Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	death_n	sin_n	sin_v	6,726	5	9.1768	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62118	Two treatises The first is, A plain platform for preaching: whereby the word of truth may be rightly divided; and he that speaketh, speak as the oracles of God. Digested into 20. propositions. The second is, The destruction of in-bred corruption. Or, An antidote against fleshly lust. By A. Symson minister of Gods word.	Simson, Alexander, 1570?-1639.; Simson, Alexander, 1570?-1639. Destruction of inbred-corruption.	1658 (1658)	Wing S6369; ESTC R221898	80,628	321

his owne lust and entised saith Saint Iames. Entising as well endevoreth no lesse to intrap us then Dalilah did Samson Thamar Iudah fishers and fowlers by their baits fishes and fowles It s ayme and end Names from its ayme and end Rom. 1.23 so is it termed The law of sinne in our members as which would as a law domineere over us So also The body of death as which would bring upon us death both the first and the second death corporall spirituall and eternall This our naturall corruption those our inordinate lusts and affections under what forme soever by what name soever warring against us are wee valiantly to encounter Conclusions drawn from the names whereby this our enemy is decyphered yea those very names ascribed thereunto do not a little further us in the discovery of the same as by our reviewing of them may thus appeare 1. Rom. 8.7 If it bee enmitie against God Rom. 7.24 and the body of death then it is one of the three great enemies of God and mans salvation 2. Rom. 7.17 Rom. 7.23 If it bee sinne that dwelleth in one and the law of sinne in our members then it is a domesticall and so a more dangerous enemie 3. Psa 19.12 Rom. 8.21 Psal 51.5 Col. 3.9 Rom. 7.8 If it be a secret sinne the evill imagination of mans heart from his youth the sinne wherein wee are conceived and borne the Old man sin out of measure sinfull then as there is no small skill to be used to finde it out so in like manner is not the same to be slighted 4. Gal. 5.24 Ro. 13.14 Col. 3.5 Ro. 8.13 Eph. 2.3 If it be the flesh the lusts of the flesh Earthly members The deeds of the body The desires of the flesh and of the mind Then is the same pleasing unto flesh and blood after an especiall manner delightfull unto mans corrupt nature 5. If it be strong holds 2 Cor. 10.4 Heb. 12.1 Rom. 7.24 the sinne that doth so easily beset us a warring law in our members then it is powerfull not easie to be overcome 6. If it be the motions of sin Iam. 1.14 and entising lust then will not it let us alone though wee would peaceably entertaine the same 7. Eph. 4.17 Heb. 3.13 If it be the vanitie of the minde the deceitfulnesse of sin deceitfull lusts Eph. 4.22 then how pleasing soever for the present will it in the end prove treacherous unto us 8. If it be an uncleane thing Iob. 14.4 Ro. 6.6 a monstrous mis-shapen body of sinne then is it that whereof wee are to bee ashamed and which is of us both to be abhorred and loathed 9. Heb. 12 i5 If it be a roote of bitternesse then as there is no true pleasure to be found therein and it selfe is the ground of all actuall transgressions whether in word or deed which are daily stirred up thereby so if it be not daily wrought upon and the branches therof lopt off by the axe of Gods word the same will prove so hard and the branches thereof so many so great and so wreathed together that our after-labour will be but labour in vaine Thus of the enemie to bee encountred with the names of treachery tyranny crueltie sensualitie and guile so plainly as it were in capitall letters written on its forehead that hee that runneth may reade them and accordingly avoid the danger And so of the first particular CHAP. II. That the Flesh with the lusts and affections therof is to be encountred NO smal difference there is betweene our temporall and spirituall adversaries Differences betweene our temporall and spirituall enemies with those wee both may and must be reconciled with these to admit of reconciliation is no lesse impossible then unlawfull Those may love us and how soever we must love them These will alwaies hate us and we must alwaies hate them with those we may for a long time live in peace howsoever carry our selves peaceably towards them with these wee both are and must be daily at deadly feud yea though wee would let them alone yet will not they let us alone and by our not encountring them doe we encourage them the more eagerly and fiercely to set upon us Such is the flesh a deadly daily trecherous tyrannicall domesticall guilfull enemy it daily and by severall waies would destroy us accordingly must we daily and duly desire and seek its ruine 2 Cor. i0 5 casting downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivitie every thought to the obedience of Christ A dutie which is in the Scripture both commanded and commended the true nature thereof being both largely and significantly pourtrayed therein as also the