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	very_a	5,362	5	5.6127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67743	The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ...	Younge, Richard.	1648 (1648)	Wing Y143; ESTC R16605	116,892	303

as the chiefe Iewes told Paul in his time Acts 28.22 And that so soone as men become religious and conscionable they are made a by-word of the people Iob 17.6 A song of the drunkards Psal. 69.12 And generally hated of all Math. 10.22 Answer Know yee not saith St. Iames that the Amity of the World is the Enmity of God And that whosoever will be a friend of the World maketh him●elfe the enemy of God James 4.4 A wicked man saith Solomon is abomination to the just and be that is upright in his way is abomination to the wicked Pro. 29.27 There is a naturall Enmity and a spirituall Antipathy betweene the men of the World and the Children of God whence it is that the holy Ghost who can give most congruous Names to Natures useth in the Scripture Gods Dictionary not only to call wicked men Adders Alpes Cockatrices Serpents Dragons Lyons Tygers c. Psal. 10.9 74.13 80.13 140.3 Esay 14.29 Dan. 7. Zeph. 3. Math. 23.33 which are the mortallest Enemies to mankind that live but most frequently Wolves and the godly Sheep Behold saith our Saviour to his Apostles I send you forth as sheep in the midst of Wolves Mat. 10.16 between whom there is a strange contrariety and antipathy living and dead as both Naturalists and Lutinists observe It is an everlasting rule of the Apostles He that is borne after the Flesh will persecute him that is borne after the Spirit Gal. 4.29 not because he is evill but because hee is so much better then himselfe 1. Iohn 3.12 because his life is not like other mens his wayes are of another fashion Wis. 2.15 for therefore speak they evill of you because yee will no longer run with them to the same excess of ryot 1. Pet. 4.4 SECT 2. Quest. BVt are not many discouraged and others beaten off from being Religious through the daily scoffes and reproaches which in every place the Godly meet withall for refusing to do as others do with whom they are conversant Answ. Yea millions there being no such rub in the way to Heaven as that generall contempt which the Devill and the World have cast upon Religion and the practisers of Piety which makes our Saviour pronounce that man blessed that is not offended in him Math. 11.6 For hereby it is growne to that that men feare nothing more then to have a name that they feare God and are more ashamed to be holy then prophane because holiness is worse intreated then prophaneness with Peter we are apt to deny our Religion when we come in company with Christs Enemies and with David to dissemble our Faith when we are amongst Philistims Like those white-livered Rulers Iohn 12.42 who loved the praise of men more than the praise of God we choose to conceale our knowledge of and love to Christ lest we should be mockt have so many frownes and frumps and censures and scoffes be branded with that odious and stigmaticall name of an Hypocrite c. True with Nicodemus we owe God some good will but we dare not shew it because of this we would please him yet so as we might not displease others nor our selves Like the young man in the Gospell we will follow Christ so Christ propound no other conditions then what we like of but what will be the issue our Saviour saith expresly That he will be ashamed of such at the latter day who are now ashamed for his sake to beare a few scoffes and reproaches from the World Mark 8.38 A sad saying for all such which considered seriously would alter the case with many as it fared with Vstbazanes an old Noble man and a Christian that had been Sapores the King of Persias Governour in his minority Who when Sapores raised a great persecution against the Christians was so terrified that he left off the profession But sitting at the Court Gate when Simion an aged holy Bishop was led to Prison and rising up to salute him the good Bishop frowned upon him and turned away his face with indignation as being loth to look upon a man that had denied the faith whereupon Vsthazanes fell a weeping went into his Chamber put of his Courtly Garments and brake out into these words Ah! how shall I apeare before God and my Saviour whom I have denied when Simion a man will not indure to look upon me If he frown how will God behold me when I come before his Tribunall c. For this Phisick so wrought with him that he recovered not only health but such spirituall strength that he went boldly to the King profest himselfe a Christian and dyed a Martyr gloriously SECT 3. BVt secondly it so forestaleth such as are without with Prejudice against goodness and circumspect walking that they resolve never to be Religious so long as they live As how many not only stumble at Christ the living and chief corner stone elect of God and precious but quite fall as at a Rock of offence yea ●tterly disallow of the things that are excellent only through the