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	true_a	7,339	5	5.0618	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90395	Severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appeal for justice, being contented either to stand or fall by it: and being likewise ready to kiss that condemnation, which they are likely to meet with in the mean time, from all sorts of men, whom they finde ready to deal hardly with them. / Through Isaac Penington, (junior) Esq;	Penington, Isaac, 1616-1679.	1650 (1650)	Wing P1189; Thomason E608_2; ESTC R205900	38,872	56

harmony between them as can be in any man for they are made one yea far greater for they are made new and there no ingredient in this new make that may cause the least dislike dissent or division so making peace Verse 16. And that he might reconcile both unto God in one body by the Cross having slain the enmity in himself He had a further end in it in breaking down the wall in abolishing these Ordinances which was that he might reconcile both unto God They were not at so great an enmity one with another as they both were at with God The Gentiles they were all worshippers of Idols but had nothing to do with the true God And the Jews professed they could not bear his presence which they evidenced sufficiently all along for they loved at heart the Idols of the Gentiles and were still running after them but from the waters of life which flowed from the Sanctuary And God could endure neither of them but still appeared with terror as an affrighter and devourer of them Their Ordinances set God at a distance with them both as well as themselves at a distance one with another But now Christ brings them both into one takes them both with all their differences into his own body destroyeth all their differences offers up all that God dislikes in them in his own body on the Cross new-makes them in himself takes the enmity in God towards them and in them towards God into himself slays in them all that God dislikes and so changes and new-makes them that they can dislike nothing in God any more O the sweet fruit of the Cross What pity it is Christ should not dye who maketh such an harmony between the jarring Creatures and so sweetly heals up the difference between God and the Creatures by his death Of True Faith True Love and True Resignation TO trust God with all one is or hopes for for ever this is True Faith To trust God with Body Soul Spirit with his Promises with his Covenant of Grace with his Christ with any thing whereby I might secure my self from being subject to his pleasure This is Faith in good earnest This is Faith grounded upon true Knowledg He knoweth God indeed who dareth thus trust him Let others trust God for Salvation but my spirit can never rest till it dares trust God with Salvation To love God meerly for what he is this is true Love To love God not because of any appearance of his to us not for the need we have of him the good he does to us or for that we hope for from him but for his own Nature for his own Loveliness This is true Love To love him and his motions in tormenting us as well as in cheering and delighting us To love him in making Sin to estrange us from him in making Hell to cast us into as well as in making Holiness or Heaven This is a Love which no Creature no Christian can attain to or comprehend but he alone knows what it is and whence it came who is possessed of it To resign up all to God all outward things all inward things all Relations Ordinances Gifts Graces Desires Hopes Heaven Christ every thing To having nothing left to Self Nothing left of Self but every thing gone Let it be so that I perish for ever I had rather have it so then have mine own will fulfilled I know mine own will so well that I desire to have it crossed even in the things that nearest concern me I would not be saved as I have a minde to be saved I have such a taste of the Excellency of an hidden will that I would not have it crossed no not in the things that tend to my greatest prejudice This may deserve the name of Resignation O what a stir there is with Christians to resign up a few Iusts to God which they know and sensibly feel that 't is their happiness to part with and yet how far are they from attaining this too But who durst resign up his righteousness in Christ and go and lie in the grave with the wicked It is no very easie task with Christians to give up themselves to God at present for him to do what he will with them so he will bring them to heaven at last But who durst say unto God Take me and throw me into Hell and let me lie there till I fall in love with it till I come to know and feel thee there and fall in love with thee there and become able to enjoy thee there Ah! Miserable is that man that is afraid of Hell and is fain to court God to free him from Hell and to cross and deny himself for fear of being in danger of Hell That Life deserveth not the name of Life that can lose any of its strength vigour pleasure sweetness enjoyment in the midst of everlasting burnings If sin could defile God where were his holiness and if death could intrench upon his Life anywhere to damp or interrupt it it would prove but a weak a perishing Life obnoxious to intermixtures with Death Thou canst trust God O Christian in this present appearance of his to thee as a Saviour of thee Thou canst love this sweetness kindness grace and goodness of his to thee Thou canst give up thy self to him to do what he will with thee so he will bring thee to this Salvation This thou hast attained to in some measure with much difficulty and striving But canst thou measure the ways thoughts or various appearances of that God whom thou thy self callest infinite and immeasurable Art thou sure he can appear no otherwise then according to what thou expectest he will Thou seest that the Jews were cozened who were as confident as thou canst be that it should not be so is it impossible that thou shouldst ever be deceived in what thou further expectest because thou hast gone a step or two beyond them Is that which thou hast attained and hoped for of such an enduring nature that it can never pass away Cannot thy Christ dye and go away in that which thou hast known enjoyed or hoped for of him Look into thy Religion is it indeed pure and undefiled is it not self-ish at the very bottom Is it from true and original Light that thou desirest and seekest for thine own Salvation or from a self-ish Principle Is thy Faith thy Love thy Hope thy Joy any thing that thou hast spiritual are they not all self-ish do they not all rise or sink from self and in reference to self O Christian if thou hast an ear to hear hear Assuredly there is no staying here This Heaven This Hope This Life This Happiness there is corruption there is vanity writ in the very root of it If thou couldst see into it thou couldst not but see it to be of a perishing nature and if thou hadst thy Senses about thee thou couldst not but feel it passing away and if thou hadst

