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	life_n	separation_n	4,198	5	9.8832	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19332	A warning for worldlings, or, A comfort to the godly, and a terror to the wicked set forth dialogue wise, betweene a scholler and a trauailer / by Ieremie Corderoy, student in Oxford.	Corderoy, Jeremy, b. 1562 or 3.	1608 (1608)	STC 5757; ESTC S123358	95,926	364

fourth vntruth I take out of the booke of Iudges Iud. 10.13 where God saith to the Israelites that hee had manye times deliu●red them out of the hands of their enemies but when they were once freed then they would forsake him againe and fall to Idolatrie Therefore he gaue them this flat answere whē they cryed vnto him in their troble that hee would helpe them no more Yet for all this he did helpe them afterwards How can this agree God would helpe them no more and that God did helpe them againe both cannot bee true Now for absurdities in the scripture this is one especiall Stud. Nay pray before you procéed further let me answere these which you call falshoodes and vntrueths Trau Yea pray answere thē if you can Stud. Iosephus recordeth that Sedechias King of Israell who had no intent or purpose to obay the will of the Lord Lib. 10. cap. 10. et 11. anti sought rather how is cauill with the words of the Prophets which were sent vnto him then either to knowe or obserue the will of the Lord so that when as Ieremias the Prophet prophesied that he should bée caried away captiue to Babilon except he repented and obayed the will of the Lord And Ezechiell also prophesied that hee should be made captiue vnto the King of Babilon and led away into captiuitie but he should neuer sée Babilon Sedechias comparing the wordes of these twoo Prophets together it séemed to him that there was a contradiction in their prophesies that one prophesying that hee should bée caried away captiue to Babilon the other prophesying that hée neuer should see Babilon Both these could not bee true as hée thought and if either of them were false both of them might be false and therefore he beleeued neither of them but continued still in his wickednes vntill he indéed he was carried away captiue vnto Babilon according to the prophesie of Ieremie but he neuer saw Babilon according to the prophesie of Ezechiell Ieremie 39.7 For the King of Babilon caused his eies to be pulled out of his heade before hee was brought vnto Babilon Such is the iudgement of God against the wicked 2. Pet. 2.19 that they who haue no purpose to obaye the will of God shall not vnderstand the woordes of God yea the word of God which is to others a light in darkenes to guide them the right waie is hidden vnto them nay it is a stūbling blocke vnto them Ioh. 7.15 if aeny man will do his will saith our Sauiour hee shall knowe of the doctrine whether it be of God or no them onely God teache●h the right way who feare him and intend to keepe and obserue his commandements The true vnderstanding of the word of God is a secret res●rued as a peculier thing onely for such Psal 25.12.14 as in sinceretie feare the Lord as the Prophet Dauid saith And therfore when as our Sauiour spake in the presents of the malicious Scribes Pharisies hee spoke in parables for the pearles of God pertaine not vnto Dogs and Swine but he causeth his disciples to vnderstand them in priuate Saying Math. 7.6 cap. 15.26 vnto you it is giuen to know the secrets of the kingdome of heauen but vnto thē that is to the wicked and malicious it is not giuen I doe not meruaile therefore to see you as a corrupt stomake which turneth euen the best meates into corruption and matter of diseases with sound stomackes you turne into good nutriment so turne that which is most true in it selfe vnto falshood and absurdities being carried away with a preiudicial conceit more willing to cauill with then to vnderstād the word of God Now that these are not vntruthes which you haue alleadged I will by the grace of God make most manifest The first with séemeth vnto you to be vntrue is in that God said vnto Adā that he should die the same day that he should eate of the forbidden fruit but the Scripture testifieth that he died not the day that he did eate of the forbidden fruit but liued nine hūdred and thirtie yeares afterwardes In these words there is no contradiction or falshood as you imagine that which that you may the better vnderstand you must know that there are thrée sorts of liues and thrée sorts of deathes thrée sorts of liues as first the corporal life which is the coniunction of body and soule in which vnion the soule giueth all vegitable sensible faculties vnto the body his intellectuall and reasonable faculties hee exerciseth without the body Secondly the spirituall life whereby wée liue vnto God when as we being made the temples of the holy Ghost liue a sanctified life vnto the honour of God A third kind of life is that spirituall life which after this life the Saints of God liue in the presence of God in fulnesse of ioy and happinesse Likewise there are three sorts of deathes