Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	spirit_n	5,276	5	5.2874	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27047	Three treatises tending to awaken secure sinners by Richard Baxter.	Baxter, Richard, 1615-1691.; Baxter, Richard, 1615-1691. True Christianity.; Baxter, Richard, 1615-1691. Absolute dominion of God-redeemer.; Baxter, Richard, 1615-1691. Absolute soveraignty of Christ.	1656 (1656)	Wing B1420; Wing B1409L; Wing B1437; ESTC R11838	152,069	348

that his Service was making more adoe then needs and didst grudge at those that were more diligent then thy self but for the World how heartily and how constantly didst thou seek and serve it and yet wouldst thou now perswade the Judge that thou didst love God above all He will shew thee thy naked heat and the course of thy former life which shail convince thee of the contrary The Second Excuse I lived not in any gross sin but only in small Infirmities I was no Murderer or Adulterer or Fornicator or Thief nor did I deceive or wrong any or take any thing by violence Answ Was it not a gross sin to love the world above God and to neglect Christ that dyed for thee and never to do him one hours hearty service but meerly to seek thy carnal self and to live to thy flesh God will open thine eyes then and shew thee a thousand gross sins which thou now forgettest or makest light of and it is not only Gross sins but All sin great or small that deserveth the wrath of God and will certainly bring thee under it for ever if thou have not part in Christ to relieve thee Wo to the man that ever he was born that must answer in his own name for his smallest offences The Third Excuse I did it ignorantly I knew not that there was so much required to my Salvation I thought less adoe might have served the turn and that if I lookt to my body God would take ca●e of my soul and that it was better to trust him what would become of me hereafter then to trouble my mind so much about it Had I known better I would have done better Answ If you knew not better who was it long of but your self Did God hide these things from you Did he not tell them you in his Word as plainly as the tongue of man can speak That except you were regenerate and born again you should not enter into the Kingdom of God John 3. 3● 5. That without holiness none should see God Heb. 12. 14. That you mist strive to enter in at the strait gate for many shall seek to enter and shall not be able Luke 13. 24. That if you lived after the flesh you should dye and if by the Spirit you mortified the deeds of the body you should live Rom 8. 13 That if any man have not the Spirit of Christ the same is none of his Rom. 8. 9. And to be carnally minded is death but to be spiritually minded is life and peace Rom. 8. 9. That you must not lay up for your selves a treasure on earth where rust and moths do corrupt and thieves break through and steal but must lay up for your selves a treasure in heaven where rust and moths do not corrupt and thieves break through and steal Mat. 6. 19 20. That you must seek first the Kingdom of God and the righteousness thereof Mat. 6. 23. and not Labour for the food that perisheth but for the food that endureth to everlasting life which Christ would have given you John 6. 27. That if you be risen with Christ you must seek those things which are above where Christ sitteth at the right hand of God and not the things that are on earth Col. 3. 1 2 3. Yea Your very Conversation should be in Heaven Phil. 3. 19. 20. 21. What say you Did not God tell you all this and much more aud plainly tell it you Turn to your Bibles and see the words and let them witness against you 2. And could you think with any Reason that your souls being so much move precious then your bodies you should yet do so much more for your bodies then your souls could you think all the labour of your lives little enough for a frail body that must lie shortly in the dirt and that your Immortal souls should be no more re●arded Could you think with any Reason that your souls should do so much for a life of a few years continuance and do no more for a life that shall have no end 3. And whereas you talk of trusting God with your souls you did not trust him You did but on that pretence carelesly disregard them If you trust God shew any word of Promise that ever he gave you to trust upon that ever an Impenitent Carnal Careless person shall be saved No he hath told yon enough to the contrary And could you think that it was the will of God that you should mind your bodies more then your souls and this life more then that to come Why he hath bid you strive and run and sight and labour and care and seek and use violence and all diligence for the safety of your souls and for the life to come But where hath he bid you do so for your bodies No he knew that you were prone to do too much for them and therefore he hath bid you Care not and Labour not that is Do it as if you did it not and let your care and Labour for earthly things be none in comparision of that for heavenly things You know God can as well maintain your lives without your care and labour as save your souls without it And yet you see he will not he doth not You must plough and sow and reap