Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	dead_a	open_v	stand_n	2,207	5	11.9170	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54483	Sermons and devotions old and new revived and publisht as an oblation of gratitude to all such of the nobility, gentry and clergy as retain the noble conscience of having ministred to the weak condition of the author, now aged 73 : the sermons at Court were before the war brake forth betwixt King and Parliament : also a discourse of duels, being a collection and translation of other mens opinions, with some addition of his own : and this in special dedicated for their use ... / by Thomas Pestel ...	Pestell, Thomas, 1584?-1659?	1659 (1659)	Wing P1675; ESTC R39086	197,074	355

our self-guiltiness Quae in alto quaeris intus in visceribus haerent Thou O man saith the Apostle that condemnest another dost the same things thy self or if not the self same as bad or worse Thou abhorrest a sin it may be some sin thou dost not practise some sin will not yield thee any profit or no surther profit some sin will do thee no pleasure now Thou abhorrest Idols or thou dost not commit Adultery but thou committest Sacrilege Is there not a Vbi tu for thee Will there not be a calling to Judgement one day for that and then where art thou And so against all fig-leaves against all pretences and excuses here 's nothing in this Vbi in this place but bare and naked Tu. Thou mayest condemn the Serpents envy and thy wive solicitation thou mayst as well lay thy gluttony unto the Cook or to thy friend inviting thee God singles out his Dear and shoots this ungaged arrow deep into our several brests but yet such wounds from his hand are better then the kisses of an enemy All flattering all false inflations of the Serpent will but make us Pharisees With Lord I am not like other men But such a touch of this would take out that venom make us all strike on our proper bosoms and every man answer God Where art thou with Lord Here I am But Lord be mercifull to me a sinner and so Lord be mercifull to us all miserable sinners Be mercifull O Lord to us not for ours but for his sake who was made sin for us the second Adam that bore all our sins in his body on the Tree even Jesns Christ the Righteons to whom c. S. D. G. THE THIRD SERMON ON THIS TEXT GEN 3.9 The Lord God called unto the man and said Adam where art thou THIS is now the third Entrance on this Entrance of Gods Judgement upon man after his Lapse which is the first of all the three pieces of Divinity And this Third this our new consideration of this Judgement and Gods Method in proceeding may open by his assistance another door of utterance and so we may make another and another Method of proceeding with this or any other Text of Scripture For as there is little reason for that Painter who uses to inscribe his pieces to bind all other Work-men to his device So though it is impossible for any man dividing the Truth aright and speaking out of the pure Word of God things consentaneous thereunto for instruction of Gods people to avoid Doctrine or for any but grraceless Hearers not to suffer the Word of Exhortation of Reproof of Consolation to have a gracious use in their hearts and hands for Religion should be hearted first and handed after in their Understanding first and then in their Life and Conversation Yet I never found in the Sermons of the Lord Jesus himself nor in those of his Apostles nor in their Successors the Primitive Fathers of the first well-formed Churches nor in those of the now deformed Church of Rome nor in those of the first Reformed Churches that they confin'd themselves much less bound over all others on pain of sin or absurdity to one and such only form and way of Teaching which beside the violence offered to mens spirits is to my Understanding a kind of Restraint put upon the free Spirit of that God which works all in all yet deals by a diversity of gifts and distributes in variety of those gifts to every mans necessity and Capacity So that in this for the Divine that rule of the Moralist will hold Nullius addictus c. tied to none nor ever to a mans own Methode witness this attempt of mine in this farther process upon this very Text as it includes a Judgement and the Method of that Judgement These are now our two and all our parts 1. For the first When the story hath told us of Man and Womans Disobedience it shews us after their sin their shame for that 's the first born issue of sin Now they saw and knew themselves every way outwardly and inwardly in bodies and souls naked despoil'd and destitute They run from God and would hide themselves then both from him and themselves Arguments ever of guilty minds fore casting cruel things and then enters the Text with Judgement but what is here begun spreads as far as v. 20. before the sentence be ended 2. Whence the point of Doctrine on easie Inference may be that our Judgement shall certainly overtake and come upon us Hath the Senate condemned me to die saith he Why so Hath Nature condemned them to die too So hath God called me to sit and judge other men perchance those other men might better sit upon me and peradventure they shall yet ere I die If that be unexampled it is not impossible but it is impossible to escape the Judgement of God There is a Prevision of that and of the Conflagration and of the Consternation which shall be then all as old as the visions of Daniel chap. 9. verse 9. When the Thrones were cast down and the Antient of days did sit A fiery stream issued and came forth before him Thousands of thousands ministred unto him and ten thousand times ten thousand stood before him the Judgement was set and the Books were opened And another vision of that as new and as late as the last piece of all Gods Revealed Will to men in Rev. 20.11 12 13. verses I saw a white Throne saith St. John and him that sat thereon from whose face the earth and the heaven fied away and there was found no place for them and I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works and the sea gave up his dead and death and hell delivered up the dead which were in them and they were judged every man according to their works And these proofs these large allegations from the old and new Testament we may use instead of larger reasons for if those reasons men speak so much of rise clearly from the fountain Truth of Gods eternal Word they are worthy of some higher and nobler names then Reasons but if not taken from clear Scripture Grounds or if they flow from other principles then to the clearing of divine Truth what reasons are they Two things only then I would gladly print on every soul and from this double vision which opens and closes up this Instruction 1. Put you first in mind of St. Pauls Caveat Rom. 14.10 where the Doctrine is not to judge Not to set at nought our Brother and this is made the reason We shall all stand before the Judgement-seat of Christ and every one of us give account of himself to God 2. The other is St. Judes Induction remembring us of Gods constant course preceding in destruction

