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	resurrection_n	sin_n	7,555	5	4.9414	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19499	A mirrour of mercie or The prodigals conuersion briefely, and learnedly expounded, and full of comfortable consolations for all penitent sinners. By William Cooper, minister of Gods word, and B. of Galloway.	Cowper, William, 1568-1619.	1615 (1615)	STC 5928; ESTC S119161	51,916	283

fructum esse stultae sanitatis That sinne is the fruit of vnhappy health and that holy sicknes is to be preferred vnto it the same is to be thought of all other crosses being sanctified to our vse Vers. 18. I will rise and goe to my Father and I will say These being his motiues now followeth his resolution wherein first wee see that true repentauce is a rising we fall by sinne we rise by repentance in the godly there is a death and a resurrection and an ascention euen while they liue in the body by the first death sinne dies in them By the first resurrection they arise from their sinnes by the first ascention they go vp after their Lord though they walke vpon earth They haue their conuersation in heauen and their affections are set on these things which are aboue at the right hand of God Blessed is he that hath part in the first resurrection for vpon him the second death shal haue no power If the soule while it is in the body rise not out of the graue of sinne sure it is the body shall neuer rise out of the earth but to shame and confusion Awake therefore thou that sleepest and stand vp from the dead and Christ shall giue thee light But we must know that this rising of a sinner from his sinnes is not a worke that can be wrought by the power of nature the second resurrection will bee wroght by the mighty power of God and much more the first Si stare perse non potuit humana natura adhuc integra multo minus per se resurgere potestiam corrupta Euery man by nature is a vessell replenished loadned heauy with sinne not vnlike that Ephah wherein wickednesse was couered and prest downe with a talent of lead how shall he thē rise if grace come not from aboue to remoue the talent he cannot so much as lift vp the head no more then that man diseased of the Palsey till the Sauiour come and giue the command and with the command grace Arise and walke Lazarus was dead but foure daies he stunke already but should haue lien still till hee had rotted if Iesus had not stood ouer his graue and called vpon him and no better is it with vs we are dead in sinne till the Lord quicken vs. Vtinam ad hoc monumentum meum digneris accedere domine Iesu voca me de monumento huius corporis si illachrymaueris prome saluus ero It was the desire of Ambrose alluding to Lazarus his resurrection shold be ours also Oh Lord Iesus that thou wouldest draw neere this sepulchre of mine that thou wouldest raise me out of the graue of this body and command me to come out that my cogitations and affections he not inclosed in darkenesse but I may see thy light and being set at liberty may walke after thee And goe to my father He sinned by going from his father when he repents he returnes to his father againe this repentance hath a course plaine contrary to that which men kept while they walked in their sinnes So Chrysostome alluding to the doings of wise men who went home an other way then the way they came to the field obserues it in al penitent men they come home to the Lord an other way then they went from him Hast thou gone from the Lord by the way of anger or hatred returne againe by the way of meekenesse and loue Hast thou sinned by intemperance amend by abstinence Wentst thou astray by the way of concupiscence returne by continence Hast thou sinned by couetousnesse taking from thy neighbour what thou shouldest not make restitution with Zaccheus This is that effect of repentance which Saint Paul calleth reuenge When a man grieued in himselfe for that hee hath grieued the Lord resolues to bee reuenged on his sins by following a course plaine contrary vnto them Againe we see here goe a sinner where he will he can neuer find rest and contentment till he come home to God his heauenly Father Seeke it as thou wilt in the creature thou shalt neuer find it God made all his creatures for man but man he made for himselfe and he is content all that is his bee thine prouiding thou wilt be his All things are yours things present and things to come and yee are Christs and Christ is Gods God calleth vppon vs to come to himselfe My Son giue me thine heart Come vnto me I will refresh you And euery creature in their kinde sends man backe vnto the Lord this is their voice Why wander yee in vanity Why follow ye after lies for your sinnes we our selues are subiect to vanity seeke not your good in vs seeke it in him that made vs by your restitution to his fauour Wee looke for deliuerance from this bondage of corruption in to the glorious liberty of the Sonnes of God By your going a whoring after vs yee may increase bondage and ours also but cannot procure to your selfe wished contentment All that euer tasted the pleasure of the creature before vs witnesse the same vnto vs. But alas so foolish is man that hee dreames of a possibilitie to finde contentment for himselfe wher neuer one could find it before him he regards not the testimony of others hee will not be taught of any till experience the the Schoolemaster of fooles teach him and then though hee were ten times more wise and wealthie then euer Salomon was and would lay downe his head and his heart to seeke desired comfort in the creature yet shall hee be forced to acknowledge that All the labour vnder the Sunne is but vanity and vexation of Spirit there is a short abridgement of our life Man commeth into vanity and goeth into darkenesse it is no better if we doe no more but follow the course of nature let vs therefore go aboue the Sunne seeke rest ioy and contentment in our God in whom onely it is to bee found And I will say When hee was in the way of his sinnes he went from one sin to another till hee came ad profunaum to the deepth of sinne Now when hee comes to the way of repentance repentance yee see from one grace hee proceeds and steppes forward to an other for both vertues and vices haue their owne fellowship Vices are linked together like the links of a chaine any one of them preuailing ouer a miserable man deliuers him to another Ope vicaria fugitiuum seruum vitia ret nent Thus is hee carried as a capt●ue from hand to hand in that cursed fellowship till hee come to their common master the prince of darkenesse Vertues also and graces haue their owne society and a man comming in amongst them is sent from one of them to an other till he be deliuered into the hands of their Lord and master Iesus Christ for no vertue nor vice