contempt which is cast upon Religion 1 Pet. 2.7.8 What such mens thoughts are we may heare from the damned in Hell We fooles thought their lives madness c. Wisd. 5.3.4 And experience shewes that they will hate a man to the death though he have nothing to condemne him but his being holy Yea where Satan hath once set this his porter of Prejudice though Christ himselfe were on earth that soule would stumble and be offended at his very best actions as we see in the Scribes and Pharisees who made an evill construction of whatsoever he did or spake For when he wrought Miracles he was a Sorcerer When he cast out Devils it was by the power of Devils When he reproved sinners he was a seducer When he received sinners he was their favourer When he healed the sick he was a breaker of the Sabbath c. Iohn 8. Nor can the highest eloquence of the best Preacher ever reclaime such For first words are vagabonds where the admon●shed hath an evill opinion of the Admonisher Secondly they are resolved against yeelding Thirdly let them be convinc't by strength of argument the thought of those things presently passes away like the sound of a Bell that is rung O this is a difficult Devill to be cast out even like that which we read of Math. 17.16 For as all the Disciples could not cast out that Devill no more can all the Preachers this for the Cure of prejudice alone in one man is more then to cure the seaven deadly sins as the Papists tearme them in another Nay if I may speak it with reverence what meanes can God use that shall be able to convert such an one The nine plagues shall not prevaile with Pharaoh the graves opening the dead arising the vayle of the Temple renting the light of the Sun fayling the Centurion confessing c. will do no good upon the

an effect of frenzy not of hope 2 Since we can expect no peace f●om the Serpents seede let as many as are of the womans seede and of Christs side ●nanimously hold together It is hard to say whither Bazil and Eusebius who perceiving the Arrians to improve a difference between them to the prejudice of the Orthodox soone reconciled themselves and united their forces together against the common enemy are more to bee commended Or the Pope to bee abhorred who was so busie and hot against Luther that hee neglected to looke to all Christendome against the Turke Which declared that hee could easier disgest Mahometisme then Lutheronisme The case of too many in our dayes that thinke they love Christ fervently though wee may justly suspect the contrary by their being so busie and hot against the Reformation established Against which they cannot bring any expresse scripture only they seek straws to put out their own eyes puzzell others withall As Bernard speaks of som● in his time and sure I am it would argue more love to Christ and obedience to his gospell if they would ioyne with the godly party against Atheists and Papists As let but two Mastifes bee jarring betweene themselves when the Bare comes they forget private strife to assayle their common Enemy And certainly they might bee as firme friends to truth although they were not such bitter enemies to peace For as the case standeth it is hard to determine whether they more intend to doe God service or really doe the Devill and his instruments service by their contradicting and aspersing all that are not of their owne judgement 3 If the Lord have put this Enmity betweene us and the wicked Here is warrant in opposing comfort in suffering 4 If the seede of the Woman fight on Christs side and they have Gods word for their warrant they are sure to have him assist them and prevent their Enemies and is not that God wee fight for able enough to vindicate all our wrongs SECT 8. Quest. What occasioned the Lord to proclaime this enmity Ans. Adams si●ne in eating the forbidden fruite a●d Sathans malice in moving and seducing him thereunto was the meritorious cause the originall of this discord is from originall sin Quest. What was the finall cause or end why God proclaimed it Ans. His end was threefold in regard of himselfe the wicked and the godly 1 In regard of himselfe his principal ●nd was his owne glory which should a●ise from the manifestation or admirable composition of his justice mercy holinesse wisdome power and providence herein 2 In regard of Sathan and wicked men● that hee might for the present punish one sinne with another and in the end take due vengeance on them in their greater condemnation and finall Ruine and destruction 3. In regard of the Godly for their greater good as namely that they might by this affliction and chastisement be stopt in their course of sin be brought to the ●ight of their evills pas● and made repent of them and prevented from si●ning for the time to come and lastly to keep them in continuall exercise that so they might walke on in the way of holiness which will bring them to eternall happiness and not to be condemned with the world SECT 9. Quest. But how can God be the Author of it without being the Author of Sin Ans. Very