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	soul_n	think_v	6,986	5	4.7772	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51573	A sermon preached at St. Pauls by Henry Maisterson ...	Maisterson, Henry, d. 1671.	1641 (1641)	Wing M304; ESTC R10882	18,210	30

and purged by faith which reflexed act because it necessarily presupposeth integrity of conscience for a man cannot know that his conscience is pure unlesse it be so therefore this is not essentiall to integrity but to peace of conscience And so I proceed to the second kind of good conscience which is a peaceable conscience A peaceable conscience includeth all that I have said of an upright conscience and superaddeth something more For though every peaceable conscience be an upright conscience yet every upright conscience is not alwayes able to speak peace That which it superaddeth is a power to reflect upon it self and to testifie that it is upright and purged with the bloud of Christ For as a man may be alive and not know that he is alive as a child in his mothers wombe or a man in some distemper so it is possible that a man may have faith and a good conscience and yet either through his own weaknesse or some other extraordinary distemper or temptation not know for the present that his conscience is good But when he is confidently perswaded upon good ground that all his sinnes are pardoned and that his person is justified and at peace with God then he hath not onely uprightnesse but peace of conscience And so I have done with the second thing I was to treat of the nature of good conscience in generall the kinds of it I passe unto the third And that is what kind of good conscience S. t Paul meaneth when he saith We trust we have a good conscience First His words are not to be understood of a conscience Legally good or at the barre of Justice For it implieth a contradiction that any sonne of fallen Adam should have such a conscience for then he should be fallen and not fallen faln because a son of fallen Adam not fallen because his conscience were legally good For this is the sentence of the law Cursed is every one that abideth not in all things that are written in the book of the law to do them it must therefore be understood of a conscience Evangelically good or at the barre of mercy Secondly An upright conscience must be understood and not a peaceable one For though without doubt St Paul had a peaceable conscience and these very words do imply as much because he was perswaded upon good ground that his conscience was good yet that goodnesse which is the object of his trust is goodnesse of integrity not of tranquillity because his trust is built upon this groūd that he was willing in all things to live honestly which necessarily inferreth integritie but not tranquillitie of conscience because a man may desire in all things to live honestly and yet sometime for the present not have peace of conscience Thus you see the meaning of the proposition St Paul had an upright conscience This I might demonstrate à priori from the causes of integritie as 1. The Spirit of God the chief authour thereof which was not wanting to St Paul 2. The word of God the externall instrument which St Paul was not ignorant of 3. Faith resting upon the promises of that word the internall instrument thereof wherewith he did abound I might likewise prove it à posteriori and shew you that St Pauls whole life after his conversion which lasted from the year of our Saviours passion till the fourth year before the destruction of Jerusalem in all about thirty seven years was nothing else but a continuall exercise of an upright conscience And here I might shew you what he did for conscience sake how he travelled to preach the word of God in Arabia in Galatia and phrygia in Syria Asia and Italy in France Spain and other countries and that in the mean time whereas he might as good reason he might waiting on the altar have been partaker with the altar he notwithstanding laboured working with his hands that he might not be burdensome to any 1. Cor. 4. He wronged no man corrupted no man defrauded no man 2. Cor. 7. 'T is not his own testimony of himself but the testimony of the spirit of truth by him and of him I might here shew likewise what he suffered for conscience sake of the Jews five times he received fourty stripes save one thrice he was beaten with rods once stoned he was stock'd at Philippi after again apprehended at Jerusalem kept prisoner two years at Caesarea from thence sent bound to Rome where he was put to death by Nero that sanguisuga that cruell and blood-thirstie tyrant But that time which is remaining bids me make haste First then it followeth from this proposition That every man is bound to get integrity of conscience For what St Paul saith here of himself is not proper to him but common to all believers And therefore if St. Paul not as St Paul but as a believer have an upright conscience it followeth secundùm id generis quod est in specie That every true believer hath an upright conscience and that every man is bound to get one Here likewise vanisheth like the morning dew before the sun the opinion of those that are so farre from goodnesse themselves that they think there is no such thing in rerum natura in the wide world as good conscience that the state of regeneration is but precisenesse that true holinesse is but an idea or an ens rationis a Plato's common-wealth or a mere phansie created in the heads of some fond and scrupulous men That think with the Thnetopsychitae that the souls of men are mortall and perish with their bodies or with the Sadduces and Simon Magus that there is no resurrection or with Pope Leo the tenth that the story of the birth death and resurrection of Christ is but futilis anilis fabula an old-wifes tale fit for nothing but to fear fools and keep people in awe or perhaps to be a bait to catch such fish as St Peter fished for that have their mouths full of silver or that think with the Atheist that there is no God or at least with Epicurus that there is no providence that forsooth it cannot stand with the majesty of God to regard what is done in this inferiour world scilicet is superis labor est making God as Tertullian complaineth Otiosum inexercitum neminem in rebus humanis But this web is not worth sweeping down I will not therefore honour the heresie pardon my mistake I cannot afford it so good a name because it is a universall revolt but the Apostacy the Atheism so much as to spend time to coufute it I will rather turn my arguments against them into prayers to God for them that if it be possible the thought of their hearts may be forgiven them for they are in the gall of bitternesse and in the bond of iniquitie And for our selves let it ever be our humble prayer to Almighty God that of all judgements he would keep from us spirituall judgements blindnesse of mind