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	part_n	sin_n	5,392	5	4.9129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68415	A sermon preached at Cern, in the county of Dorset, the 18 day of September 1623 at the visitation of the right reuerend father in God, the Lord Bishop of Bristoll by Robert Lougher pastor of Mapowder.	Lougher, Robert.	1624 (1624)	STC 16828.5; ESTC S103251	21,198	40

taken for the nature of the Godhead or for God generally as in the 4. Ioh. 4.24 of Iohn God is a Spirit Sometimes for the third person in the Godhead specially so in the 1. Ioh. 5. There are three which beare record in heauen 1. Ioh. 5.7 the Father the Word and the holy Spirit Sometimes the good Angels are called spirits as in the first of the Hebrewes Hee made the spirits his Messengers Sometimes the euill angels are called spirits Heb. 1.7 as in the 10. of Luke Luk. 10.20 In this reioyce not that the spirits that is that the diuels are subdued vnto you but rather reioyce because your names are written in heauen Sometimes againe it is taken for the winde So in the 3. of Ioh. Spiritus vbi vult spirat The winde bloweth where it listeth Ioh. 3.8 Sometime it is taken for a vehement zeale and violent motion of the minde either to good or euill Luk. 9.55 So in the 9. of Luke Nescitis cuius spiritus estis You know not of what spirit you are Sometime it may be taken for breath as the signe of the soule or life as in the 2. of Iames the last verse As the body without the spirit is dead Iam. 2.26 so faith without workes is dead also Where by spirit I doe not thinke to be properly vnderstood the soule as the Rhemists would haue it in their annotations on that chapter for then workes must animate and giue life to faith as the soule doth to the body whereas S. Austin teacheth that Opera sunt ex fide non ex operibus fides That workes are of faith and not faith of workes So then as breath is not the life of the body but a signe of the soule which is the life of the body so charity is not the forme of faith good workes are not the life of faith but they are a signe of that confidence and trust in God which is forme and which is the life of faith As therefore that body which is without spirit that is without breth is knowne to be but a dead body So that faith which is without good workes is knowne to be but a dead faith Sometime indeede it is taken for the soule of man as in the seauenth of the Acts. Domine suscipe spiritum meum Act. 7.59 So Saint Steuen Lord receiue my spirit that is my soule And so our Sauiour Christ in the 23. of Luk. Pater in manus tuas commendo spiritum meum Father into thy hands I commend my spirit that is my soule Luk. 23.46 Contrarie to that error of Apollinaris who held that Christ had a true body but had no soule but in steed of the soule stood the diuinitie which is plainly confuted by that of our Sauiour in another place where he saith Mark 14.34 My soule is very heauie euen vnto the death And againe Christ was made man like vnto vs in all things sinne only excepted and therefore needs must haue a soule which is the chiefe and principall part of man Sometimes againe it is taken for the mind of man Pro animo quo sapimus pro mente qua diuina contemplamur And this is said to be the noblest part of the soule Whereof the Apostle in the first of the Thess 5. I pray God that your spirit and soule 1. Thess 5.23 and body may be kept blamelesse and in the 1. Cor. 2. What man knoweth the things of man saue the spirit of man 1. Cor. 2. ●● that is the minde of man which is in him Finally it may be taken sometime for the will of man or rather for a mixt power in the minde and will of man and so vnder the leaue of better iudgement I take it to be vsed here in my text Now let vs see in the next place who stirred vp this spirit this Mixtam potestatem in mente voluntate humana And that was God The Lord stirred vp the spirit Here must I of necessitie passe by a a maine point of controuersie touching mans will for I haue farre to goe and but a little time to spend and I would not willingly forget that saying of S. Hierome Quâm auditoris animus plus quàm valet tenditur mentis corda rumpitur When the eares of auditors are once strained beyond their accustomed compasse the strings of their attention are ready to burst asunder Briefely then to the purpose and no more The Lord stirred vp the spirit Here the Prophet setteth downe God to be the author of the godly motions of their minds and of the good inclination of their wils that they might not attribute any thing to their owne strength or powerfulnesse And as the Prophet preached not of his owne head and by his owne authoritie but by the instinct of Gods holy Spirit as the Lord his God had sent him So the Spirit of the same Lord stirred vp the minds and wils of Prince Priest and people first to here Gods messenger secondly to learne his will thirdly to feare him and fourthly to doe what he required at their hands The Prophet faithfully deliuered the word of the Lord as you may see in the 12. verse But to shew that Paul May plant and Apollos may water and that neither he that planteth is any thing nor he that watereth but God that giueth the increase It is here said That the Lord stirred vp the spirit Whence we learne so oft as we doe any thing that good is not to attribute that arrogantly to our selues which properly belongs to God seeing no man is fit for Gods worke but whom God stirreth vp transforming his minde informing his vnderstanding reforming his will conforming his affections and forming or rather creating in him a cleane heart and renewing a right spirit within him And thus is man changed into the image of God from from glory to glory by the spirit of the Lord whose workemanship he is 2. Cor. 3.18 created in Christ Iesus vnto good workes Eph. 2.10 which God hath ordained that he should walke in them The Apostle teacheth in the 2. of the Cor. and the 3. that of selues as of our selues we are not able to thinke a good thought 2. Cor. 3.5 much lesse saith S. Aug. are we able to desire to will and doe a good worke but all our sufficiency saith th'apostle is of God who worketh in vs Et velle operari Phil. 2.13 both the will and the deed euen of his good pleasure So that without Gods operation first to make vs willing and cooperation afterwards when we are willing we are neither able nor willing to doe any thing that good is No euery good giuing and euery perfect gift is from aboue Iam. 1.17 and commeth downe from the Father of lights who as at the first with his preuenting grace doth worke this in vs to be willing so afterwards with his subsequent grace he doth accompanie vs cooperate and