well Even as the temporal Magistrate may put a fello● to death without committing of Murther That he which is the fountaine of all good is not the Author of any evill herein may appeare 1. By considering how the case stood at this time with Adam and al his posterity being condemned persons every moment expecting and waiting for that direfull sentence to be executed and inflicted upon them which God before had threatned in case they should transgress his Royall command Gen. 2.17 namely the sent●nce of death Which was threefold viz. of Body which is the temporall Death Soule which is the spirituall Death Body and soule which is eternall Death Opposite to that three-fold life of Nature Grace Glory The which if it had been fully and universally accomplisht we could have had nothing to say but that God was just as now we have no reason to give why so many should be Redeemed but because he is mercifull yet because he would according to his nature in Justice remember Mercy he ordained a Saviour and Remedy even Christ implyed in the Pronoune Relative Hee for so many as he had before predestinated to be borne againe by his word and Spirit Iohn 3. to a lively faith whereby they might lay hold on this Remedy yet with all hee did appoint that this their way to Heaven should be thorny and troublesome To which end he mixed with the sweet promise of Salvation the bitter Ingredient of griefe and sorrow Implyed in the word Enmity but yet more to justifie this Judgement of God that is to make it appeare just 2 It will appeare if we distinguish the ends of God Sathan and wicked men To which purpose I will instance in our Saviours example Iudas delivered him to death for gaine the Iewes for Envy Pilate for feare the Devill provoked each of them through this Enmity Christ himselfe to obey his Fathers will God the Father in love to sinners and for their Redemption each did one and the same thing But to contrary ends so when this Enmity breaks forth in the wicked Sathan hath a hand in it as a malicious Author As when he entred into Iudas and made him betray Christ Luk 22.3 Man himselfe as a voluntary Instrument as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34 God as a most Righteous Judge and Avenger as when hee also hardened Pharoahs heart Exod. 9.12 but how even by permitting the seed of the Serpent from his owne malicious inclination to hate the seed of the Woman not by infusing this malice nor by withdrawing any grace but only by denying that grace which hee was not bound to give he doth not infuse corruption he doth not with hold the occasion Even as when the Rider gives his fiery horse the Reyns we saie he puts him on In mercy infusing this Enmity into the seed of the Woman against the seed of the Serpent Not against their persons as they are his Creatures but only against their condition disposition and wicked conversation we and the Devill should never have falne out we agree but too well but that God hath put an enmity between us Yea in the last place as God turned the treachery of Iudas not only to the praise of his Justice Mercy c. but to the good of all beleevers so he turnes this Enmity of Sathan and wicked men to his Childrens great advantage and his own glory And hereupon is that distinction of adversities as they come from Sathan they are usually called temptations as they come from men

persecutions as from God afflictions And well may hee work good by evill Instruments when every Prince or Magistrate hath the feat to make profitable Instruments aswell of evill persons as of good And each Physitian can make poyson medicinable SECT 10. Q. This rub being removed and the passage made cleere proceed in the wayes of your Text and shew me the time of this Enmity Ans. First I will make a distinction and then give the Answer The circumstance of time is twofold the time when it was proclaimed And the time that it is to continue 1. If wee consider the time when it was first proclaimed It was immediatly after the fall when Adam had newly sinned not long after the Creation even when time it self was not a week old as is probably conjectured by the learned 2. If we consider the time that this Enmity is to continue it is either generall or particular The generall time is here set downe in the Text indefinitly I will put Enmity between ●hee and the Woman and between they seed and her seed which being without limitation is to be understood largely and so signifies that it is perpetuall without end from the beginning of time to the end of all time when time saith one began this malice first began nor will it end but with the latest Man It is an everlasting Act of Parliament like a Statute in Magna Charta 3 If we consider the time more strictly then it signifies in the Subject possest of it the whole time of a wicked mans life or if in time he becomes the Womans seed by a new birth then it signifies that part of his life which went before Regeneration But in the Object of it for the whole time of a godly mans spirituall life