Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	life_n	sin_n	8,000	5	4.5474	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34900	The light of Gods countenance: or, The glory of God in the face of Ghrist [sic] Jesus infinitely out-shining all earthly vanities. Set out in a sermon preached at Lantilio Pertholy, in Monmouth-shire, June 5. 1653. By John Cragge, Master of Arts, and dispenser of the gospell there.	Cragge, John, M.A.	1654 (1654)	Wing C6787; ESTC R215238	20,478	30

aloft as a train of Gun powder dicto citius one faculty inflames another till the whole man be in a combustion and that so fiercely so furiousty so outragiously that neither Reason nor Scripture Counsels nor Reproofs Fear nor shame can reclaime them Thus you see the universality and extremity of it 4. That their lusts and labours are endless in pursuing these vanities as their onely end we need not toyle to prove as before in the voluptuous We will instance now in the Covetous Man whereof the one thinks the other the greatest fool in the world the one for sparing the other for spending and yet the Seripture calls them both fooles O consider how the caresof the world rush upon them in the morning as soon as they awake accompany and rack them in the day scare them in the night follow them to bed hinder them from sleep affright them in their dreames and for what to build stately Houses purchase Lands heap up Riches procure Dgnities make Marriages joyn Kindreds as though there were no Death no Grave no Resurrection no Judgement no God no Devill no Heaven no Hell hereafter Thus it is proved in patricular a word or two in generall and we will passe on First by the testimony of Heathen men that had but the lgith Nature of the Apostles that had the light of Inspiration of Christ that was the light it selfe and so we have found the Spring First That Heathen men that were of the world should discry this enormity of the world and they that were blind-fold should espy others go astray had been a wonder if it were not so palpable so universall so extream that the very blind might grope it that well might Juvenall say Prima fere vota tantis notissima templis divitiae ut Crescant Every mans first wish's first prayers are when he enters into Church that riches may increale Were it a satyre or too harsh a reproof to say so in therese dayes The truth is our Doctrine now is farre purer than the Heathens were but in point of practice we differ little I doe not speak of all but as my Text leads me of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Secondly Of the Apostles take one for all 1 John 2.16 All that is in the World is the lust of the Flesh the lust of the Eyes and pride of Life Lust of the Flesh as carnall Recreations Banqueting Laughing Playing lust of the Eyes Riches Wealth Profits pride of Life as vain Glory Promotion Nobility carnall Wisdome Beanty excess in Apparrell these almost share the world amongst them if there be some Saints of purer metall it is but like a veine of Gold mixt with much Dross none pure and altogether refined but those triumphant in Haven Thirdly let him witnesse this that mnst judge us all our Saviour amongst that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or throng of sutors that press'd upon him while he sojourn'd here how many surd forthis world how few for the world to come Indeed some troubled with Issues of Blood Lepers Blind Lame Dumb Lunatick possess'd with Devils came to him but for clensing originall Sin leprosie of the Soul blindness of the Heart lameness of the Affections spirituall Phrensies casting out legions of Iniquities he had almost as few Suitors in his Life as Rescuers at his Death There came indeed two or three to him to ask what they should do to attaine Heaven being told that they must sell their Goods forsake the World as that Cardinall that would not forego his part in Paris for that in Paradise they forsook Christ and clove to the World The Jewes hoped the Romans feared Herod was troubled Caesar was disquieted his Enemies were jealous his Friends and Apostles stood expecting and all but for a temporall Monarchy when that failed they failed onely a Thief that was nayled with im sticked to him and what thanks was that to him now to contemn and crucify the world that had already condemned and crucified him Thus the proof in generall arguments and reasions farther to confirm it may be four 1. The first is drawn from the Worldings ignorance many make choice of these vanities highly prize them earnestly pursue them rest in them being got because they know no better our Eyes are blind our Eares deaf our Understandings darkned our