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	see_v	soul_n	14,522	5	5.2397	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07496	The sinne vnto death. Or an ample discouery of that fearefull sinne, the sinne against the holy Ghost together with the signes, degrees and preservatiues thereof. In a sermon preached at Pauls Crosse. August 26. 1621. By Tho: Bedford ...	Bedford, Thomas, d. 1653.	1621 (1621)	STC 1788; ESTC S101417	81,812	112

is this our sinne in man because it is an Apostasie from the Gospell Secondly as against the Gospell so against the Spirit which worketh grace by the Gospell The Schoolemen said not nothing inascribing Power to the Father Knowledge to the Sonne and Grace to the holy Ghost Against the Father men sinne of infirmitie against the Sonne of Ignorance and these two are remissible But against the holy Ghost men sinne of malice and this is irremissible But I would rather haue said thus That in regard these men sinne against the spirit id est the proper effect and worke of the spirit in them their sinne must needs be irremissible because there is not another person in the Trinitie whereby they might receiue grace and arise to Repentance For God the Father bestowed Innocencie and righteousnesse vpon the creature at the first by which he might liue This being lost God the sonne came to repaire it and to restore vs to our former estate and he indeed paid the price of our redemption But man being in the state of nature could haue no benefit by it Then came the holy Ghost and regenerated and quickened man and taught him what Christ had done for him what is the vertue of his death and passion yea the spirit also applieth the bloud of Christ and by it washeth and purifieth the heart of man and so sanctifieth both body and soule Hitherto you see how still as man profiteth not by the former grace there is yet another person in the Trinitie who by a second worke can make the first effectuall But now when it is come to this that the worke of the spirit is resistell and impugned so that these three persons haue giuen him over there is none other meanes for him to recover For to whom should hee goe when these forsake him Where may he finde a Physitian if these conclude his wound is incurable Where are you all you grand Imposters of the world You strict defenders of the Intercession of Saints and Angels Now come forth and helpe Here here is place for the Indulgences of your Popes the merits of your Saints the intercession of your Angels Here is a man forsaken of God out of all hope of heauen can you now cure him If there be any Deity in your Saints any Divinitie in your Angels any hope any helpe any merit any mercy any vertue any power now let them shew it Let them recouer this forlorne man out of the gulfe of hell restore him to his former estate of grace reforme his will cure his affections renew his minde create a right spirit within him in a word vendicate him from everlasting perdition and destruction Oh! miserable comforters are you all here where there is need of helpe you doe forsake there where there is no need you promise it largely No no this mans estate is wretched though not lamentable miserable though not pittifull He hath forsaken God refused heaven to hell he must there to be tormented so long as God shall liue for ever for ever Thus much for the Reasons drawne from the Obiect The nature also of this sinne is such that it refuseth repugneth all pardon as which doth indeede 1. wittingly 2. wilfully 3. malitlously 4. totally fall from the profession of godlinesse God hauing created man ordained in his soule two principall faculties to be the guides of his life the conducters of his actions viz. the Vnderstanding and the Will The vnderstanding he furnisht with knowledge of the will of his creator in heauenly things This knowledge being lost in Adam was repaired againe by Christ who is the light that lighteth euery one that commeth into the world by the light of nature and the Sonne of Righteousnesse shining in our hearts by the light of grace by whose spirit we are ledde into all truth and thereby are inlightened in the vnderstanding to discerne both good and evill This is the grace which of God we haue receiued and receiued to this end questionlesse that the abundance of knowledge should worke effectually in vs in turning vs from all iniquity and should teach vs to deny all vngodlinesse worldly lusts Wherefore if wee doe wittingly put out this light extinguish this knowledge quench the spirit and hauing the key of knowledge doe yet shut vp heauen gate against our selues if we know our Masters will and doe it not if we know the l●ght and therefore hate it see the plague and runne into it What remedie can there be What hope of pardon or of remission Had we not seene we had had no sinne but now that wee see our sinne remaineth It had bin better not to haue knowne the way of righteousnesse then after knowledge to turne from the holy Commandement Better saith Peter id est lesse punishable by farre Affected ignorance is very lyable to the curse of God but witting reiection of knowledge once receiued is abhominable If we sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the knowledge and acknowledging of the truth there remaineth no more sacrifice for sinne As they are destitute of pardon because wittingly they sinne so also because wilfully The will of man the other principall facultie in mans soule was endued with freedome that so it might freely worke and following the direction and guidance of the vnderstanding might apply it selfe to embrace and choose the good and to eschew and refuse the evill The strength of this indeed was overthrowne by Adams fall but it being much renewed by Christ serveth to the same end still Wherefore when men doe wilfully and of set purpose turne aside and sinne not of infirmitie but of peevishnesse who can helpe them If the Patient bee willing to be cured the Phisitian may by his skill doe much But if he be froward perverse wilfull obstinate and will not be healed there may be balme in Gilead and Physitians there but yet the wound will not bee recouered Who can cure him that refuseth to be cured Certainely the Physitians that enterprise this must returne the complaint of the Prophet We would haue cured Babell and shee would not be cured forsake her c. for her iudgement is come vp to heaven and is lifted vp to the clouds It is worth the noting that in the Law there was no Sanctuary for wilfull murtherers Neither in the Gosspell is there any pardon for wilfull Apostataes It is the word of the Lord and it will be found true If yee walke stubbornely against me I will walke stubbornely against you And that of the Psalmist With the froward thou wil● deale frowardly You haue seene a stubborne sonne and a severe father as it were striving for the victory The father scourgeth him for his fault the sonne he striveth strugleth roareth sobbeth snubbeth and ready he is to burst for anger The father then groweth angry and to him againe and layeth on sorer fiercer yet will not the varlet yeeld stubborne still stomackfull