and thresh for all Gods Love and Care of you and not say I will let all alone and trust God And must you not much more use diligence in much greater things If you will trust God you must trust him in his own way and in the use of his own means The fourth Excuse I was never brought up to learning I cannot so much as read Nor did my Parents ever teach me any of these things but only set me about my worldly business and provide food and rayment for me but never once told me that I had a soul to save or lose and and an everlasting life to provide and prepare for And therefore I could not come to the knowledge of them Answ The greater is their sin who thus neglected you But this is no sufficient Excuse for you Heaven is not prepared for the Learned only nor will Christ ask you at Judgement whether you are good Scholars or not no nor so much as whether you could write or read But consider well was not Gods word so plainly written that the unlearned might understand it Did he not put it into the most familiar stile though he knew it would be offensive to the proud Scholars of the world of purpose that he might fit it to the capacities of the ignorant And if you could not read yet tell me Could not you have learned to read at 20 or 30 years of age if you had been but willing to bestow now and then an hour to that end Or at least did you not live near some that could Read and could you not have procured them to read to you or to help you And did you not hear these things read to

such conceits that it was but an act of the flesh and not of the minde and therefore as they thought the smaler sin The Apostles words from last to First according to the order of Intention do express first mans duty to glorifie God with soul and body and not to serve our lusts Secondly the great fundamental obligation to this duty Gods dominion or propriety 3ly The foundation of that Dominion Christs purchase according to the order of execution from first to last these three great fundamentals of our religion lie thus First Christs purchase Secondly Gods propriety thence arising Thirdly mans duty wholly to glorifie God arising from both The argument lies thus They that are not their own but wholly Gods should wholly glorifie God aud not serve their lusts but you are not your own but wholly Gods therefore you should wholly glorifie God not serve your lusts The major is clear by the common light of nature Every one should have the use of their own The Minor is proved thus They that are bought with a price are not their own but his that bought them but you are bought with a price therefore c. For the meaning of the terms briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestri as the vulgar vestri juris as Beza and others is most fitly expressed by our English your own ye are bought a Synecdoche generis saith Piscator for ye are redeemed with a price There is no buying without a price This therefore is an Emphaticall Pleonasmus as Beza Piscator and others as to see with the eyes to hear with the ears Or else a price is put for a great price as Calvin Peter Martyr and Piscator rather thinks And therefore the Vulgar adds the Epithet magno the Arabick pretioso as Beza notes as agreeing to that of 1 Pet. 1. 18. I see not but we may supose the Apostle to respect both the purchase and the greatness of the price as Grotius and some others do Glorifie God that is by using your bodies and souls wholly for him and abstaining from those lusts which do dishonour him The Vulgar adds portate q. d. beare God about in your hearts and let his spirit dwell with you instead of lust But this addition is contrary to all our Greek Copies Grotius thinks that some Copies had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence some unskillful scribe did put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it seems that reading was very antient when not only Austin but Cyprian and Tertullian followed it as Beza noteth The last words and in your spirit which are Gods are out of all the old Latin Traslations and therefore its like out of the Greek which they used But they are in all the present Greek Copies except our M. S. as also in the Syriack and Arabick version The rest of the explication shall follow the Doctrines which are these Doct. 1. We are bought with a price Doct. 2. Because we are bought to we are not our own but his that bought us Doct. 3. Because we are not our own but wholly Gods therefore we must not serve our lusts but glorifie him in the Body and Spirit In these three conclusions is the substance of the Text which I shall first explain and then make application of them in that order as the Apostle here doth The Points that need explication are these First in what sense we are said to be bought with a price who bought us and of whom and from what and with what price Secondly How we are Gods own upon the Title of this purchase Thirdly How we are not our own Fourthly What it is to glorifie God in Body and in Spirit on this account Fifthly Who they be that on this ground are or may be urged to this duty First For the first of these whether buying here be taken properly or Metaphorically I will not now enquire First mankind by sin became guilty of death liable to Gods wrath and a slave to Satan and his own lusts The sentence in part was past and execution begun the rest would have followed if not prevented This is the bondage from which we are redeemed Secondly he that redeemed us is the Son of God himself God and man and the Father by the Son Acts 20. 