abomination Thus far are ye dead indeed And because ye have felt so great a power of death seizing upon you ye think ye have felt all the pangs of it and have nothing now to look for but the breakings forth of life and are ready beforehand to name every thing so that passeth through you The Creature is passed away and whatsoever now appears in you or to you is God Sin is now gone ye are not under any Law and therefore cannot sin The Creature is swallowed up there is nothing left but the Lord in Being the Lord in motion and operation in whom can be no evil from whom can come no evil All things all actions are alike there is no difference God is all and in all who is every way full every way like himself in all he is in all he does How now Sirs where are ye Are ye dead Are these the postures of death is there any such knowledg in the grave Hath the dead man any such reasonings such light such principles in him This is a Life of an higher Nature then that which ye had before Your bottles are not empty but filled with new with fresh wine Ye dissemble if ye say ye are dead who thus speak ye can praise your own notions your own principles and condemn all others ye have a new desire a new hope a new interest a new strain of life in every kinde Are ye dead Sirs Doth not the faine Life live subtilly in you as did before under a strange disguise O that ye were indeed dead O that ye were as sober and silent as those that are in the grave If ye be dead make it appear take your rest in the grave stir not thence till life quickens you Have no party no interest no principle no desire no end but lie like the clay before the Potter free to be molded any way But ye are very skilful ye can tell what ye shall never be more and what ye must be next what in the issue and the way ye must pass to it O depth O height of wisdom here is wisdom in its very life and strength How strangely do your hearts deceive you to make you think ye are dead I am sure ye had need have life to carry you through what ye undertake for ye set about two of the greatest works that ever were undertaken viz. to pluck down and to plant to destroy and to build to throw down the greatest glory of God that ever yet was discovered and to set up a greater Christ the Spirit of Christ the Life of Christ the Salvation by Christ are all nothing before you these ye lay flat without any scruple All manner of sin wickedness filthiness abomination these ye set up Ye magnifie what ever God expresseth himself to loath and ye loath what ever God sets a price upon But harken O mad Souls ye have understanding to speak to reason make use of a little to hear Are ye sure that Sin shall be thus lovely Nay are ye sure that it is so lovely at present that ye make no bones of it in any kinde Is not the whole Creation under some Law which judgeth sin in what kinde soever it be and hath proportioned smart unto it May not ye your selves sin and be met with for sin though ye can acknowledg neither That ye will live before your time is not this your sin and that ye will be holding out Eternal Life before ye have received it and d●clare how things are in the bosom of Eternity before ye know how they are in any creaturely Dispensation And may ye not be met with for this May ye not be given over for a season to such a bastardly life as is far worse then death as falls short of your former life even the life of your Religion which ye now so much despise having no true excellency in it but misery and vanity written so plainly in the face of it that the very eye of the Creature may read it And are ye sure that Christ the Life of Christ Salvation by Christ are passed away If not why do ye hold it forth if ye be why do ye say ye are dead Can ye consider what is now to be spoken Ye are both dead and alive Dead to Principles and alive to Principles dead to one poor weak shallow state and alive to another inferior to it Ye are far yet from tasting of Eternal Death and farther from tasting of Eternal Life Ye have been too hasty to conceive and bring forth and therefore the birth must miscarry and the womb be destroy●d What ye have said must fall as well as what others have said before you Your testimony either for or against things deserveth not to be received Indeed that which Eternal Wisdom hath written upon your state and condition deserves to be diligently read and wo be to him who mis-reads it or neglects to read it But the words that ye speak in this state and in this condition are of very little value further then they make the state it self more clear and evident Come Sirs Let us be ●●ill We are broken we are distressed our life is slain our eyes are put out we cannot see let us not pretend to it Let us not say what shall be nay not so much as what is Let us not say what shall not be nay not so much as what is not Let us not be too forward to throw away Christ and Salvation by Christ we may come for ought we know to stand in need of them Let not us be imagining a new Christ while we are blaming others for imagining an old Let not us come forth with a new imagination of God to be all things and lay this down as a Principle and thereupon work it out in our Reason that all things must be alike all good c. but stay till we see and know what he is in his own light and with his own eye And then when any of these things appear to us certainly infallibly let us without fear hold them forth so far as that light that life that power guideth us Till then for mine own part I am resolved to be very still and silent and not to speak a word concerning these things further then mine own spirit within presseth me And if I be made a fool or mad for sure I am I may be made any thing so long as I have so much ingenuity left in me I will confess my self so to be and if it be I that speak that I speak after that rate and not wish any to regard any thing that comes from me but to seek out a bottom on which they may safely build Yet as I cannot advise any to receive any thing that passeth through me so neither can I advise them to neglect and slight it because I know not what it is that speaks nor what it is that is spoken and therefore must needs be ignorant how it is to