as the proper Object of this sinne Resp Indeed this is a materiall poynt for except we find him fayling in this we shall doe him wrong We must therefore obserue that the knowledge of the Messiah was then contained in types and shadowes and he then that did renounce and oppugne the certaine and vndoubted type of Christ did also oppose Christ himselfe Euen as he that receiueth the Sacrament vnworthily is guiltie of the body and bloud of the Lord Iesus Now it is euident that a Dauid was a type of Christ and his kingdome a type of the kingdome of Christ. And the outward saluatio which the people did receiue from Dauid was a type of the spirituall saluation performed by the Messiah Yea all the hope of deliuerance was to be expected according to the Lords ordinance from that family Yea which is more the faithfull also did know so much Lam. 4. 20. Moreouer it is worth the noting that after the anoynting of Dauid Saul of himselfe did obtaine no notable victory but eyther Dauid was the principall as in the battell with Goliah or the sole Agent as when he was Sauls Captaine Yea once in the time of his troubles he saued Keilah and chased the Philistims For else Saul fought no battell till the last which he lost Indeed it is mentioned that Saul went against the Philistims at what time he was vpon the poynt to take Dauid but there is no mention made of Sauls preuailing against them Further it may seeme that by a common fame and speech of the people Dauid was accounted the King from whom the Philistims had heard it and thereupon reported to Achish is not this Dauid the King of the Land And certainely it is not vnlikely but that the best men did depend vpon him as their King and therefore when Keilah is in danger they come to him not to Saul Neither was this vnknowne to Saul who by his owne confession knew that Dauid should be King and that the kingdome of Israell should be established in his hand yea he prophecieth of his preuailing and prosperous affaires and therefore exacteth an oath of Dauid that he would not destroy his seed after him nor abolish his name out of his fathers house So that all this being laid together it is manifest I hope that Saul cannot wash his hands of this crime nor proue himselfe innocent in this fact but must suffer himselfe to bee ranked with Iudas Iulian and other wretched Apostata's The blessed Apostle St. Iames speaking of them who to the naked and destitute of dayly foode doe say Depart in peace and worme your selues and fill your bellies and yet giue them not those things that are needefull to the body censureth the coldnesse of their charity thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What heleth it what doth it profit And not vndeseruedly for what end is there of Gods counsell if there be no ability of performance This censure of the Apostle might perhaps bee applied to this mine admonition to take heede of Apostasie as if I did exhort men to warme themselues and fill their bellies and yet giue them not those things that are needefull to the body id est to practise those things which may preserue men from this Recidiuation and yet prescribe no meanes set downe no preseruatiues Wherfore to satisfie the hungry and thirsty soule in some measure euen in this point I now come to the preseruatiues which being practised are effectuall to preuent this consumption this disease incurable For how soeuer this sinne be of that deadly nature that like to some violent poyson it being once receiued there is no remedy no helpe against death Yet there is a Mithridatum an Antidote a Preseruatiue which if it carefully be obserued and practised will preserue as that the body so this the soule from being infected with this deadly venome The ingredients that serue for this Mithridatum are many and to be gathered out of diuerse gardens But I will content my selfe only with the Garden of the sacred Scripture which is sufficient and contayneth in it many seuerall graue exhortations like salutiferous hearbs purposely intended by the holy Ghost for this confection First Remember Lots wife the words of our Sauiour to his Apostles exhorting to perseuerance the only vertue contrary this our vice vsing thereto the example of a woman who hauing as it were put her hand to the Plough looked back and so became vnfit for the kingdome of God hauing escaped from the filthinesse of Sodom and now trauelling towards Zoar a place of safety looked back and became a pillar of Salt and her example hung vpon records for a perpetuall warning to all shrinkers throughout all generations Lots wife is memorable First in her sinne shee looked back no doubt saith Caluin being tickled with some euill desire and affection she did not leaue Sodome willingly Secondly In her strange and wonderfull transformation presently suddenly was she turned into a pillar of Salt In respect of both these remember Lots wife A great sinne Recidiuation Apostasie A great punishment present vengeance Remember the sinne to shun it Remember the punishment to feare it Our Sauiour setteth forth the punishment of such as looke back viz. They are vnfit for the kingdome of God St. Paul something more roundly It is a fearefull thing to fall into the hands of the liuing God For that ground which hauing drunke in the rayne that falleth vpon it beareth nothing but Bryars and Thornes is reiected and is nigh vnto cursing whose end is to be burned Heb. 6. 8. Secondly Grieue not the holy spirit of God c. as did the Israelites in the Wildernesse fourtie yeeres least the Lord sweare against you also in his wrath that you shall not enter into his rest First The spirit of God is the seale of our Redemption therefore grieue him not neyther by neglecting assurance when thou mayst haue it To day if ye will heare harden not your hearts to day while it is called to day heare his voice nor in wilfull doubting of that assurance recorded in the word This spirit which is the seale of our Redemption is the spirit of God therefore grieue him not Of God our Creator whose glory we are to set forth Of God our Redeemer who hath enlarged our feete out of the snares of Satan Of God the Iudge and auenger of all those who shall vexe his spirit Thirdly The spirit of God is an holy spirit Holy in his essence Holy in his operation therefore grieue him not neyther by neglecting the duties of holinesse in hearing the word For what knowest thou O man whether euer thou shalt heare it more And perhaps thou mightst at that time haue hard that that might haue done thee good for euer Not by resisting or at lest not listening to the good motions which the spirit doth put into thine heart much lesse by wilfull falling into any sin O