28. He purchased us with his own blood Thirdly the price was the whole humiliation of Christ in the first act whereof his incarnation the Godhead was alone which by humbling it self did suffer reputatively which could not really In the rest the whole person was the sufferer but still the humane nature Really and the Divine but Reputatively And why we may not add as part of the price the merit of that obedience wherein his suffering did not consist I yet see not But from whom were we redeemed Answ From Satan by rescue against his will From Gods wrath or Vindictive justice by his own procurement and consent He substituted for us such a sacrifice by which he could as fully attain the ends of his righteous Government in the Demonstration of his justice and hatred of sin as if the sinner had suffered himself And in this sound sense it is far from being an absurdity as the Socinian dreameth for God to satisfie his own Justice or to buy us of himself or redeem us from himself 2. Next let us consider how we are Gods upon the Title of this purchase By God here is meant both the Son who being God hath procured a right in us by his Redemption and also the Father who sent his Son and redeemed us by him and to whom it was that the Son redeemed us Rev. 5. 9. Thou hast redeemed us to God by thy Blood In one word it is God as Redeemer the manhood also of the second person included that hath purchased this right Here you must observe that God as Creator had a plenary Right of propriety and Government on which he founded the Law of works that then was This right he hath not lost Our fall did lose our Right in him but could not destroy his right in us Because it destroyed our right therefore the promissory part of that Law was immediately thereupon dissolved or ceased through our incapacity and therefore Divines say that as a Covenant it ceased but because it destroyed not Gods Right therefore the prec●ptive and penall parts of that Law do still remain But how remain In their being but not alone or without remedy For the Son of God became a sacrifice in our stead not that we might absolutely immediately or ipso facto be fully delivered or that any man should ab ipsa hostia from the very sacrifice as made have a right to the great benefits of personall plenary Reconciliation and Remission and everlasting life but that the necessity of perishing through the unsatisfiedness of justice for the alone offences against the Law of works being removed from mankind they might all be delivered up to him as Proprietary Rector that he might

can witness against the ungodly that he oft moved them to Repent and Return and they rejected his motions that the spoke to their hearts in secret and oft set in with the Minister and often minded them of their case and perswaded them to God but they resisted quenched and grieved the Spirit Acts 7. 51. As the Spirit witnesseth with the Spirits of the righteous that they are the children of God Rom. 8. 16. so doth he witness with the Conscience of the wicked that they were children of Rebellion and therefore are justly children of wrath This Spirit will not alway strive with men at last being vexed it will prove their enemy and rise up against them Gen. 6. 3. Isa 63. 10. If you will needs Grieve it now it will Grieve you then Were it not a Spirit of Grace and were it not free mercy that it came to offer you the Repulse would not have been so condemning nor the witness of this Spirit so heavy at the last But it was the Spirit of Jesus that came with recovering Grace which you resisted And though the wages of every sin is death yet you will find that it will cost you somewhat more to Reject this salvation than to break the Creators ●aw of works Kindness such Kindness will not be rejected at easie rates Many a good motion is now made by the Spirit to the Heart of a sinner which he doth not so much as once observe and therefore doth not now Remember them But then they shall be brought to his Remembrance with a witness Many a thousand secret motions to Repentance to Faith to a Holy Life will be Then set before the eyes of the poor unpardoned trembling sinner which he had quite forgotten And the Spirit of ●od shall testifie to his Confusion At such a Sermon I perswaded thy heart to Repent and thou wouldst not At such a time I shewed thee the evil of thy sin and perswaded thee to have forsaken it but thou wouldst not I minded thee in thy secret thoughts of the neerness of Judgement and the Certainty and Weight of everlasting things the need of Christ and faith and holyness and of the Danger of sinning but thou didst drown all my motions in the cares and pleasures of the world Thou harknedst rather to the Devil than to me The sensual inclinations of thy flesh did prevail against the strongest Arguments that I used Though I shewed Reasous undenyable Reasons from thy Creator from thy Redeemer from nature from grace from