Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	threaten_v	4,607	5	10.0030	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86456	A Christian looking-glasse or, A glimps of Christs unchangably everlasting love. Discovered in several sermons, in the parish-church of Sutton-Valence. Kanc. By Hezekiah Holland anglo-hibernus, minister of the gospel at Sutton de Valentiâ.	Holland, Hezekiah, fl. 1638-1661.	1649 (1649)	Wing H2425; Thomason E1376_2; ESTC R209245	59,021	132

Saint John Saint Peter and S. Paul say they grow Hence Ps 45. thou art fairer because of Christ the Father or the husbad whose glory is the Churches the word fairer that strong and in measure perfect according to the stature of Christ the Saints do as truly though imperfectly partake of the nature of Christ as he partook of the nature of man The nature of Christ is even communicated to them by their new birth as the child must partake of the the nature of his Father nonsolum ergo communicando gratiam sed participando essentiam To this effect see Mr Dell in Com. in Esay 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a double form to shew or double that is excellent comlinesse So having the same nature with Christ Let it O let it be spoken with feare humility and joy and acted by the same spirit that Christ was therefore according to grace acting in them and actuating them they performe the same duties of meeknesse patience humility Idem ibidem Christs glory was promised in the time of the Gospel to shine upon his people Esay 60. and again thou art a Crown and Diadem of glory chap. 62. v. 3. and Christ affirms John 17. v. 22. the glory God gave him he gave them by the spirit of the Lord sayes Paul Question May not a Saint rejoyce in the actions flowing from Chr. within No not in the act t is not the Saints but Christs but he may have joy flowing from and following the act we are changed to the same Image from glory to glory See the excellency and beauty of Christs children here below are they not highly advanced even in somewhat above Angels but you l say you cann't beleeve that Saints partake of Christs nature I answer the very same oyle which was poured on Aarons head descended to the skirts of his cloathing and the same graces poured on Christ our head of whom Aaron was a type come to us the members changing our nature from sons of Adam making us sonnes of God though here imperfectly The grapes which the Spies brought out of the land of Canaan to Moses were of the same nature and kind with those in the Land such is the money of the earnest and that of the full wages therefore whatever priviledge the Saints have in the true Land of Canaan heaven whatsoever son-ship divine nature glory they shall be partakers of there they shall have a taste of here the same spirit is the earnest here and joy hereafter Christ and his people are one as the Vine and the branches I am the Vine yee are the branches John 5. Now the branches tree root partake of the same juyce and fatnesse 't is even so between Christ and his people Christ and his are one as head and members the same soule enlivens the head and members from the head come spirits to quicken the body from Christ encrease of graces in his people Ephes 4.16 and while he 's alive the Saints must live John 1● 19 for while life is in the head death is not in the members Christ will not suffer his limbs to be lost and as unlikely 't is to have dead members he will love and cherish them being part of his mystical self Christ and his are one as husband and wife his honour is hers if he a King she a Queen his goods glory hers ubi tu Caius ego ibi Caia If Christ ours all ours whether Paul or Apollo life or death things present or to come his death merits resurrection all are ours because we Christs Spouse and he the heire of all Hence learn in a digression that if Christ be thy husband O Saint what ever thou owed'st before marriage or since Christ thy now husband must nay has payd all If Satan accuse thee for any debt say thou hast nothing to do in it bid him go to thy husband Christ No Divorce ever to be between them the Lord hates putting away Mal. 2.16 though for the hardnesse of the Jewes hearts he suffered it yet from the beginning it was not so Sin may for a time seemingly separate not Finally Christ and his are one as the chief corner stone the rest make one building the corner stone and the rest are somewhat of the same nature Stones are oft trod upon as Christ the living * Esay tels us chap. 54 ver 11.12 How God will have the spirituall building the Church of precious not common stone as those in the first Temple the living stones the Saints are Carbuncles Agates and Saphires So that in this sense the glory of the second Temple doth exceed the glory of the first stones must learn to endure stones in the building uphold one the other to teach us to bear one anothers burdens Stones in the building are knit together with morter to teach us how love yoakes knits cements Saints together To conclude