after he is become the Womans seed even from the morning of his new birth to the evening of his departure hence without intermission which makes the Psalmist cry out for thy sake are we killed all the day long Psal. 44.22 Quest. What way wee gleane from hence Answ. Some comfort in that this War shall once have an end The Israellites shall not alwayes live under the Tyranny of Pharaoh or travells of the Wildernesse Nor the seed of the Woman alwayes under this heavy yoak of affliction and persecution for Death shall free us from our sorrowes aswell as from our sinnes yea as this is their time to persecute ours to suffer so their time will come to suffer ours to triumph let me rather feele their mallice then be wrapt up in their vengeance SECT II. Quest. WHat is their manner of venting this Enmity Answ. Sathan the Prince of Darknes and his adherents the wicked world do war against Christ and his Members two wayes by Persecutions and by Perswasions under which two Generalls are comprised divers and sundry particulars which I shall severally speak of when I come to the Properties of this Enmity In the meane time we are to take notice that all Sathans businesse was and is at and ever since the fall of Adam to slay Soule● 1 Peter 5.8 Iob. 1.7 Neither doth he want Instruments in all places to further and promote this his designe Quest. Now a word of the place where Answ. The circumstance of place is threefold 1. If we consider the place strictly in respect of the Subject in whom it resides then it is principally the heart of Man unsanctified 2. If we consider the place where it was proclaimed then it is Paradise or the Garden of Eden as verse 23. shewes 3. But if wee consider the place where they exercise this Enmity then it is the place of this miserable world where the Church is Militant indeed Revel 12.7 It is said there was warre in Heaven Michael and his Angells fought against the Dragon and the Dragon fought and his Angells But this cannot fitly be construed of Heaven in Heaven but of Heaven on Earth For in Heaven the Church is triumphant and the Devill in the beginning was cast out of that Heaven 2. Peter 2.4 And there is no Warfare but all wellfare no Jarr but love and peace yea such a peace as passeth all understanding So that by Heaven there is meant the Church of God on Earth called in holy Scripture Heaven and holy Ierusalem above for that her chiefe treasure is in Heaven Math. 6.20 her affections in Heaven Colos. 3.2 her Conversation in Heaven Phil. 3.20 and for that the Lord of Heaven dwells in her heart by faith Ephes. 3.17 SECT 12. Quest. WHat is promised shall be the issue or effect of it and who shall get the victory Answ. The issue or effect is declared in these words He shall bruise thine head and thou shalt bruise his heele The meaning whereof is this 1. By bruising of the head is meant Sathans overthrow and finall Ruine and distruction by Christ in respect of his Power Dominion and Workes Iohn 12.31 and 1. Iohn 3.8 to which purpose the words of the Apostle are very significant Hee also himselfe tooke part of our flesh and blood that through death he might destroy him that had the power of death that is the Divell Heb. 2.14 And he being overcome his seed are overcome and perish with him Revel 12.9 Iohn 14.13.30 and 12 31.32 And this is the first promise of grace and life made to Eve and all mankind now dead in sin and enemies to God Collos. 2.13 and 1.21 Neither is it only meant of Christ in his owne person but it implyes that all his Members by resisting the Devill stedfastly through faith in him shall have victory also 1 Corinth 15.57 given them by the God of peace who shall bruise Sathan under our feet shortly as the Apostle speaketh plainely Rom. 16.20 Faith in the Lamb shall put this roaring Lyon to flight They overcame him by the blood of the Lamb Reve. 12.11 Secondly by his heele bruising is meant 1. First Christs holy wayes which Sathan should by all means either of Temptations or Persecutions seek to suppresse 2. And secondly his humane Nature which Sathan should afflict all manner of wayes untill he brought upon him That Shamefull Death of the Crosse Ga● 3.13 That Painefull and Death of the Crosse Ga● 3.13 That Cursed Death of the Crosse Ga● 3.13 For then his heele was bruised when his Body was crucified And it was no more then the bruising of his heele his divine Nature being impassible and untouched where note that it was the politick malice of the Devill and the World that aymed by the death of the Generall to disband the Army So long as Christ lived on earth we read of no persecution against his Disciples Math. 9.15 But let him be once removed and then there is havock made of the Church Stephen is stoned Peter crucified Paul beheaded some strangled some burned some broyled some brained all but only St. Iohn murthered And Thirdly it is meant that all who beleeved in