heaven and from hell yet all would not so much as stop thee much less turn thee but thou wouldest go on Thou wouldest follow thy flesh and now let it pay thee the wages of thy folly Thou wouldest be thy own guide and take thine own Course and now take what thou gettest by it Poor sinners I beseech you in the fear of God the next time you have any such motions from the Spirit of God to Repent and Believe and Break off your sins and the Occasions of them consider then what a mercy is set before you and how it will confound you at the day of Judgement to have all these motions brought in against you and that the Spirit of Grace it self should be your Condemner Alas that men should choose their own Desructon and wilfully choose it and that the foreknowledge of these things should not move them to relent So much concerning the witness that will be brought in against the sinner 5. The fifth Evidence that will be given against the sinner will be The Instruments and Effects You know among men if a man be found murthered by the high-way and you are found standing by with a bloody sword in your hand especially if there were a former dissention between you it will be an Evidence that will prove a strong presumption that you were the Murderer But if the fact be certain by other Evidence then many such things may be brought for aggravation of the fault So a twofold Evidence will be brought against the sinner from these things One to prove him guilty of the fact the other to Aggravate the fault and prove that his sin was very great For the former 1. The very creatures which sinners abused to sin may be brought in against them to their Conviction and Condemnation For though these creatures shall be consumed with the last destroying Fire which shall consume all the world yet they shall have a Being in the memory of the sinner an esse Cognitum The very Wine or Ale or other liquor which was abused to drunkenness may witness against the Drunkard The sweet morsels by which the Glutton did please his Appetite and all the good creatures of God which he luxuriously devoured may witness against him Luke 16. 19. 25. He that fared deliciously every day in this life was told by Abraham when he was dead and his soul in Hell Remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comfored and thou art tormented Though their sweet morsels and cups are past and gone yet must they be Remembred at Judgement and in Hell Remember Son saith Abraham Yea and Remember he must whether he will or no Long was the Glutton in sinning and many a pleasant bit did he taste and so many Evidences of his sin will lie against him and the sweetness will then be turned into gall The very cloathing and ornaments by which Proud person did manifest their Pride will be sufficient Evidence against them as his being clothed with Purple and fine Linnen is mentoned Luke 16. 19. The very Lands and goods and houses of worldlings will be an Evidence against them Their Gold and Silver which the covetous do now prefer before the everlasting Riches with Christ will be an Evidence against them James 5. 1 2 3 4. Go to now ye Rich men weep and howl for your miseries that shall come upon you Your Riches are corrupted and your Garments moath-eaten Your Gold and Silver is cankered and the Rust of them shall be a Witenss against you and shall eat your flesh as it were fire Ye have heaped Treasure together for the Last daies Behold the hire of the Laborers which have reaped down you fields which is of you kept back by fraud cryety and the cryes of them which have reaped are entred into the ears of the Lord of Sabboth Ye have lived in pleasure on the Earth and been wanton Ye have nourished your hearts as in a day of slaughter Oh that worldlings would well consider this one Text and therein observe whether a life of earthly pleasure and fulness of worldly Glory and Gallantry be as desirable as they imagine and to what Time and Purpose they now lay up their Treasures and how they must hear of these Things hereafter and what effect the review of their Jovial daies will have upon their miserable condemned souls 2. The very circumstances of Time Place and the

the righteous Judgement of God who will render to every man according to his Deeds 4. Moreover All the means which God used for the Recovery of sinners in the day of their visitation will rise up against Impenitent souls in Judgement to their condemnation You can hear Sermons carelessly and sleepily now but O that you would consider how the review of them will then awake you You now make light of the warnings of God and man and of all the wholesome advice that is given you but God will not then make light of your contempt Oh what cutting Questions will they be to the hearts of the ungodly when all the means that were used for their good are brought to their remembrance on one side and the temptations that drew them to sin on the other side and the Lord shall plead his cause with their consciences and say Was I so hard a Master or was my work so unreasonable or was my wages so contemptible that no perswasions could draw you into my service was Satah so good a Master or was his work so honest and profitable or was his wages ' so desirable that you