he remain in that mind still unappall'd insensible and therefore careless to prevent the wrath to come that he hath devested man or lost at least all excellency above beast though he be yet a seeming man and a seemly and an handsome man a proper valiant brave gentleman or a curious dainty man never so great so noble a man and take in all that can be in a man For wretched man his Ancestor is here cited in that nature and deprehended in that notion of a man Adam you see here though fouly bruised inwardy is still a man after his sin though now made of good evil and miserable of happy Sin destroyes not humane nature in the act or habit but in the harmony The Order and Beauty and Excellency of our nature like a Clock that 's broken is lost defac'd and ruin'd What a silliness is it then to argue sin as meerly nothing and make a mock of all reproof because it introduces no decay no sensible alteration in the body And yet some acts of some kind of wickedness are forcible even to thy corporal destruction and thou mayest come to mourn at the end when thou hast consumed thy flesh and thy body that very body of thine which thou lovest better then any body better then thy own immortal soul There is such a Text as applies it self to thee perhaps in a literal sense and if not to thee there be too many able to comment upon 't and he is blest that is not conscious now or whose body will not call upon him ere long and repeat this part of the Sermon in his own wosull experience But be it granted as it must that sin is an insensible aversion from God rather then a sensible apprehension of loss or pain or change in nature yet we know it is held a dangerous Symptom in a sick mans state if he be senseless and when he lies for dead perceives not his infirmity so it is to be heart-sick of sin a captive taken and no feeling of his sickness nor descerning of his own thraldom What is then to be done but to take up our book of conscience and read and find there our distemper especially by applying it and comparing it with the book of Gods declared Will find our Errata and labor to an amendment of life for to such is that sharp but sweet voice of the Spirit directed O consider you that forget God and your selves and again Arise thou that sleepest stand up from the dead And since sin and our humane nature are from the beginning so not only concorpora●e but friendly and familiar and so agreeable each with other learn not to rest content in our pure that is our impure Naturals for they are stil'd the Presse mony to Impiety by St. Ambrose even these which we stile commonly admirable natural parts if unsanctified lest that name of a Natural or what is worse of a meer carnal man stick so close unto us that great or rich or high shall only serve to skrew it faster or spread it further to our Reproach Labor to devest this old and earthly Adam the former Leven of corruption learn to purge away to cast from us in an holy scorn those rags for if our Righteousness be a stained Cloath what is our unrighteousness And learn and labor to give all diligence to enrobe our selves in the rayment of our elder brother the Second Adam whose odor may make us acceptable to our heavenly Father This is that Pia morositas that Sacra fames in the proper sense that holy hunger and honing and whyning that pure perversness of the soul when like earthly minds in point of food or garments or building they can never leave but take up dayly new desires We are displeased from time to time with our present weak condition and desirous to encrease in Grace and grow up from one measure of perfection to another cleansing our selves from all filthiness of flesh and spirit and perfecting holiness in the fear of the Lord. 4. But this will never be done by any voyce of Reason any moral swasion or any perusing the History of the Bible say some what they please together with the best and ablest Expositor no nor by the Ordinance of God in the Ministry of man if we rely only upon that be the man never so wise never so eloquent learned mighty and which is the best mighty mighty in the Scriptores ' Paul was learned and laborious above them all and a wise-master-builder and Apollos had the striking and powerful way of Preaching textual Divinity yet we know it is not ascribable to the planting of the one or watering of the other No Magister intus docet is St Austins assertion and here it is the Lord God that speaks unto the heart So it is said The Lord opened the heart of Lydia to attend to those things which Paul preacht Isaiah may lift up a loud and shril voice like a Trumpet and John the Baptist may monrn and crie in the wilderness nay our Saviour himself in his Ministry and he spake so as never man spake was unbelieved by some and mockt by other It is only the inward voice of the holy Ghost which like a mighty rushing wind fals and fils and shakes the place and person where it comes and that voice can break the Cedars of Lebanus subdue all hearts and bring all high exalted thoughts down to the obedience of Christ Jesus our Lord. Against the power of Nature infecting God uses the secret instilment and inspiration of his Grace and against the calls of Satan and this present evil world man hath no sure help of himself or others but to hearken to and obey the call of God and thither we are come that 's our third part The Citation or the manner of Gods proceeding here with man by calling The Lord God called unto the man 5. Wherein our first care and disquisition must be to know what is meant For some have thought this was only some diffusion some scattering of the raies of Gods glory appearing in the Garden and others interpret this of the secret conviction of Adams conscience both which may be true but not warrantable nor to be fixed upon for expositions because these leave us unsatisfied For God appears where ●e calls not and for that of the Delinquents soul being troubled and affrighted it was doubtless so yet the holy Ghost would never we should think have delivered over to Posterity the first mans Plea in words had it only been a passage of his thoughts most probable therefore is their opinion of an humane shape certain assurance of an humane voice wherein the Lord God called unto Adam 6. This also we rather embrace for that in ver 8. where was a sound of his Voyce before but not so distinct Confusior primus sonus ut lex sed nunc instat Deus ad premendam conscientiam is Calvins Note The first sound was nor so distinct