 Cor 7.14 ubi Apostolus dicendo liberos cujusvis parentis fidelis majoribus omnibus ethnicis esse Sanctos liberos amborum parentum immediatorum reliquis omnibus majoribus membris 〈◊〉 〈◊〉 esse 〈◊〉 〈…〉 Apolloaium Ca. 2. p. 38. for although in such a case as theirs when the Gospell was newly sowne amongst them and all their Ancestours had been heathens one of the Parents must needs be a Beleever or the Child be destitute of federall holinesse yet I judge far otherwise concerning the seed of beleeving though remote Parents r Exo. 20.6 Gen. 17.7 Psa 89.29 103.17.18 69. Doubt How may the Papists be answered which contend for Christs reall presence in the Host seeing Christ sayd expresly This is my body and his words must needs be true Resol We confesse he is present truely though not corporally but Sacramentally in the same sense that Paul saith The Rock was Christ ſ 1 Cor. 10.4 that is a figure of Christ 70. Doubt If a man must examine himselfe and so eate of that bread and drinke of that Cup t 1 Cor. 11.28 why should any other examine him Resol It is not intended exclusively as if none else might but that himselfe must except he will be guilty of the body and blood of the Lord and eate and drinke damnation to himselfe u Ver. 27 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word which is translated so is an Adverbe of likenesse and therefore it cannot be rendred Let a man examine himselfe and so that is without more adoe let him eate c But thus Let a man examine himselfe and so that is in that frame of selfe-examination let him eate of that bread c. CHAP. XVI Of the state of Men after death and withall of the Resurrection and last Judgement 71 Doubt HOw can a man comfort himselfe in the death of his prophane kindred Resol He may quiet his heart with these confiderations following 1. God is ready to forgive those which repent at the last moment and for ought we know may worke repentance when the party is too far spent to expresse it 2. Gods decree is unchangeable and therefore they either were elected and are saved or Reprobates and could never have been saved had they lived a thousand yeares 3. Had such as are rejected of God lived longer their impenitent hearts would have caused them still to have treasured more wrath to themselves by proceeding further in wickednesse a Rom. 2.5 4. Our relation to them the maine cause why we are grieved for them ceaseth after this life b Mat. 22.30 5. However it is with them God will dispose of all things for his onely glory which should be more deare to us then our friends yea our owne soules 72. Doubt If the whole man soule and body sinned how can it otherwise be but the soule must dye as well as the body Resol Man in his actings is to be considered collectively not distributively and as sin is not acted by the soule and body in a divided sense but joyntly by the whole man consisting of soule and body as its constitutive parts c Gen. 2.7 So man dyes not in a distributive sense as if the body dyed by it selfe and the soule by it selfe but as a creature compact of both he dyeth or ceaseth to be what he was when the soule which is the essentiall forme of a man is taken away A Parliament when dissolved looseth its essence as such though all the members be alive so doth an house dimolished though all the materialls remaine whole So when the soule and body are disunited the man is dead howbeit the soule lives either in happinesse or woe d Eccles 12 7. Mat. 10.28 Luk. 12.4 16.23 1 Pet. 3.19 Revel 6.9.10 11. 73. Doubt If there be no satisfaction of the justice of God after this life which men having given shall be forgiven and saved how is it sayd Till thou hast payd the last mite e Luke 12.59 or uttermost farthing f Mat. 5.26 Resol This word till is often found in Scripture signifying or at least not excluding perpetuity g Gen. 8.7 28.15 1 Sam. 15.35 2 Sam. 6.23 Psal 110.1 123.2 Mat. 1.25 28.20 2 Tim. 4.13 2 Pet. 1.19 and taken in that sense the force of it is thus much if thou be not reconciled to God in Christ before thy death thou shalt be cast into the prison of Hell there to abide the exact justice of God for ever because thou never canst so satisfie his wrath as to be acquitted from it 74. Doubt If every soule when it leaveth the body goeth either to Heaven or Hell immediately to what purpose is the resurrection or day of judgement Resol There is very great reason for them a● First That the whole creation may be purged and delivered from the bondage of corruption h Rom. 8.19 20 c. Secondly That the soule and body which suffered or finned together may in the righteous day of the Lord be crowned or punished i 2 Thes 1.6 7 c. 2 Tim. 4.7 8. Thirdly That all hidden things k Eccl. 12.14 Luke 12.2 yea the secrets of hearts l Rom. 2.16 may be discovered that thereby Gods righteous judgement may be also revealed m Rom. 2.5 Fourthly That he may publickly right his people upon their enemies n 2 Thes 1.6 c. 75. Doubt Godly men are men still and Christ avoucheth That every idle word that men shall speake they shall give account thereof at the day of judgement o Mat. 12.36 How then can they be sayd to be discharged from all sinne Resol The meaning is not as if the godly shall be called to account for their idle words or any other sins but onely thus much that the judgement of God shall be so exact and severe that even so much as an idle word shall not passe him without ful satisfaction to his justice on the transgressour or his surety and that he which hath not his