vs eat and be merry Vers. 24. For this my sonne was dead and is aliue againe and hee was lost but he is found and they beegan to be meery My helpe is in the name of the Lord. THis Parable may properlie bee called A mirrour of Mercy for in it the Lord laieth opē vnto vs the bowels of his fatherly loue and compassion toward penitent sinners hee proclaimed once by word his name to Moses The Lord strong mercifull and gracious slow to anger aboundant in mercy and truth reseruing mercy for thousands forgiuing iniquity transgressions and sins By many proofes sensiue hath hee declared it heere most clearly he shadowes it Setting downe to vs one a most miserable sinner worthy to bee condemned yet vpon his repentance gratiously pardoned for an example of the like mercy to bee shewed vnto all who after this manner repenting of their sins shall returne vnto the Lord their God To this purpose hath our Sauior deliliuered before two Parables One of the wandring sheepe an other of the lost peece of mony and now hee adioynes the third of the Prodigall child It is not without great cause that our Sauior takes such paines to confirme vs in this point For it is a difficill thing yea a supernaturall worke to perswade a guilty sinner of Gods mercy the reason is because the law which threatens a curse against the transgressors of her commandements is naturally written in euery mans heart and the sentence of death due to sinne by capital letters is grauen in the conscience so that it is true of all sinners which the Apostle speaketh of one sort that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as haue within themselues against themselues pronounced a ditty of damnation and euery man may feele in himselfe a conscience armed not vn like that Cherubin with a sword of wrath shaking against him and telling him that his sinne hath made him vnworthy to enter in the paradise of God Whereof it comes to passe that miserable man abiding vnder the bondage of sinful nature perisheth in one of these two fearfull sickenesses of the soule atheisme or desperation The first is a most dangerous and deadly disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opens a dore to all kind of impiety for what wickednesse will not that man commit who beeing blinded by the deceit of sinne is brought to thinke there is no God nor iudgement to come But against this dangerous and deuouring poison the Lord hath prouided most effectuall Antidots for besides the works and the word of God w ch cry out that there is a God hee preserueth euen in the most corrupt conscience such a light as forces the deepest contemner to feare that same God-head which he denies and so proues it true in all Atheists which Cicero spake of one Metrodorus Nec quenqnam vidi qui magis ea timeret quae timenda esse negaret I neuer saw any more feared for which he said was not to be feared at all And thus the Atheist being wakened out of the sound sleep of Atheisme and brought to some sense and feare of a Diuinitie is incontiuent sore oppressed with the other euill of desperation for the first thing that a guilty soule apprehends in God is iudgement and wrath the conscience sending out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accusing cogitatiōs which conclude within thē against themselues a condemnatory sentence and in this hee that hath escaped the first shall not faile to perish if ● doore of mercy be not opened vnto him And heere againe many are deceiued by presumption who thinke the way of mercy plaine easie well enough known and that they are sure they haue it But alas they flatter themselues with a conceit of it who had neuer the certainty of it All haue no faith who speake of it Many are called few are chosen The kingdome of heauen suffers violence If Adam after one transgression ran away from the Lord afraid at his voice and presēce in whō he delighted before what maruel his sinful children guilty of so many transgressions like perturbed and confounded men fearing his iudgements runne from him and fall into the gulfe of despaire And if Ioseph and Mary hauing lost the cōpany of Christ but for one day not regarding him as they should were three daies in seeking before they could finde him againe shal men who so long a time liued strangers from the life of God bee so foolish as to thinke it requires no paines no labour to seeke him to finde and to bee reconciled with him But if they can get onely in their ending day one word to cry for mercy they are sure to obtaine it Let vs not be so farre deceiued it is no wisdome to hazard so great a matter as is our eternall saluation vpon so small an aduenture To cure therefore these great euils specially the last two of desperation and presumption by many waies doth the Lord draw vs to an experience and sense of his mercy and then to a conscience of our dutie towards him for where before the Cherubin an Angell was set at the entry of Paradise with a shaking sword to hold out man wee haue now the Christ the Lord of Angels with the keies of Dauids house to open Paradise vnto vs and as conscience within vs cries condemnation to vs for sinne so the spirit of adoption sent into our hearts from the Father cries with a stronger voice absolution from sinne No condemnation to thē which are in Christ. And against the terrour of the Law and curses thereof wee haue the grace of the Gospell full of sweet b●essings both promised and practised toward penitent sinners And for this one purpose it is that our Sauiour here triples the Parable to make vp vnto vs the stronger preseruatiue against our naturall disease of distrust and desperation For so as Ioseph spake to Pbaroah of his doubled visiō The dreme is doubled to Pharao the secōd time because the thing is established by God God hastes to performe it May we also speake of this tripled parable Iesus hath done it to shew the heires of promise the stability of his Counsell for it is a decree established with God to shew mercie to the penitent and he will hasten to performe it Now as it is a great worke to make the soule guilty of sinne conceiue any sense of of mercy so the soule once hauing conceiued it is easily moued through the sense of mercy to return vnto the Lord as we may see in this example Many are the arguments whereby wee are mooued to repentance but among thē all none goes so neere the hearts of his kindly children to pricke them with a godly sorrow for their sins as the sense of Gods mercie when they consider how good the Lord was vnto them before they sinned Haue I