Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bodily_a	body_n	soul_n	4,910	5	5.6043	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06018	An epitomie of mans misery and deliuerie In a sermon preached on the third of the Romans, vers. 23. and 24. By Mr. Paul Bayne.	Baynes, Paul, d. 1617.	1619 (1619)	STC 1641; ESTC S101578	26,964	49

cannot admit Againe the heauenly Ierusalem is a place so pure that no vncleane thing nothing that worketh any abomination may haue any doings there Reuel 21. There is then no place for vs therein who are so besmeared and stained with sinne that whatsoeuer wee turne our selues vnto is before the Lord no better than abomination And this in generall may suffice touching this doctrine For we are dead 1. Here spiritually But now for as much as wee are not as soone as we come forth of the wombe cast into hell know therefore that euery one of vs are first come short of this glory in regard of spirituall and heauenly life of the which there is not by nature the least sparke remaining in vs we being starke dead in our sinnes as often the Scripture expresly speaketh Ephes 2.1 You were dead in sinnes and trespasses and Mat. 8.22 Let the dead bury their dead Liuing men then who are void of this spirituall life are no better in the Lords account than dead men who when they burie others dead as touching this bodily life it is as pretty a pageant as to see one dead corps carry or accompany another vnto the graue Yea let men frolick it and ruffle in pleasures and not onely liue in their conceits but liue brauely and deliciously yet euen in this condition they are but dead and the more thus they liue the further are they plunged into death as Paul saith 1. Tim. 5.6 of the widow Our naturall life being but a shadow of life that shee that liueth in pleasure is dead while she liueth It is but a conceit a name of life that naturall men haue it is but a goodly vizour drawne ouer a dead and rotten corps Thou hast a name that thou liuest but thou art dead saith our Sauiour to the Angell of Sardi Reuel 3.1 Notwithstanding heere the Lord doth let his Sunne to shine and his raine to fall on the vngodly together with his owne and these dead soules enioy many documents of Gods fauour and bounty whereby they neither seeme nor indeed are so wholly and vtterly separate from happinesse as they shall bee 2. Subiect to the bodily death Wherefore there is a second staire by which all of vs if the Lord succour not descend yet further from this blessed life and this glorious conditiō that is in death when a dissolution of soule and body commeth Then the body is committed to the earth where it feeleth no good at all as in life it did nor any euill and the soule is gathered to the spirits of apostate angels and reserued to eternall condemnation in chaines of darknesse Iude 6. Lastly 3. To death eternall there is yet one lower descent in the day of iudgement when as soule and body at the resurrection which is both of iust and vniust being reunited shall be separated for euermore from the presence of the Lord and from the glory of his power 2. Thes 1.9 and shall be cast into vnquenchable fier where the worme of their consciences shall neuer die but vncessantly vexe and torment them for euer And so we will in one handle the vses which are to be made of both these instructions Vse 1 First then we are to treasure vp these instructions in our hearts Is to furnish vs with matter of confession in our prayers that they may serue vs from weeke to weeke and from day to day to direct vs in our prayers for the confession of our sinnes wee haue all by rote and can vtter the words of Saint Iames though otherwise than hee speaketh them In many things we sinne all Iam. 3.2 But rare is that man that truly vnderstandeth what it is hee vttereth wherefore let these things be still present with vs that we may vnderstand fully and explicate in particular our corruption and misery To doe it feelingly and particularly when wee come before the Lord to make our confessions and prayers For to confesse our selues sinfull and miserable not know how wherin we are so surely is nothing else but with those wicked Iewes wherof the Lord complaineth For slight and generall confession is vnprofitable Isa 29. to draw neere to him with our lips while our hearts are far from him and to commit that from which Salomon dehorteth Eccles 4.17 viz. To offer vp the sacrifice of fooles babling with our tongues what we mind not And a mocking of God or vnderstand not Nay it is a plaine mocking of God vnto his face thus without knowledge and consciousnesse of our sinfulnesse in particular and the seuerall branches of it to confesse our sins Who would not take himselfe abused by such a debtor that should confesse that he were indebted to him if he knew for what but therein hee must pardon him For he could not call to mind wherein nor why nor how he should owe him any thing Such a flouting confession doe we make to God of our sinnes when in generall termes wee acknowledge them but in the meane while our heart doth not smite vs for any in particular nor can wee tell wherein we are so sinfull Wee must then bee well acquainted with this our miserable condition the knowledge whereof will helpe much to enlarge and excite our hearts to a feeling confession thereof and a more earnest crauing of Gods mercy for the cure of it And to driue it home vnto our harts To remedie which we must consider our state in sinne when we confesse that we are thus tainted in soule and body with the leprosie of sinne let vs seriously consider that we are in a most fearfull and lamentable estate To be fearfull and lamentable It is a fearful thing to haue a noysome disease a stinking or running sore on any part of the body but how much more lothsome and fearfull is it to be couered with boyles and scabs as was Iob and to haue nothing sound in the whole body but as the Prophet speaketh from the sole of the foot to the crowne of the head to bee laden with wounds and swellings and soares full of corruption Such a lamentable sight should we see in this ougly leprosie of sinne wherewith wee are infected if we could discerne it whose poyson and contagion goeth beyond the most fearfull and noysome diseases of the body And most contagious For be a disease contagious it is and not without cause terrible yet cannot it infect where it toucheth not but a pestilence oh how dreadfull is that accounted what running and flying from it is there which can only yet infect the aire and neere and neighbour places to the hazard of such as dwell at hand and thereabouts But this plague of sinne hath wrought vpon the whole creature to infect the very heauens and make all things subiect vnto vanity that as the garment and house which were infected incurably with the leprosie the one was to bee burned with fier the other razed downe and

