Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	righteousness_n	sin_n	20,387	5	5.1345	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19777	Doubtings dovvnfall first, prouing the communitie of the Saints assurance. Secondly, disprouing Bellarmines and his fellowes false allegations and friuolous exceptions against that truth. By Edvvard Dalton, preacher of the Word, &c.	Dalton, Edward.	1624 (1624)	STC 6204; ESTC S115432	25,476	66

experionce of these graces in themselues which he testified and testifying persuaded them they had otherwise hee would neuer haue gone about to persuade them to whom he wished saluation that the want of personall knowledge of these graces in them and priuiledges belonging to them was a signe of their reprobation 2 Cor. 13.5 But lest we be thought altogether to roue in another field and range among a strange people though indeed and truth the condition of all the Saints in regard of the substance and matter of all speciall and spirituall graces be alike let vs see if we can aime so right and keepe home so well as to cleare this truth by any passage besides this Text betweene the Apostle and these Romanes concerning whom he was here so well persuaded Surely there is one among others that addes strength to this assertion that notwithstanding both speciall reuelation and the gift of discerning euery Regenerate Romane might be assured of that grace in himselfe and of that priuiledge belonging to him whereof the Apostle was assuredly persuaded in respect of him and it is this The Apostle giues God thankes that they to wit which Rom. 6.17 among the Romanes or elsewhere were effectually called Rom. 1.6 for till then not any other are truly capable of any grace simply necessary to saluation were that is 22. some times not now the seruants of sinne that they were free from sinne and become the seruants of God 16. and so free from death 23. and interested in eternall life With what face could he haue come before the Lord though with praise in his mouth who is the Iudge of all who knowes the very hearts and reines and whom hell and destruction are before Pro. 15.11 and therefore much more the hearts of the children of men as Salomon truly argueth if either he had doubted or had not been vpon good grounds persuaded of aswell their freedome from death as the end of their holinesse eternall life yet euen in that sixt Chapter he is euer and anon calling vpon the Romanes the best among them in that maner and with such a Phrase Tone and Accent as not only imply a desire he had to excite and stirre them vp to a cleare and distinct knowledge of these things which were in them and did belong vnto them but also a sharpe accusation for their ignorance of them in themselues and not discerning their good estates in which he knew they were and for which he powred forth the sacrifice of thanksgiuing to the Lord for in the 3. v. of the 6. Chapter his words are these Know yee not that so many of vs including them with himselfe as were baptized into Jesus Christ were baptized into his death In the 16. v. these Know ye not that to whō you yeeld your selues scruants to obey his seruants ye are to whom ye obey whether of sin vnto death or of obedience vnto righteousnesse The best we can make of his thus Catechizing them and the least we can gather from these cutting questions is an earnest calling vpon them to haue in themselues experience of the benefits of Christs death and resurrection which through the whole Chapter are to die vnto sin and to liue vnto righteousnesse and the end of all eternall life which he knew did belong vnto them so as of whatsoeuer grace the Apostle is assured to be in or to appertaine vnto another of the same may that other be assuredly persuaded is in or appertaines vnto himselfe For whether they be Saints at Corinth or Rome or wheresoeuer concerning whom the Apostle is well persuaded hee grounds that his good persuasion alwaies not vpon either speciall Reuelation or his gift of discerning but vpon such signes as they themselues might see and vpon such tokens as they themselues might know and well perceiue in themselues for how knew hee that the Romanes were before time not then when he writ vnto them the seruants of sin that is had yeelded themselues once wholly to the commanding power of sin but now had cast off his yoke He himself can best acquaint vs with the meanes whereby he attained to that knowledge concerning them let vs aske him our question shall not be so ready as his resolution for in the very next words he discouereth them Ro. 6. vers 17. to be their obeying of the truth yee haue saith he obeyed from the very heart that forme of doctrine which was deliuered vnto you as if hee had said would you vnderstand what moued mee to giue thankes to God for your present estate and how I know you are free-men in respect of sins bondage I will tell you thus it is I saw and see and reioyce at it that you with al the powers of your soules haue yeelded obedience to that truth which hath beene taught you How knew he that the fruit they should reape was the fruit of holinesse vers 22. and that the end they should attaine to was eternall life Then himselfe none is better able to reueale vpon what grounds he was moued to hope so well for their future happinesse and before wee demand he answeres there were certaine markes Gods good tokens vpon them which they might as well if not better then he perceiue in themselues and they were these that they were made free from sinne vers 22 the yoke and burden whereof any Saint too much feeles after hee by his corruption is subiected to it and to his hearts ioy well discernes when by the Lords mercy in his Sauiours merits hee is eased of it and then vers 22. that they were become the seruants of God that is with all submissiue reuerence and renerent diligence did resigne themselues ouer vnto God in minde and soule and spirit and the whole man to doe his will of which change no childe of God can bee lesse ignorant then vsually is a seruant of his owne remouing from a tedious painefull and no way contenting to a ioyfull easie and euery way peace-bringing seruice seeing the seruing of sin and Satan is bondage and the seruice of the Lord is perfect freedom As for the Corinthian Saints 1 Cor. 3.16 He did in a mannet chide them because they tooke no better notice that they were the Temple of God and that the spirit of God dwelt in them and had he any reason for it God and his Spirit are inuisible how then can mortall eies discouer their habitation Though we doe not see the King yet we can tell where the Court is by the Writs that proceede from him and the Retinue that belong vnto him They could not but feele the impression of the Spirit sealing vpon their hearts the eternall peace of their consciences the neuer expiring patents of Celestiall promises in Christ neither could they be ignorant of God and his Spirits presence within them seeing he could discerne that a spirituall sanctitie godly graces did without adorne them 17. Againe