a corporall death when as the soule departeth from the body leauing neither sence nor motion in the body Secondly there is a spirituall death in this life when as the spirit of God departeth from vs or is not resident in vs without whose presence and ayde we cannot but fall into all kind of wickednes neither can we haue any motions of godlinesse wherein consisteth a spirituall life A third kind of death is after this life when as a man is cast into hell body and soule there euerlastingly to endure torments vnspeakable Now true it is Adam died not the first kinde of death which is the seperation of the body and soule the same day he did eate of the forbidden fruit as it was not meant hée should but he died the second kind of death which is a reiection out of Gods fauour wherin the happie life of man consisteth and that God denounced vnto Adam the second kind of death and not the first S. Ambrose prooueth out of the words of the text God saith not to Adam what day thou eatest of the trée of knowledge of good euill thou shalt die saith S. Ambrose but thou shalt die the death by saying thou shalt die the death hee importeth more then if hee had said thou shalt die For in saying thou shalt die The death he signifieth that he should die the death of all deathes the greatest death of all others euen reiected out of the fauour of God and that he died this kind of death the same day he tasted of the forbidden fruit I néede not stand to prooue sith the thing is manifest so that there is no contradiction in the Scripture in this point but the fault is in your miscōstruing it he died the same day he tasted of the forbidden fruit the second death and the same day also was his bodie made subiect to death which before by the fauour of God was immortall and this mortality of the body was the consequent of the second death To liue is to enioy those things which in

themselues are good pleasant Arist Eth. li. 9. c. 9. But Adam immediatly after his transgression lost those things which in themselues were good and pleasant therefore he died immediately after his transgression Which positiō of Aristotle fitly agréeth with our commō spéech When wée sée a man heauie and dumpish without any courage we say that hee hath no life in him and of men in misery we say such a life is no life Hée dyed therefore the same daye though hee liued in the body many years after If you like not Ambroses interpretation consider what the Scripture saith 2. Pet. 3.8 that a thowsand yeares are as one day with the Lord. But Adam dyed within the compasse of a thowsand yeares therefore hée died the same day a day being taken for a thowsand yeares with the Lord. Now say that Adam neuer died either in body or soule yet you cānot iustly say that there is any falshood in those words of the Scripture which you haue alleadged concerning the punishment of Adam for these words Thou shalt die the death the same day wherein thou shalt eate the forbidden fruit are not a prophesie what should come to passe but a commination annexed to a precept to deterre Adam from breaking the commandement Now you knowe that hee who hath authoritie to make a law and appoint punnishments for the breakers thereof reserueth alwaies a power vnto himself to mitigate those punnishmēts which it plesed him to appoint for the breakers of his law in mittigating whereof he offendeth neither the law nor equity The primary principal intent of good Princes in appointing gréeuous punishments for offenders of their lawes is especiallye to deferre and feare their subiects frō transgressing their comandements They intend not principallie their punishment in those comminations but especially vse them as means to kéep thē in obedience vnto their law wishing rather their obedience then their punishments so the punishments denounced in cōminations are not alwaies intended to be executed vnto the vtmost extremity But so farre forth as they may deferre subiects from breaking the lawes which in dutie they are bound to obserue But sée how Sathan ruleth your malitious heart and tongue if God should in rigor without mercie haue vtterlye destroyed Adam presently vpon his offence both body and soule Then would your clamorous mouth haue béene open to declaime against the rigor of Gods iudgements but now because he vseth mercie in his iudgements there is no truth in his woordes because he treatneth seuerely but dealeth mercifully refrayne your blasphemous tongue least you tast of his iudgmēts without mercy Concerning your second contradiction as you imagine that Kain was a housdweller and built and liued in a Citie and therefore that was not true which God said shold happen vnto him that he shold be a runnagate and a vagabound First the word in the originall which is translated a rūnagate doth as well signifie an vnconstant and variable minded man or a man of a troubled fearefull mind alwaies mistrusting and expecting some euill to happen vnto him and that Kaine was such a one the verie building of his Citie doth argue For before this sentence of God against the hainous