would be so easily perswaded to do as he would have you Was there more perswading Reason in his allurements and deceits then in all my holy words and all the powerfull Sermons that you heard or all the faithfull admonitions you received or all the good examples of the righteous or in all the works of God which you beheld Was not a reason fecht from the love of God from the evill of sin the blood of Christ the Judgement to come the glory promised the torments threatned as forcible with you and as good in your eyes to draw you to holiness as a Reason from a little fleshly delight or worldly gain to draw you to be unholy In the name of God sinners I intreat you to bethink your selves in time how you will sufficiently answer such Questions as these You should have seen God in every creature that you beheld and have read your duty in all his works what can you look upon above you or below you or round about you which might not have shewed you so much of the wisdom and goodness and greatness of your maker as should have convinced you that it was your duty to be devoted to his wil And yet you have his written word that speaks plainer then all these And will you despise them all will you not see so great a Light will you not hear so loud and constant calls shall God and his Ministers speak in vain And can you think that you shall not hear of this again and pay for it one day you have the Bible other good books by you why do you out read them You have Ministers at hand why do you not go to them and earnestly ask them Sir What must I do to be saved intreat them to teach you the way to life you have some neighbors that fear God why do you not go to them and take their good advice and imitate them in the fear of God and in a holy diligence for your souls Now is the time for you to bestir your Selves Life and Death are before you You have gales of grace to further your voyage There are more for you then against you God will help you his Spirit will help you his Ministers will help you every good Christian will help you the Angels themselves will help you if you will resolvedly set your selves to the work And yet will you not stir Patience is waiting on you Mercies are enticing you Scourges are driving you Judgement stayeth for you The Lights of God stand burning by you to direct you And yet will you not stir but lie in darkness And do you think you shall not hear of this Do you think this will not one day cost you dear IX THE ninth part of our work is to shew you What are those frivolous excuses by which the unrighteous may then indeavour their defence Having already shewed you what the Defence must be that must be suffiicient to our Justification If any first demand Whether the Evidence of their sin will not so overwhelm the sinner that he will be speechless and past excuse I answ Before God hath done with him he will be so But it seems at first his dark understanding and partial corrupted conserence will set him upon a vain Defence For Mat. 7. 22 23. Christ telleth us that Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name have done many wonderful works And then will I profess to them I never knew you Depart from me● ye workers of iniquity And in Mat 25. 11. The foolish Virgins cry Lord Lord open to us And vers 44. Then shall they also answer him saying Lord when saw we thee an hungred or thirst or a stranger or naked or sick or in prison and did not Minister unto thee And vers 24 25. They fear not to cast some of the cause of their neglect on God himself Then he which had received the one Talent came and said Lord I knew that thou art an hard man reaping where thou hast not sown and gathering where thou hast not strawed and I was afraid and went and hid thy talent in the earth lo there thou hast that is thine It is cleer then that Excuses they will be ready to make and their full conviction will be in order after these Excuses at least as in their minds if not in words But what the particular Excuses will be we may partly know by these Scriptures which recite them and partly by hearing what the ungodly do now say for themselves And because it is for their present benefit that I now make mention of them that they may see the vanity of all such Excuses I will mention them as I now meet with them in the mouthes of Sinners in our ordinary discourse and these Excuses are of several sorts some by which they would justify their estate some Excuses of particular actions and that either in whole or in part some by which they would put by the penalty though they confess the sin some by which they lay the blame on other men and in some they would cast it upon God himself I must touch but some of them very briefly The first Excuse I am not guilty of these things which I am accused of I did love God above All and my Neighbor as my self I did use the World but for Necessity but God had my heart Answer The all-seeing Judge doth know the contrary and he will make thy Conscience know it Look back man upon thy heart and life How seldom and how neglectfully didst thou think of God how coldly didst thou worship him or make any mention of him how carelesly didst thou serve him and think much of all that thou didst therein Thou rather thoughtest