this point with a general use Consider as Christ and his people are one these severall wayes so all love to perfection as Christ his The father loves the child and desires its life and prosperity the husband the wife and desires her continuance not divorce the head loves the members and desires not parting but perfection the chief corner stone and the rest desire to keep together to hold up the building the corner stone desires not to shrink from the rest but delights in a compleated edifice the Vine and branches mutually clip embrace and love each other she covets the cōpany of her branches desires not to have them lopt of or to live like a mother childernlesse Christ loves his for ever because sin which may seem to part him and them is slaine so it cannot provoke him to give them a bill of divorce and that three wayes judicially for 't is condemned to dye both by Christ and his people so 't is dead according to Law which is a comfort to a Christian that his greatest enemy sin nay and Satan is condemned to die and shall not for ever Rivall with him See death threatned that threatning a sentencing Hos 13. ver 14. O death I will be thy plagues O grave I will be thy destruction Now if death and the grave the effects of sin be destroyed then must sin that causes both as the Apostle quotes the sense of that place 1 Cor. 15.55 O death where is thy sting that is Sin Sentenced and more now though not fully put to death til her after Secondly sin is dead civilly because the power of it is much abated its dominion and tyranny overpowred thus Ephraim is said to be dead by the Prophet Hos 13. ver 1. When Ephraim that is the King of the Tribe of Ephraim spake trembling the people even trembled at his voice but when he offended in Baal by serving Baal he dyed in respect of obedience not yeilded to him as formerly thus those fel creatures which in innocency would tremblingly obey Adam or rather

comfort and encourage the fearful Pilo tin the dangerous storme by saying quid times nauta Caesarem vehis Feare not Caesar is thy fare and not rather the Saints which as the Disciples once had Christ aboard have Christ to command wind and waves who is with them to the end of the world Amen * The Philosopher gave thanks that he was born in the time of true Philosophy How happy are we to be born in such a time not only in respect of protection but information the Lord doth effundere spiritum not de spiritu pour forth his spirit not send drops as in the Law though some particular men had the spirit in abundance but showers not only the day-star but the Sun of righteousnesse is risen upon his people Quest Object Ought we not then to pray exteporally or by the spirit Solomon says in multiloquio non deesse peccatum in the multitude of words there lacks no sin Prov. 10.19 and bids not be rash with our mouths but that our words be few Eccl. 5.2 the Disciples desire our Saviour to teach them to pray as Iohn did his intimaing a form and our Saviour in one Gospel saies to them when yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say absolutely Our Father which art in heaven not after this manner and bids them not use vaine repetitions or much speaking himself when he prayed used the same words and was known by breaking of bread as using one form besides in the law forms were used by command from Moses Answ Sol. Whether was there that freedome in the time of the Law when we were under age differing not from children as now when the spirit powerfully teacheth with boldnesse to cry Abba Father so the time of the Law to the time of the Gospel not comparable see Perkins on Galat. 4. v. 1. A child though heire of all while under age differeth not from a servant Whether Solomon be not to be understood of common talk and vain rather then prayer whether sons adopted having the spirit to guide with some premeditation need use or do use rashnesse whether Iohn or our Saviours teaching their Disciples a form then were not more needful then now considering their ignorance which the Gospels make known and need of an A. B. C. considering the then not descent of the spirit to teach and instruct them whether after the Disciples used ever that form Peter uses another Acts 4.24.31 though that form is a most full pithy prayer for so short an one yet whether he that stirs up the gift of the spirit in him by exercise praying longer reverently carefully offend whether those repetitions forbidden were as ours expressions of zeal and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not rather such as Battus used an old foolish Poet who to fill up his Verses would stuffe in any what as O vid quotes him Montibus inquit erant erant in montibus illis whether our Saviours using the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24.35 were not rather an ejaculation and a zealous repetition or expression of his sor●ow rather then a proof for a set form Whether our Saviour was not known in breaking bread just at that time the spirit made him known rather then by breaking