sinne of Kaine Kaine nor any else euer fortified themselues with walles or Cities which was an argument that they neuer feared inuasion of men or beasts Secondly that Kaine built a Citie and dwelt in it is a weake argument that hee was no vagbo and for although Moses presently after the sentence of God against Kaine Sheweth where he built a Citie and dwell yet he setteth not down when he built this City Moses briefly setteth downe that which was done after many yeares it was vsual thē that men liued Eight or Nine hundred yeares Now it may be that Kain was a vagabound for the space of Fiue Hundred yeares and after builded this Citie and this is not my méere coniecture but Iosephus recordeth that Kaine wandred into many countries before he built this Citie Thirdlye these words Thou shalt be a vagabond is a iudicial sentence in which sentences alwaies what shall be done vnto the offender is not set downe necessarilye to bee executed but what his offence deserueth As we sée dayly in the execution of malefactors the extremity of the sentence of the Iudge is sieldome performed but in compassion mitigated Trau Well but yet you will not denye but that Kaine builded a Citie Stu. It cannot bee denyed for the plaine words of the text affirmeth it Trau If he did I pray tel me how many Citizens he had what Masons and Carpenters he had If you will beleeue the Scripture there were not then in all the world aboue Fiue or Sixe men Therefore for Kaine to build a Citie seemeth an absurd thing since then there were no people to inhabite it Stud. Hee that hath a desire rather to cauill with the Scripture then to vnderstand it shall for his vnreuerend vsage of it and his infidelity haue this punishment that hee shall neuer vnderstand the Scripture I beléeue the Scripture yet am I not bound to beléeue that there were in all the world but fiue or sixe persons when Kaine built his Citie for the Scripture saith not so neither in any probability was it so The Scripture indéede mentioneth no more but it followeth not thereon that then there were no more Moses onlie briefely nameth those of principall note but that there were then many more it is more thē probable Iosephus recordeth that Kayne built this Citie about his latter dayes as it should séeme by the vsuall time that men then liued when hée was about some seauē or eight hundred yeares of age Now in seauen or eight hundred yeares Kaynes children and his childrens children might very well grow to a very great number sufficient to inhabit a Citie Therefore if you consider the matter dulie you may know that it cannot séeme that Kayne should not build a Citie for want of people to inhabit it as you without probability gather Now concerning your third vntruth which you wold gather out of the Scripture in that God promiseth all manner of blessings spirituall and temporall to those that kéepe his commandements and contrariewise all manner of punishments against those that breake his lawes and yet the Scripture testifieth that they which were most godly suffered most affliction and they which were most wicked especially prospered and enioyed greatest happinesse here on earth as also daylie experience teacheth the same For answer whereof you are to consider that the promises of temporall blessings are promised cōditionally if they kéepe the law but none euer yet kept the lawe Therefore no man can in right chalenge them to be performed vnto them Secondly you are to consider that when the Lord promised the land of Canaan wealth health and worldlie prosperity the land of Canaan nor health wealth and prosperity is properly and principally to be vnderstoode and meant but figuratiuely vnder the

from his Farme but it then neuer mooued my conscience to thinke on it But when I had done it then as an vnholsome meate after a man hath eaten it it often riseth in the stomacke and vpbraydeth it so when I had done this fact often the remembrance of it did yrke me especially as oft as I came in sight of the Farmer or any of his So that I often then desired God for then I was in a staggering opinion sometimes doubting whether there was a God or no and sometimes fearing least there should be a God that wold punish me hartily to forgiue me my fault and diuers times then by fits hartily repented Now sit say that I did in this fact offend God and man I am now guiltlesse For in respect of God I am free from this sin because I haue repented it and at what time soeuer a sinner repenteth God forgiueth him his sinne In respect of men I offend not in possessing of the Farme For the Iudge rightly according to the forme of law proofes brought before him pronounced sentence on my side And therfore I iustly possesse it according to law This being so I am not bound either by lawe or conscience to make restitution sith in possessing it I offend now neither God nor man Stud. It is a strange thing to sée how you sooth your self in your owne sinnes and how far Sathan hath blinded you that you should not take the right meanes to saluation you detaine other mens goods and yet