worke with vs that we will not in vaine according to S. Austin In short then As the eccho answereth not vnlesse first there be a voice or a sound as it were infused into it So Zerubabel the Prince Iehoshua the hie Priest and the remnant of the people could not answer in the language of true obedience vnto God vntill first the voice of the Lord did sound in their eares and his holy Spirit was infused into their hearts whereby they might say Paratum est cor nostrum Deus paratum est cor nostrum Our hearts are ready ô God our hearts are ready and so are our hands for the building of thy house And the Lord stirred vp excitauit The word in the originall signifieth to awake out of sleepe according to S. Hierom And so he translates it thus suscitauit Dominus spiritum And the Lord awaked the spirit Which me thinkes is a notable metaphor or borrowed phrase of speech setting forth the nature of sinne vnto vs. For sinne is indeede a sleepe of the soule hauing no feare nor feeling of God so long as a man lyes secure and carelesse in it And this is a phrase much vsed by the Apostle Saint Paul as you may see throughout his Epistles As in the 13. of the Rom. It is now time to awake from sleepe Rom. 13.11 and in the 1. of the Thess 5. Let vs not sleepe as other doe 1. Thess 5.6 but let vs watch and be sober And in the 1. Cor. 15. Awake to liue righteously and sin not 1. Cor. 15.34 and in the 5. of the Ephes Awake thou that sleepest and stand vp from the dead Ephes 5.14 and Christ shall giue thee light c. Thou hast a name that thou liuest saith the Lord to the Church of Sardis in the 3. of the Reuel 1. verse but indeed thou art dead Now as if this death in sinne were a sleepe he saith in the 2. verse be awaked and if thou wilt not awake I will come on thee as a theefe c. God in his holy word by corporall things vseth to declare vnto vs the nature of things spirituall both good and bad As we when our bodies lye sleeping in our beds which is the very image of our graue can neither see here feele taste smell mooue out of the place nor take any pleasure in any one creature of God vntill we be awaked So when we lye sleeping in sinne we can neither see the Maiestie of God with the eye of our faith nor feele his mercies offered vnto vs in his Sonne Christ nor can taste at all how sweet our Lord and Sauiour is our eares are stopt from hearing good counsell we perceiue nothing at all of Gods goodnesse toward vs his word is vnsauorie vnto vs neither be once stirred vp to any one good worke of pietie toward God nor to any one good worke of charitie toward men So that as the Shunamite sonne lay dead starke dead vntill the Prophet Elisha came and stretched himselfe vpon him laying his mouth vpon his mouth and his eyes vpon his eyes 2. King 4.34 and his hands vpon his hands vntill his flesh waxed warme and he opened his eyes and saw saith the text In like manner albeit we haue a name that we liue yet are we dead starke dead in trespasses and sinnes vntill God by his Prophet vntill God by the preaching of his sacred word together especially by the powerfull op●ration of the H. Ghost do touch as it were our eyes and our eares and our mouthes our hands and our hearts and that the spirituall warmth of a new life be wrought in vs being baptized with the holy Ghost and with fire burning vp all carnall affections and kindling our hearts with faith hope charitie and such like spirituall graces As that Lacedemonian then when he could not set a dead man to stand vpright vpon his feet said Oportet aliquid intus esse there must be somewhat within meaning a life or a soule to quicken him So we can not be set to stand vpright before God as true conuerts as penitent and repentant persons vnlesse there be aliquid intus somewhat within euen the spirit of truth working together with the word of truth to quicken and support vs. The meanes to awake men out of this sleepe of sinne are many and diuers but the ordinarie and speciall meanes which God vseth is the preaching of his word which he will haue to be sounded as a trumpet in the eares of his people according to that in the 58. of Esay Cry aloud as you vse to a man that lies in a dead sleepe Cry aloud spare not life vp thy voice like a trumpet Esay 581. shew my people their transgressions and the house of Iacob their sinnes Dauid was a good king and said to be a man after Gods owne heart yet he was apt to fall into the sleepe and slumber of sinne adultery and murther and therein lay securely sleeping for the space of a yeere vntill the Prophet Nathan came and sounded the trumpet of Gods word in his eares then he awaked and cryed out peccaui Against thee oh Lord haue I sinned 2. Sam. 12.13 c. as it is in the 51. Psalme which he composed vpon the same occasion Ezekiah was a good and a religious king yet was he apt to fall into the sleepe of sinne euen pride and vaine-glory and therein lay securely sleeping vntill the Prophet Esay came and sounded the trumpet of Gods word in his eare then he began to awake and he had no sooner cast downe his eyes vpon his black feete but presently he began to let fall his proud peacocke plumes 2. King 20 15 16. c. as you may reade in the 2. Kings 20. chapt Ioas was a good king so long as his vncle Iehoida the hie Priest ●iued and sounded the trumpet of Gods word in his eares but as soone as Iehoida dyed and the trumpet of Gods word lay still Ioas began to slumber nap yea and fell fast asleepe 2. Chron. 24.17 aufinem cap. He fell into a grosse sinne of foule idolatry and therein was murthered by his owne seruants as you may reade in the 2. of Chron. the 24. chapt Now to come home vnto my text The Iewes here after their returne from Babylon fell into a deepe and a heauie sleepe of securitie and carelesnes forgetting God and his house where he would be worshipped But the Prophet Haggai had no sooner sounded the trumpet of Gods word in their eares but they awaked and presently came and did the worke in the house of the Lord of hosts their God Here if you marke it not only the meaner sort the remnant of the people fell asleepe but Zerubbabel the Prince and Iehoshua the hie Priest were heauie headed too and had neede to be awaked as well as the rest Whence we may obserue that there is not the wisest man nor the greatest