bread as a form I leave to the indifferent Reader to judge Second Answ 'T is not he that prayes most readily and fluently that has the gift of prayer he only is the best rhetorician for I dare say a wicked man having texts of Scripture ad unguem as he may be ready in the letter witnesse those Jewes who can tell how oft a word is used in the Law and Prophets shall pray as fully as earnestly as any yet not feelingly from Christ within some lip-labour only 't is to such he prayes by the spirit that from Christ within touched with the feeling of his own wants shall according to Scripture rule send the embassage of his soul to God and treat with him by faith in humility concerning his Kingdom and his Churches good since Christ has poured out his spirit upon his people why should not his people poure forth their soul to God as Hannah did and not by form 1 Sam. 1. v. 15. Cannot every child say Abba Father or shall nature teach her children to ask what they need and not grace also A Schoolemanster would think that a bad Scholler that never turns over the leafe never gets out of the old into a new lesson pardon me if I say the prayer though an unparrallel'd one taught by our Saviour was taught by him as a master the Law as a Schoole-master not then nulled Christ bids Peter not proclaim him the Christ among many reasons because he had not by dying and satisfying the Law proved himself to be the Christ Compare Matth. 16. v. 20. with 21. 17. Mat. ver 9. He forbids his Disciples to tell he was Iesus Christ ver 20. of Mat. 16. because he must suffer death as v. 21. after the Disciples had been with Christ a while and enlightened after by his Spirit as if in a higher forme they take out their own lessons without construing I have quoted you Peters I shall strive to Pray as the Apostles in some measure by the Spirit but also look back by way of rehersall to repeat the Petitions of the Lords Prayer he being the Author while then I admire mens gifts in prayer and strive to imitate them let none be displeased with me concluding all my imperfect prayers with that most absolute one of my Saviour saying Our Father c. Question Is the spirit as powerfull now as at first Answ No Miracles and the extraordinary gift of the spirit were as props to scaffold up a house when to be built which when once built are taken away Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular worke Act 13.2 3. Who had the spirit before thus we may yet use it Paul in the 6 of Heb. 1 2. cals it a principle of Religion therefore not without danger to be layd aside so the spirits extraordinary power imposition of hands was followed by the spirit which now we sadly see otherwise Anoynting with Oyle to cure the sicke was once followed by the spirit we have layed aside the oyle because the spirit goes not with it but imposition of hands has its use Had we the spirit as in the Apostles time we might write Epistles as authentique as theirs which some wretches of our age dare affirme we must be content with theirs Scripture can make perfect therefore is perfect nothing to be added though our Saviour say his spirit shall lead into all truth by interpreting Scripture as he did to the Disciples going to Emaus yet into no new truth but such as Scripture has though unknown to many The Scripture is somewhat like a roome full of Candles but not all lighted when new lights are found as

to gain a member out of a dangerous opinion Nor can the Magistrates sword prevaile over a Spirit as is the soule and that act of it the understanding to reform or inform it If in the time of the Law other coercive power then the Word was used which that passage of Josiah proves not 2 Chron. 34.33 for he compelled the people to serve God by reading or causing the Law to be read to them ver 30. yet the time of the Law differed from this of the Gospel Elijah then may call for fire from heaven to destroy but John and James must not our Saviour tels them they are of another spirit Luk 9. v. 35. 'T were to deny Christ come in the flesh to hold forth the Law and use the scepter which was but to last till Shilo came Compell as in Luk. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by powerfull perswasion by shewing the necessity of believing as that word may be rendred 'T were needlesse using any other meanes then the Gospel A shepherd may use better meanes to bring home a wandring sheep then by worrying it to death that being the very power of God to salvation Rom. 1. Fides non cogenda Natura hominis ducitur non cogitur Suspendite verbera ostendite ubera Non Christiani ad crucem sed ad lucem errantes opinione gladio maledicto ne corrigas sed veritate dirigas Let Gods people be enlightned not frightened Quod verbum non mandavit veritas damnavit Christus non approbavit peccatorem non curabit What the Word commands not to Gods people commend not What medicine Christ doth not send thy infirm people will never mend What shall be done to damnable seducing Hereticks Quaest Answ Let the Church after