you doe offende neyther God nor man Not God because you haue repented for the sin Not man because you possesse it by right of law Why doe you thinke that any kinde of repentance is accepted of God but a true repentance or that we may possesse any thing with a good conscience gotten by the abuse of lawe as you haue gotten your Farme it is said that Iudas repented yet he was reiected of God He repented seriously without hypocrisie hee repented euen from the bottome of his heart Hee acknowledged his fault before the high Priests and Elders Mat. 27. He restored backe the mony ill gottē of his own accord but al this was in vaine For as God giueth vnto Nations Countries and Cities their set time space to repent which time if they let slippe without repentance though afterwards they break theis hearts with griefe yet is not their sorrow accepted So likewise he giueth to euery mā a set space to repent which if he neglect though hée be afterward grieued and after a sort as Iudas repent yet their griefe is no true repentance nor accepted of Neither can they trulie repent because it is a gift giuen to those 1. Sam. 2.25 who truly loue obey God which no wicked person doth Rom. 1.24 And albeit we may not by the rule of charity 2. Thess 2.11 iudge any particular man a reprobate or one that hath ouerpast the time of repētance as long as he hath breath in his body yet that there are many men who haue runne on so long in their wickednesse that God hath reiected them many yeares before the time of their death we may without breach of charity thinke as it is manifest by the words of our Sauiour Christ wéeping for Ierusalem Oh Luke 19.42 if thou haddest knowen at the least euen in this thy day those things which pertayned to thy peace but now are they hidde from thine eyes because thou knewest not the time of thy visitation This signified our Sauiour Christ in that Parable of the Figtrée Luc. 13.6 which only cumbred the ground in the vineyard and brought foorth no fruit and therefore should haue béene presently cast out but that the dresser of the vineyard obtayned thrée years space to try whether by manuring it it might be brought to bring foorth good fruit if not in that space it was to bée cast out When Esaw had for a small portion of meate sold his birthbright afterwards he could not inherite but was reiected and though hee sought it with teares Heb. 12.17 yet hee founde no place for his repentāce a bare griefe though it be from the bottome of the heart Mat. 3.8.9.10 is not a sufficient repentance but there must be also an amendment of life Luc. 13.3 And this is the cause why Daniell exhorted Nebuchadnezzar who by cruelty and oppression had spoyled many of the poore to breake off his sinnes by righteousnesse Dan. 4.24 and by mercy and liberality to the poore that by that meanes hee might make restitution of that hee had vnlawfully gotten And if you will sée the patterne of a true repentance consider the example of Zacheus who before his conuersion to Christ was infamous for wrongfull dealing But when he repented then to redéeme his faults committed against men he gaue halfe his goods to the poore and if hée had taken any thing from any mā by forged cauillation he would restore him foure-folde Luc. 19.8 For albeit we cānot by this means satisfie for our sinnes before God yet by restitution of vnlawfull gotten goods we may and ought to satisfie men And that we ought to doe this wée are expresly commanded so to doe in the sixt of Leuiticus Where it is said that if any man by robbery or violence or any way wrongfully detayne any thing from his neighbour he must restore the principall and adde the fift part vnto it vnto the partie defrauded And likewise this precept is repeated againe more plaine and more generall for all trespasses in the fift of Numbers This therfore is not a tricke of my precisenesse as you imagine but besides these plaine euident places of the Scripture the learnedst Diuines both ancient late Protestants Papists haue euer held this to be a true Doctrine And least you should imagine that I faine this here is S. Augustine I will read his owne words concerning this matter Enchirid. c. 70. 75. Cauendum est ne quisquam existimet infanda illa crimina qualia qui agunt regnum Dei non possidebunt quotidie perpetranda eleemosinis quotidie redimenda in melius quippe est vita mutanda per eleemosinas de peccatis praeteritis est propitiandus Deus non ad hoc emendus vt ea liceat semper committere Nemini enim de dit laxamentum peccandi quamuis miserendo deleat iam peccata facta si non negligatur congrua satisfactio And in the words following I remember he saith that many in his time were in that errour that they thought they might continue sinning so they daylie gaue almes Against whose errour he in that place purposely writeth Also in his Epistle to Macedonius he thus saith Si res aliena cum reddi possit non redditur non agitur poenitentia sed fingitur nisi restituatur ablatū non remittitur peccatum So that by his opinion except restitution he made of vnlawful goods if they may