Hearts dull our Affections dead our Consciences seared that they cannot discern spirituall things God Glory and Life everlasting This Christ witnesses with his Word to the worman of Samaria Si nosses petiisses if thou hadst known thou wouldst have asked With his teares over Jeresalem Luke 19.42 O si nosses Oth at thou hadst known the things that belong to thy peacel By his pangs in his Agony Si nossent if they had known they would not have crucified the Lord of Glory Butlwhat then because we are blind in spirituall are we therefore quick sighted in temporall things because we know no God shall we know and proze the World the more Yes Owles and Bats that cannot see in the day are so much quicker in the night Noals that have not eyes to look up to heaven are the best armed for digging in the earth Mans soul is a discouersing creature that must needes bring conclusions from some premisses if it know to better than the world it will conclude the world is best God and his Word should be the food of our soule but for lack of that like a greedy distempred stomach it will feed upon any thing even as the disease the wolfe upon the corruptions of our own filthy flesh The Philosophers reason concludes here the Sphinx and Eagle are quicker in sight the Vultur in smelling the Spider in touching and so in the rest than man though he be of a nobler complexion because nature hath bounded them there induing him farther with reason which darkens the inferiour faculties as the Sun the rest of the Starres so if Gods grace shine in our hearts all worldly glory is darkned Beauty seemes a painted snaile Riches but vanity Honour but a blast of idle winde But if we make this brittle glassy world which should be our Perspective and spectacles to look up towards Heaven our looking-glass our own vanities will reflect upon our eyes as Pigmalion with his picture or Narcissus with his own shadow we shall dout upon our selves the world and the flesh 2. The second reason is drawn from our indistinct knowledge for though we know heavenly things in part yet so fully so plenarily so distinctly as these below what man amongst us so ignorant so bruitish that hath not heard of Heaven cannot discourse of Heavn sometimes thinks not of Heaven meditates not that there will come a day of death of judgement that our life will vanish away as a smoak as a vapour as a dreame and as death leaves us so judgement will finde us But alas this Knowledge is but Ignorance cannot distinguish us from Reprobates nay from Devils they know more of this by

observe the Divine Rhetorick and Suador of the Spirit as by the Matter so by the Manner implying that there is no more comparison betwixt God and Mammon than there is betwixt Light and Darknesse Hence two points of Doctrine implyed might arise if you look back at the Antecedent this though the Worldlings be high in Dignity glorious in Title infinite in Number yet they are not to be followed if forward at the Consequence this that there is a Pearle in Gods keeping for gaining of which all worldly things are to be trodden under foot but we must leave these as lesser Starres hid under a cloud we come to that which is expressed The light of Gods Countenance a Starre able to set all mortall eyes on Earth immortall in Heaven at a gaze at a maze Lift thou up the Light c. There is no darkenesse in the words unlesse too much light dazle our eyes it is a speech borrowed from men that use to cast a lightsome Countenance upon those they favour or affect as though he should say O Lord affect our Soules ravish our Spirits with the sensible feeling of thy Favour Grace and Blessing that flowes from thee Hence issues this point of Doctrine that the Grace of God and the Light of his Countenance is a Blessing beyond all prices unvaluable beyond all contradictions impregnable beyond all conceptions transcendet beyond all comparisons superlatively great Every word in the Text hath a speciall Emphasis to prove this Lord the word in the Originall is Jehovah composed of spirtuall letters to note the spirituall simplicity of his infinite Being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Hebrewes durst not speak onely used in the singular number to note the Unity of the Daity appropriated to none but him excluding all creatures having Being independent in himselfe giving subsistence to all other things faithfully performing his promises and then shall not be that is All in All made All sustaines All is All-sufficient perform that to his Saints more than a World or thousands of worlds beside But what is the suit that none but such a Majesty can grant It is Light not the Light created