Iob. 13.4 16.2 2.12 13. for as they cast dust vpon their heads and sate by him seauen daies and seauen nights together sorrowfull yet at last failed in applying comfort So hee hauing animated a fainting soule refreshed a wearied spirit and suppled a wounded heart with sundry spirituall Cordials against the rigour of the law the frailtie of the flesh the greatnesse and grieuousnesse of afflictions a long time should leaue that soule so languishing that spirit so weary that heart so wounded in danger of the last enemie and in doubt of none of the least mercies for not one but euery faithfull soule perceiuing it must though it haue foiled many aduersaries faile in the end wholly and faint vnder the burden of one or other opposition not obtain the end of its hope and expectation the loue of God in Christ is plunged deep in the gulfe of desperation and so would Paul become the sauour of life to none the sauour of death to all euen those which are coheires with him in Christ which must not so much as once into our thoughts bee admitted or in our minds conceited much lesse with our mouthes be vttered seeing the holy Ghost affirms 2 Cor. 2.15 16. that he was the effectuall sauour of life to the Fathers chosen and to the Sonnes redeemed For the 3. 3. The ground of his cōforts thing considered in the Context the Ground of Pauls arguing of his comforts here laid down are of two sorts the one working Gods loue mercy Christs merits efficacie the other witnessing Gods spirit our spirit or a renued conscience Now all euery of these cannot but be affirmed must necessarily be confessed to be cōmon to all not only proper to any of the faithful for to deny these one or any of them to one or any belieuer is to deny him to be elected which proceedes from Gods loue to bee redeemed which is of Christs merit to be sanctified which is the work of the spirit seeing therfore the groūd of this his inseparability frō Gods loue in Christ of the other priuiledges is cōmō I conclude that To be persuaded of assured in these is also cōmō with the Apostle to euery truly regenerated Christian Thus the Text and Context cleare our conclusion Aduersaries confession but that wherein we may iustly triumph and which is not of the least force both to confound the persons confute their opinions is their owne Confession For say they if there were either a word Bellar. l. 3. de Iustof c. 8. saying to euery particular person as our Sauiour to the sicke of the palsie Sonne thy sins be forgiuen thee Math. 9.2 or we could certainely know the truth of our conuersion we might freely conclude concluding assure our selues that we should neuer be separated from the loue of God in Christ but which is all one be saued that our sins are pardoned we are iustified and shall be glorified But there is say the aduersaries of this truth no such particular promise reuealed now by name or in that maner to any particular Saint in or by the word nor any such assurance of our conuersion can be apprehended therefore we cannot be assured either our sinnes are pardoned or wee neuer shall be seuered from the loue of God in Christ or at last shall be saued The first is friuolous Generall propositions particularly to be applyed the second false The first is friuolous for let them tell me is not the Gospel the same for comfort that the Law is for terror to the soule must the soule apprehend and apprehending apply in particuler to it selfe the generall precepts prohibitions and threatnings of the Law and may it not in like maner apprehend and apply The Gospel aswell as the 〈…〉 in particuler to it selfe the generall promises and priuiledges of the Gospell how is the Lords mercy ouer all his workes is his hand of fauour shorter then his hand of fury Psal 77.7 c. Hath the Lord forgotten to be mercifull and doth he thus shut vp his louing kindnesse in displeasure Is his Mercy thus smothered by Iustice and hath his Iustice got the start so far of Mercy Must I swallow the poyson may I not taste the Antidote must I lay to my sore the Corafiue only may I in no case apply the Plaister Shall an heire into whose hands the entaile of his Ancestors inheritance commeth reading the euidence knowing there is none other to debar him of it though he cannot finde his owne name in particuler his dead Ancestors being so tong-tied that they cannot speake not conclude I am of the same linage and therefore this inheritance doth belong vnto me and may not euery Saint and member of Christ in particuler knowing himself to be a spiritual heire of Abrahā Acts 3.25 26. reading the Letters Patents of the King of Heauen seeing the Kings Seale hauing all committed to his own vse conclude that the benefit of this blelongs vnto him seeing his father could not cancell it his Soueraigne would not neither can any pretend title to his preiudice for though there be many yet his interest is as good though perhaps not so great why should not he then apprehend it as his own right in particular Be the words neuer so generall he may safely inferre the particuler for this is the practice of the holy Ghost nay and the aduersaries themselues make the like conclusion It is the practise of the blessed spirit somtime to apply a particular to a general vse To apply particularly generall propofitions is the practise of the Spirit sometime casting that couer which will serue a multitude vpon a few and again healing the wounded heart of one with those plaisters which had bin applyed vnto many The Apostle applieth challengeth to himselfe others the same which the Prophet Dauid alledgeth of himselfe Seeing thē saith he that we haue the same spirit of faith according as it is written I beleeued Ps 116.10 2 Cor. 4.13 Ios 1.3 4 5 6. therefore haue I spoken wee also beleeue therefore speake by the same reason whereby the Lord encouraged Iosuah in particular against all enemies euery member of Christ aswell one as another all as any one in his iudgement must be moued in all their wants to eschew couetousnesse Heb. 13.5 and be content with such things as they haue because he that is the Lord hath said it I wil in no case faile thee neither forsake thee Ps 56.4 11.13 Heb. 13 6. seeing that kingly Prophet vpon the persuasion that the Lord was his helper did not feare what man might do vnto him both he and other may not only account the Lord as their helper also but vpon that hope take heart against the feare of all wrongs And is it not cleare in that great question how a man stands righteous in the sight of God that