constant practise thereof under most Exhortations unto Repentance renovation regeneration mortification and the like implicitely urged This is To deny our selves Mat. i6 24 To make our selves spiritually Eunuchs for the Kingdome of Heavens sake Mat. 19.12 To forsake all that a man hath u. 14.33 To be dead to sinne Rom. 6.2 To be baptised into Christs death Ro. 6.3.4 and buried with him by baptisme into death To be circumcised Col. 2 11. with the circumcision made without hands To hate our life in this world Ioh. i2 25 To enter in at the strait gate Mat. 7.13 To make a covenant with our eyes Iob. 31.1 set a watch about the dore of our lips Psal i4i 3 rule our spirit Pro. 16.32 and take heede to our wayes To be turned from darknes to light Psal 39.1 and from the power of Sathan unto God Act. 26.18 To arise from the dead Eph. 5.14 To break up our fallow ground Ier. 4.3 To circumcise our selves to the Lord Ier. 4.4 and take away the foreskinne of our heart To wash our heart from wickednesse Ier. 4.14 To loath our selves for the evils which wee have committed in all our abominations Ezek. 6.9 To rent our hearts Ioel. 2.13 and turne unto the Lord our God To deny ungodlinesse and worldly lusts Tit. 2.12 To keepe under our body i Cor. 9.27 and bring it into subjection To suffer in the flesh and cease from sinne 1 Pet. 4.1 To sell all that we have Mat. i3 44 and buy the field with the treasure therein To forget our owne people Psal 45 i0 and our fathers house Yea such is the goodnesse of God towards us that under what name soever after what manner soever this our enemy commeth against us we are instructed how to deale with the same and avoid the foile Behold it commeth against us with its name written on its fore-head How readest thou The evill imagination of mans heart from his youth Gen. 8.21 Wee must not walke any more after the imagination of our evill heart Ier. 3.17 Ier. 4.14 vaine thoughts

time shall reape if we faint nor Had wee but grace thus to lay the matter to heart that if wee fight not we shall live in slavery under the divell the world and the flesh of all others the greatest or rather the onely slaves but if we fight manfully and persevere therein wee shall bee conquerors over all those and as victorious Kings trample Sathan under our feete we would seeke to prevent our own misery and get an assured possession of glory gather courage in our decayed spirits and lustily goe on Did we but call to mind how often the Lord hath beene pleased heretofore to help the same 1 Sam. 7 1● would be as Ebenezer unto the Israelites to encourage us against our spirituall Philistims As the Israelites in after ages reading how Joshua had once before discomfited Amalek Exo. 17.15 and of the Altar which Moses did then build calling it by the name of Jehovah Nissi that is the Lord is my banner could not but be encouraged hereby to have warres with them Simil. so is it with Gods children calling to mind their former spirituall victories of whom it may be more truely said then David did it of Saul and Ionathan 2 Sam. 1.22 From the blood of the slain from the fat of the mighty the bow of Ionathan turned not back and the sword of Saul returned not empty Note They have greater joy and gladnes with more pleasure and contentment in striving against their corruption of nature which by degrees they still lessen and weaken then the greatest souldier hath to glut his sword with the blood of his enemie Strive wee against these beasts our beastly lusts as Paul fought with the Beasts of Ephesus 1 Cor. 15.32 Beastly men either or both those were outward but these are inward beasts If those had prevailed they would only have killed the body if these should they would destroy both body and soule those might have beene overcome with bodily weapons these no otherwise but by the whole Armour of GOD Faith Hope Repentance the Word Prayer with the other pieces yea in fighting against these Gods power is after an especiall manner manifested Quit we our selves then like men Iudg. 16.39 so dealing with our lusts as Samson with the Philistims even by slaying moe of them hereafter then heretofore wee have done as hee moe at his death then in his life yea i Sam. 15.3 as Saul should not have spared any one Amalekite but utterly destroyed them all so doe we destroy the whole brood of our sinfull and fleshly lusts not sparing any one of these cursed Amalekits Thus of the Caveats to be observed in this our Warfare and so of the 8. Particular CHAP. V. How to discerne when we prevaile against the Flesh with its inordinate Lusts and Affections AN enemie is not alwayes vanquished when he seemeth so to be Iosh 8.15 Ioshua and all Israel made as if they were beaten before the men of Ai and fled by the way of the wildernesse yet was it meerely out of Policie to draw them out of their Citie Iudg. 20.39 as afterward the Israelites to the same end used the same Stratagem when they discomfited the Benjamites It is thus with our Lusts they may seeme to bee mortified