sendeth into their hearts the Spirit of his Sonne Gal. 4.6 that spirit of promise Ephes 1.13 I meane that promised spirit which doth regenerate them throughout so that though they were by nature darknesse Jn all parts yet they now become light in the Lord Ephes 5.8 though they were rebellious such as could not bee subiect yet now they come to delight at least in the inner man of their mindes in the Law of God though their affections were prophane and vnsanctified yet now they are renewed to that image which is in holinesse so that their ioy is not fixed in outward things as wisedome strength riches but in this that they know the Lord to be their God in Christ Ier. 9.23.24 and that their names are written in heauen Luk. 10.20 their loue is setled on God their hearts speaking with Dauid Psalm 73.25 What haue I in heauen but thee and whom in earth in comparison of thee So also their feare and hope is turned from the world and things temporall vnto God and matters euerlasting And though before what euer they did was sinne yet now they doe those good workes which the Lord hath prepared for them to walke in And thus the life of glory is againe restored For this their sanctification is the beginning of glory so that euen while they are on earth Which is a beging of glory they haue euerlasting life He that beleeueth hath euerlasting life Ioh. 3.36 And Rom. 8.23 wee are said to haue here the first fruits of the spirit The first fruits and the whole lumpe differ not in substance and kind but in the measure and circumstance What were the first fruits of corne oliues or any other fruit of the earth offered to the Lord vnder the Law but a part and a prime part of the whole haruest and so the sanctifying graces of Gods spirit which wee receiue on earth are parts and beginnings of our glorious life in heauen from which they differ not in kind but in measure and degree Now when Gods faithful ones depart 3. By glorification begun in death they goe neerer to the fulnesse of this glory as whose soules goe into Paradise as our Sauiour speaketh to the thiefe Luk. 23.43 and whose spirits are gathered to the spirits of iust and perfect men in the heauenly Ierusalem Heb. 12.23 But at the resurrection of the iust Consummate at the resurrection then shall this life of glory bee consummate their bodies being made conformable to the glorious body of Christ Iesus Phil. 3.21 the Lord being glorified in his saints made maruellous in all them that beleeue 2. Thes 1.10 Thus farre then it goeth well that wee who were condemned persons and had our faces couered as being ready to bee carried away to execution should bee iustified that wee who were drie wood fruitfull onely in the vnfruitfull workes of darknesse should become greene trees planted in the true temple of the God-head Christ Iesus and so be made to beare good fruit abundantly euen to abound in euery good worke that wee finally who were dead should liue Now it is some comfort for any man labouring of a desperate disease to heare say there is cure for it But come to one whom some griefe incurable as it is reputed doth hold and tel him there is remedy for him as he will be glad to heare it so hee will hardly beleeue it wherefore he will aske what be the ingredients or simples of which that medecine should be made that by this meanes the force of these well considered he may see if it bee likely to doe the deed yea or no. So in maladies spirituall which no power in heauen or earth but that which can subdue all things to it selfe can correct To say there is a salue for these sores is somewhat comfortable but it will not presently passe for currant You will therefore aske in the first place how this should come to passe for man is full of sinne and the Lords eyes are too pure to behold nothing but filthinesse When there is nothing then in him which may moue God vnlesse it be to iudgement how should the Lord come to-restore him very well Looke on the next words We are iustified freely by his grace Though there bee nothing in vs yet the Lord of his free grace doth iustifie vs. Doct. 5. This then is our lesson that the grace of God that is We are iustified freely by Gods meere grace God himselfe of himselfe in great fauour and riches of mercy bowing downe to succour his miserable creature altogether vndeseruing God I say thus meerly mercifull doth iustifie vs. So the Apostle teacheth euery where Tit. 2.11 The grace of God bringing saluation vnto all men hath appeared So Ephes 2.8.9 We are saued by grace not of workes where it is to bee marked how the meere grace of God not excited by any workes but working of its owne accord hath the whole stroke in our saluation For workes are secluded from working any whit therein And although these speeches be plaine enough to cleere the poynt yet loe how it is affirmed more plainly 2. Timoth. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace c. Our saluation is of grace and what grace not such as doth follow vpon any goodnesse inherent in vs or works foreseene which should come from vs but onely vpon the intent and purpose of God within himselfe This is a truth which was well knowne in the time of the old Testament By mercy and truth saith Salomon Prou. 16.6 iniquitie shall bee forgiuen and by the feare of the Lord men depart from euill What mercy and truth is heere meant what that of man toward man no surely It cannot bee fitly vnderstood but of Gods meere grace whereby he promiseth good things to men and his fidelity in performing most constantly what he promiseth from which we obtaine this fauour to get our sinnes couered and pardoned As the reuerence of Gods Maiesty doth cause his children to eschew euill so his mercy toward them being in Christ a most mercifull Father vnto them doth bestow on them the pardon of their sinnes And what else meant the Saints of old but to ascribe all to Gods mercy when they did alwaies make their request to God and craue of him to haue respect vnto them not for their owne sake but for his mercies which last for euer his kindnesse and goodnesse his names sake c. That God may haue the glory of our saluation For Gods glory is most deare vnto him neither can he endure therein to haue any partner Wherefore in the businesse of our saluation hee doth so worke that man may haue no matter of reioycing out of God who doth all this worke in himselfe and out of man that who so reioyceth might reioyce onely in the Lord 1. Cor. 1.31 Vse 1 This doctrine serueth first