Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01344	Ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of S. Paul to the Corinthians : together with severall sermons, namely, [brace] 1. Growth in grace, 2. How farre examples may be followed, 3. An ill match well broken off, 4. Good from bad friends, 5. A glasse for gluttons, 6. How farre grace may be entayled, 7. A christning sermon, 8. Faction confuted / by T.F.	Fuller, Thomas, 1608-1661.	1640 (1640)	STC 11466.3; ESTC S4310	83,852	200

one sinne than for another and that sinne which hath cost us the slightest and shallowest Repentance is most likely to be the cause of our present sicknesse 6. Hearken chiefly to the Inditement of thy conscience for when wee hunt after that sin which causeth our disease and wee find our selves to be either at a losse or at a cold sent if once our conscience begin to spend her open mouth wee may certainely conclude that the game went that way and that that is the very sin for which at that time wee are punished Thus the Patriarks Gen. 42 21. Said one to another we have verely sinned against our Brother in that we saw the anguish of his soule where hee besought us and wee would not heare therefore is this evill fallen upon us Reuben did not impute it to the defiling of his Fathers bed nor Iudah to his Incest nor Simeon and Levi to their murthering of the Shechemites for these were but personall sinnes but all joyntly agreed that it was for their cruelty to their Brother a sin wherein all they were equally ingaged as they were equally inwrapt in the punishment If by these or any other meanes we attaine to the knowledge of that particular sinne for which wee are punished let us drown that sin in penitent teares and in the blood of our Saviour but if we cannot find it out let us imitate the example of Herod Mat. 2. Who that he might make sure work to kil our Saviour slew all the children in Bethelem and the countrey about it from two years old and under a plot probable to have taken effect if heaven had not beene too wise for hell In like manner let us indifferently and impartially repent for all our sins in generall if wee know not which was the Bee that stung us let us throw downe the whole Hive if wee know not which was the thorne that prickt us let us cut downe the whole hedge and so wee shall bee sure that sinne shall not escape which hath caused our present sicknesse Now whereas God might have tumbled the Corinthians down into hell-fire for their irreverent receiving of the Sacrament and yet was pleased to inflict on them bodily weakenesse and sicknesse and death we learn God oftentimes with his Saints commuteth eternall torments into temporall punishments Hee is therefore angry in this world that hee might not be angry in the world to come Et misericorditer adhibet temporalem paenam ne juste inferat aeternam ultionem If any object but why will God pardon talents and not tokens pounds but not pence and for Christs sake forgive and strike off eternall torment and yet not crosse the score of temporall punishment I answer 1. To make us take notice that wee have beene offenders 2. That by feeling the smart of what hee inflicteth on us wee may bee the more sensible of his favour how much paine he hath forgiven us 3. To make us more wary and watchfull in time to come But farre bee it from us to conceive that there is any satisfactory or expiatory power in the afflictions which wee suffer Satisfaction for sinne could not be but once and once was fully made when Christ offered himselfe upon the Crosse Let us therefore learne patience under Gods afflicting hand when hee layeth any sicknesse upon us Solomon said to Abiathar 1 King 2.26 Get thee to Anathoth to thine owne fields for thou art worthy of death but I will not at this time put thee to death because thou barest the Arke of my Lord God before David my Father Thus God dealeth with us when hee might justly deprive us of our life yea of our eternall life yet if wee have borne his Arke if wee can plead any true reference or relation to Christ our Saviour God will be graciously pleased not to take away our lives but onely to send us to our Anathoth to confine us to our beds to keepe us his close Prisoners and onely to deprive us of our health pleasure and delight Let us therefore patiently endure the aking of the teeth wee have all deserved the gnashing of the teeth Let us patiently endure a burning Fever for wee have all deserved Hell-fire Let us 〈◊〉 〈◊〉 a bodily Consumption for wee have deserved to bee consumed and brought to nothing GROWTH IN GRACE 1 PET. 2.18 But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ 1 PHilosophers make a double growth One per aggregationem materiae by gayning of more matter Thus Rivers grow by the accession of tributary Brooks heaps of Corne waxe greater by the addition of more graine and thus stones grow as some would have it though this more properly bee termed an augmentation or increase then a growth The other per intro receptionem nutrimenti by receiving of nourishment within as plants beasts and men grow Of the latter growth wee understand the Apostle in the Text and will prosecute the Metaphor of the growth of vegetables as that which the Holy Spirit seemes most to favour and intend in these expressions 2. Here is one thing presupposed in the text laid down for a foundation namely that those to whom S. Peter writes were already rooted in grace goodness These must be an Vnit at least before any multiplication a Basis before any building upon it no doubt they were such as to whom S. Paul writes Eph. 3.18 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Being rooted and grounded in love such as the Colossians were Col. 2.7 Rooted in Christ and established in faith And such I trust you are to whom my discourse is directed or else it were in vaine for me or any to give you instructions for Growth in Grace 3. But why is it said in the Text first in Grace and then in Knowledge this seemes to be an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Lanthorne is to go first Knowledge is to be the Vsher of Grace information in the understanding must goe before reformation in the will and affections I could answer the holy Spirit is no whit curious in marshalling these graces which he putteth first they need no herauld to shew their pedigree wch wil not fal out for precedency But to the point their is a two-fold knowledge one precedent grace as disposing one therto making capable therof the other subsequent is an effect therof a reward of it through Gods mercy These that have gracious hearts do daily better improve their knowledge in matters of salvatiō some herein arrive at a great heigth as David Psa. 119.99 I have more understanding than al my teachers for thy testimonies are my meditations 4 However see the Apostle puts grace Knowledge together What God hath joyned let no man put asunder We must grow according to both demensions both in heigth in knowledge in bredth in piety both in head and in heart both in speculation and practise we must not all run up in heigth like an Hop-pole