the first day though that enlivened the blinde Chaos not those on the fourth day the greater and the lesser Lights hung up in the Canopy of Heaven to enlighten the Theater of the World against mans entrance on the stage not the force of reason implanted in man though John 1.4 that be the Light of Man not the Word of God though that be a Light unto our Feet not the Ministers of the Gospel though they Math. 5.14 be Lights of the World not Christ alone which truly is virtually All though John 1.8 he be the true Light that enlightens every one that comes into the World not that in Heaven Colos 1.12 the Inheritance of Saints in Light but a Light that includes all these that God Christ Jesus his Word his Ministers Light temporall spirituall eternall are all ours and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by way of eminence The Light of Gods Countenance Christ was comforted in his Agony with the Light of Angels Moses his Face shined at the light of Gods hinder parts O then The Light of Gods Countenance What Comfort brings it here what eternall Blisse hereafter First To prove that The Light of Gods Countenance is beyond all Prices unvaluable Consider 1. But what this Light was before sinne put it out 2. What it cost before it could be lighted againe Before sinne put it out it was Gods gracious favour in giving Man the comfortable use and interest in all Gods creatures the Hosts of Heaven Sun Moone and Starres Foules of the Aire Fishes of the Sea Beasts of the Barth Creeping things Herbs Fruit Corn Wine Oyle were lines drawn from the infinite circumference of Gods goodnesse to the center of Mans felicity These were but blanks besides the Communion of Angels in Heaven that seemes to be a Price the blessed Vision eternall Union with God through Christ a Price able to make Men and Angels sound up their Trumpets of praise for ever Secondly what the lighting of it againe cost The Vestals fire put our might not be kindled but by the beams of the Sun nor the light of Gods Grace but by the obedience of his onely Sonne Men Angels Bloud of Martyrs Incence of Saints a thousand Worlds ten thousand Rivers of Oyl could not but the Death of him that was the Lord of Life Secondly that it is beyond all contradictions impregnable the whole legion of Saints can witnesse it is Armour of Proofe a strong Tower an invincible Fort a rock of Salvation that if Men Devils Behemoths Leviathans Losses Diseases Torments swarme about one like the flyes of Egypt it will make one sing under the whip at the stake in the flames make the patient laugh when the spectator weeps carry fraile flash singing and rejoycing through a world of bonds rodds swords racks wheeles flames strappadoes break thorow torments armies tempests floods towards Heaven shake off bonds fetters manacles and lead captivity captive Thirdly That it is beyond all Conceptions transcendent Reasons Scripture Testimony Experience can all tell for Man or Angel to conceive or expresse the secret VVorking the powerfull Operation the infinite splendor of Gods Grace were to span the Heavens with his Fingers to grasp the waves of the Sea in his Fist gather the waters of the Ocean into a bottle Reason cannot fathome it but is at a stand Scripture expresses nothing so much as that it is unexpressible Eye hath not seene Eare hath not heard neither hath it entred into the heart of Man 1 Cor. 2.9 the Saints at the sense of it are wrapt into an extasie Cherubims vaile their Faces sanctifying grace in man comes somewhat neare it which causes Groans of the spirit unutterable Joy in the heart unspeakable and yet there is as great a dis-proportion as for one Starre that is enlightned by the Sun to expresse the whole glory of the Sun the world is but a printed Mappe the reall Vision is in Heaven all creatures are but leaves in this imperfect Abridgement the large Volume is sealed up by him that keepes the keyes of life Fourthly That it is beyond all comparisons superlatively great the very devils can tel and therefore to rob one man of it will offer the whole world in counterpoise we are like Sun Dials unlesse it shine blaze Torches Tapers Candles all Starres at ones are of no use flow Riches Honour Strength Wives Friends Childen to our contentment without that Sun it is still night they may be Copies of Gods Grace but without Seale Ciphers of no value unlesse the Unity of the Spirit be joyned with them we cannot conceive so great a number of earthly things but still more may bee added more may be desired but he that hath The Light of Gods Countenance is ravished in Spirit cannot conceive more hath contentment in heart cannot desire more his