when indeed they are not but only wait their fittest opportunitie to doe us mischiefe Signes whereby to discern whether our lusts be mortified How then we should judge of them many or few great or small strong or weak violent or peaceable conquerers or conquered discerne wee by these signes 1. Gal. 5 24. They are Christs They that are Christs have crucified the flesh with the affections and lusts and they that are in him walke not after the flesh Rom. 8.1 but after the Spirit How to know whether we be in Christ Art thou in Christ then thou art a mortified creature else not Q. How shall I know whether or not I am in Christ A. If thou walkest in the light 1 Ioh. 1 6. if thou walkest as Christ walked 1 Ioh. 2.6 if thou keepest his commandements 1 Ioh 3.24 and hast his Spirit in thee if thou perseverest in the knowledge and obedience of the Cospel 1 Ioh. 2.24 if thou art fruitfull in good workes Ioh. 15.2 2 Cor. 5.17 if thou art a new creature teh art thou in Christ 2. Rom 8.1 They that walke after the Spirit walke not after the Flesh They walk after the Spirit Walkest thou after the Spirit then walkest not thou after the Flesh but art a mortified creature Q. How to know whether wee walk after the Spirit How shall I know whether or not I walke after the Spirit A. If thou walkest after the Spirit then livest thou not according to the motion and guidance of the corruption of nature but according to the motion and guidance of the Spirit of grace and sanctification Thou earnestly desitest both to know and walk in the good way Thou doest in every thing runne unto God by prayer that he would guide and direct thee Thou resolvest in every thing to please God Thou preferrest his will unto all things else profits pleasures preferments yea and thine owne life too Thou walkest carefully warily and circumspectly alwayes ordering thy steps with discretion lest thou shouldst in any sort tempt vexe grieve or quench the Spirit 3. Rom. 6 1● They are alive unto God They that are indeed dead unto sinne are alive unto God through Iesus Christ our Lord. They doe really and truely partake as well of the vertue and efficacie of Christs death unto Mortification as of his Resurrection unto newnes of life Being on the one part mortified persons in whom the death of Christ hath broken the force of sinne that it cannot reigne in whom the vigor and force of sin which is the life thereof is crushed and extinct in whom sinne cannot bring forth such bitter fruits as it was wont to do before sanctification Simil. who therefore even as men who have so lost their bodily strength as it cannot be recovered are said to be dead while they live how soever sinne doth still remaine in them are truly said to be dead thereunto because the power and strength of sinne is sore abated and dayly lessened and weakened so on the other part are they quickned and moved by the holy Spirit to doe what is pleasing and acceptable in Gods sight A difference betweene nature and grace It 's so in nature I confesse as it is in grace hee that is corporally dead doth not corporally live but hee that is spiritually dead doth spiritally live he is dead indeed unto sinne but alive unto God yea his being dead unto sinne Note doth argue that hee is alive unto God as his being alive unto God that he is dead unto sinne 4. They that are dead are freed from sinne Rom. 6.7 They that are spiritually dead

bee presented chast Virgins to Christ and who having fought hitherto against the evill one and kept their garments unspotted with the corruption that is in the world through lust as through grace they have begun in the Spirit so through grace they shall end in the spirit and not in the flesh How then can it otherwise be but that they should practise this duty of Mortification but that being thus endued with the Spirit of grace and of glory they should obey the good motions thereof inspiring them and knocking at the dores of their soules to the keeping especially of their hearts with all diligence Pro. 4.23 Between them and the rest of the world grace hath made such a change as there is betweene them that dwell in a faire house of great height Simil. and full of many great lights and them that dwell in a low dark house whose windowes remaine alwayes shut those can discerne in a manner of every thing these not take notice or view any thing Difference betweene the godly and the ungodly So the Saints through the abundance of the light of God in them can espie even a moate in the Soule whereas the ungodly who will not permit the holy light of Gods convicting reproving improving word to have passage in them abide still in darknes having their hearts haunted as it were with Zim Ochim Isa i3 21 and Jim in stead of more comfortable guests The Saints know that God dwels in their hearts as his owne Tabernacle with the Sonne and holy Spirit which therefore must be well kept clensed purified and washed by the blood of Christ and water of his sanctifying Spirit that uncleannes may not enter therein