due admonition reject Tit. 3.11 Let the Magistrate restrain suffer not a man with a running sore to go abroad to infect One way to put out the fire in an oven is to shut it up Heresie is not onely of a depraved understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up as it were willingly he latter part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also shewes as much Words ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew a quality and a delight taken in it But if it were that Mountebank who out of mistake sells poyson for physick ought not to be licensed to practise Thou sufferest that woman Jesabel was a fault objected to the Church Rev 2.20 and hast those that hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stiffly maintain the Nicholaitans doctrine which thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate to wit your sufferance of such v. 15. An heretique sinnes after convincing ex Tit. 3.11 against knowledge for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself In pertinacia perseverans Erring fundamentally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to be subverted Tit. 3. ●● turning the Church-fundamentals topsie torvè upside down or as a ship whose keel is above the water Peter parallels the sinne of such an Heretick with the false Prophets 2 Pet. 2. ● who was to die Deut. 13.5 9 We ought to be more carefull of mens soules then lives Oh strive for the faith once delivered to the Saints That is the true shield Vse 3. which if preserved all is well The wounded Theban cry'd How fares my shield Which safe be smil●d and dy'd Let not the bleating of Jeroboam's Calves entice thee from the Temple Opinions are sayes L. Verulam as the strivings of one Israelite with another which Moses fairly composes but Heresies are as the Egyptians striving with Israel which Moses knocks down But I return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Ministers are shepherds and should not only have a rod but must provide pasture for the sheep Kings are so too and must protect and provide folds and take care of the poor sick weak flock of Christ God finds fault that the weak and diseased were pushed away with horns Vse 4. Information that is by power Ezek 34.21 When the whore in Rev. 19.5 is judged both small and great Saints rejoyce Love them who glorifie Christ remember God rewards and blesses them who protect his people Cyrus his shepherd in the quoted sense or allusion had to his education Esa 44. v. ult and his annointed c. 45.1 because he took as much care of Israel as if he had been their King chiefly prospers much for indeed God advanced him for their sake ver 4. though in his male issue he continued not to a grandchild yet in Atossa his daughter One being Cyrus his daughter the other Morde●a●'s uncles H●st 2. v. 7. wife to Darius Histaspis not Hadassah or Hester his race continued And to make the Providence the more remarkable sayes Mr. Goodwyn whereas Darius had sons by another wife yet the Interest of Atossa for Cyrus sake carried the succession to Zerxes her son Cyrus grandchild and the last Darius with whom the Empire was destroyed was of another race Such regard had God to Cyrus his shepherd and his seed that favoured the Jewes Gods people are blessing in the midst of the land where they are well entertained Isa 19.24 The new wine in the grape is the occasion th●t one sayes Destroy it not So are Gods people a blessing where they are Isa 65. Read the elegant expression of Zach. 1 ●… to the 7. ver to this purpose The abusing Gods people is the occasion of a curse The Kings rove up and down freely Gen. 14. till ●ot Gods anointed is touched he is Gods coyn bears his stamp grace since they borrow him they must repay with usury paying their lives for the loan The Church is Christs first born all heires Remember all Egypts first-born slain for opposition made to their freedome 'T were able to make one sad melancholy and dejected seriously to consider that nights misery Horrida squallida lurida tetrica Herman Hugo terribilis Nox Not one house in which not one and that the first-borne dead But that 't was Gods just judgment upon his and his beloved's enemies This and their overthrow in the Red sea was so generall that we heare no more of that Nation till the dayes of Solomon Read but Edom's rejoycing at Gods peoples captivity in Obad. the Prophet v. 8.11 12. and Gods anger with them for it and you 'll be confirmed in the conclusion That God blesses those that blesse his people and curses those that curse them Signes of love c. or laugh at their calamity And will he not at last put the scourging rod in the fire Read Ier. 50. v. 17. to this purpose Since the Saints are so beloved of Christ the head Vse 5. ought not the members to love one another If we did we would not * Our Saviour disswaded the Seventy from rejoycing overmuch though their victory was over Satan immediately Luc. 10.20 God forbid says Paul Gal. 6.14 that I should rejoyce i. e. chiefly or immoderately but in the