To this end 2 Chron 23.13 as Iehoiada the Priest put a great guard of Princes Preists about young Ioas that wicked Athalia could not come at him to harme him Simil. which made her cry out Treason Treason So the Saints left Sathan should at any time get entrance into them get themselves garded by the word and Spirit Prayer Repentance Watchfulnes holy feare to offend God and grieve the Spirit by whom they are sealed unto the day of Redemption Eph 4.30 yea as the Elders which sate with Elisha in his house 2 King 6.32 at his command shut the dore upon bloody Iorams messenger and held him fast thereat the sound of his masters feete being behind him Simil. so the Saints understanding that evill motions are as it were Sathans messengers or harbengers to take up his lodging for him whom he immediatly followeth through grace they so resist the same that either they doe not enter or if they enter they get no footing and are compelled speedily to depart In the wicked indeed hee getteth a renewed entry at his owne pleasure but not so in the Saints Hee seekes rest but heere hee finds none Thus that the Saints doe and are to encounter the Flesh with the Lusts and Affections thereof and so of the third Particular CHAP. IV. Why the FLESH with the lusts and affections thereof is to be encountred NOt without cause are wee to encounter this our Enemie and doe what in us lyeth to oppose it resist it subdue it destroy it if either we consider it our selver or others It Reasons why the Flesh is to be encount●ed From its nature and that both in regard of the nature thereof and effects produced thereby It s nature vile odious abominable vgly and loathsome like the vomiting of a dogge a Sowes wallowing in the mire The Scripture doth accordingly decipher it by the names of filth Isa 4.4 Zech. 3.3 2 Cor. 7.1 2 Pet. 2.20 Rom 6.19 Mat. 15.11 filthy garments filthinesse of the Flesh and Spirit The Worlds pollutions uncleannesse a defiling thing and the like Thus if a man should view it even as it is in its own proper colours he could not but loath and abhorre the same Its effects From its effects Rom. 6.21 Shamefull both shamefull and hurtfull Shamefull as which maketh men and women its vassals and slaves for to whomsoever we yeeld our selves servants to obey Rom. 6.16 his servants we are to whom wee obey coozening and deceiving them at its pleasure Heb. 3.13 proffering as largely as the Devill sometime did Christ Mat. 4.4 All these things will I give thee if thou wilt fall downe and worship mee But in the meane time not being able to performe any whit of its promises Hurtfull Hurtfull Iob. 20.5.6.7.8 c. as whose pleasure is onely momentaneall but bitternesse everlasting yea which warreth against mens soules bodies posterity goods and good name Soules To our Soules by blinding their understanding reason and judgement and bringing them to a reprobate sense so that they will not bee brought to the knowledge of the truth Psal 58 5. but are like the deafe Adder that stoppeth her eare which will not hearken to the voice of charmers charming never so wisely Isa 30.9 even who will not heare the Law of the Lord. Hos 4.11 So by taking away their heart i Tim. 6.10 and piercing them thorow with many sorrowes So by destroying their soules Pro. 6.32 So by seducing the will and affections and making them worse and worse every unmortified Lust being a wound in the Soule a gash in the Conscience so by inclining the Soule to maintaine those sinnes whereunto they themselves are principally addicted so by distempering their soules that there 's no peace therein they themselves disquieting themselves in vain Psal 39.6 travelling in paine all the dayes of their life Iob. i5 20 sinne not suffering grace as it were to manifest it selfe in the least measure unto those but disturbing them by unnaturall thoughts as by the insatiability of that whereunto it inciteth The Sluggard must have a little more sleepe the Drunkard a little more drink the covetous more money the lascivious more Concubines So by its importunitie which will admit no deniall forcing them oftentimes to commit what in their judgement they doe not approve So by promising them contentment which notwithstanding they finde not there being indeede neither pleasure nor profit in sinne So by galling their Conscience after the commission thereof whether in adversity or prosperity as the examples of Ahab about Naboths Vineyard i King 21.27 Dan 5.6 and Belshazzar when he drunk wine with his Concubins in the vessels of the house of the Lord sufficiently imply whereby it commeth to passe that they feare when there is no cause of feare Lev. 26.36 To our bodies Bodies both directly and indirectly directly Pro. 23.29 as which occasioneth bodily diseases and distempers as in like manner death it selfe Deut. 28.21 Rom. 6.23 indirectly by affecting or inflicting the minde wherby the body cannot but be so disquieted that even in laughter the heart is sorrowfull Pro. i4 i3 and the end of that mirth is heavinesse