be argued in the Court of thy Conscience say whether thou art guilty or not guilty He that believes the promises of God to be true believes also the commands and threatnings and thereupon feares God and makes conscience of sin otherwise if thou beest as it were a dead man continuing under the burthen of notorious crimes without sorrow or fear or remorse or care of amendment Ephes. 2 1. If thou art of a reprobate judgement touching actions and persons esteeming good evil and evil good if the Devil hath so bewitched thee that thou preferrest Hell to Heaven and blamest those that do otherwise if Ishmael-like thou mockest or Cham-like thou scoffest at the religious or usest bitter jests against them Psal. 1.1 Ephes. 5.4 If thou raisest slanders of them or furtherest them being raised Psal. 4.2 31.18 35.20 As the Red Dragon Rev. 12. cast a floud of water out of his mouth after the Woman when he could not reach her with his clawes verse 15. Or any way opposest them for the opposition of goodnesse gives thee the title of wickednesse which alone is the enemy thereof and shewes that thou art a Souldier of the great Dragon who goes out to make War with that blessed Seed which keep the Commandments of God Rev. 12.17 These or any one of these shew that thou hast neither part nor fellowship in the Christian beliefe that thou art an Infidell yea an Atheist which is a higher degree of infidelity and that thou doest no way differ from an Heathen but onely in the saying of a Pater noster a Creed and it may be the ten Commandments neither hast thou any more of a conscience than fear which fear also arises more from the power of the Magistrate than from the Omnipotency of a God But to make thy selfe confesse this examine thy beliefe by thy life for infidelity is the bitter root of all wickednesse and a lively Faith the true Mother of all goodnesse Indeed if pride sw●aring prophaning of the Lords Day drunkennesse adultery contempt of Religion and all goodnesse were fruits of Faith then the World were full of Believers but Faith purifieth the Heart Acts 15.9 and worketh by love Gal 5.6 Consumes our natural unnatural corruptions and sanctifieth the whole man th●oughout 1 Thes. 5.23 Acts 26.18 So that our Faith to God is seen in our faithfulnesse to men Shew me thy faith by thy workes saith S. Iames that is thy invisible beliefe by thy visible life for the hand is the best Commentary of the heart What a man does I am sure he thinkes not alwayes what he speakes Men may say they believe the Word but certainly they would never speak as they speak thinke as they thinke do as they do if they thought that their thoughts words and deeds should ever come to judgement If men believed that Heaven were so sweet and Hell so intolerable as the word makes them they would be more obedient upon earth the voluptuous would not say with Esau Give me the pottage of pleasure take who will the Birth-right of grace here and glory hereafter the Covetous would not say Take you Heaven let us have money I le clear it by a similitude If a Physician should say unto his Patient here stands a Cordial which if you take will cure you but touch not this other Vial for that is deadly Poyson and he refuseth the Cordial to take the Poyson in this case who can chuse but conclude that either he believed not his Physician or preferred death before life But go on If men but believed that God alwayes beholds them they durst not sin No Thiefe was ever so impudent as to steale in the very face of the Judge O God let me see my selfe seen by thee and I shall not dare to offend thee Againe if men believed that there is a place of Darknesse they would fear the workes of Darknesse If Lot's sonnes-in-Law had believed their father when he told them the Citie should suddenly be destroyed with fire and brimstone and that by flying they might escape it they would have obeyed his counsel If the old World had believed that God would indeed and in good earnest bring such a Floud upon them as he threatned they would not have neglected the opportunity of entring the Arke before it was shut up and the windowes of Heaven opened much lesse would they have scofft and flouted at Noah while he was building it so if you did firmely believe what the Scripture speaks of Hell you would need no intreaties to avoid it yea cast but your eyes upon that fiery gulf with a full perswasion of it and sin if you dare You love your selves well enough to avoid a knowne paine wee know that there are Stocks and Bridewells and Goales and Dungeons and Racks and Gibbits for Malefactors and our very feare keeps us innocent were your hearts equally assured of those hellish torments ye could not yee durst not continue in those sinnes for which they are prepared yea if you did truly beleeve a hell there would bee more danger of your dispaire than of your security Yea had you but so much of an historicall faith as to beleeve the Scriptures touching what God hath already inflicted upon sinners as upon the Angells the old world Sod●me and Gomorrah Pharoah and the Egyptians Nadab and Abihu Chora D●than and Abyram with their 250 Captaines and many thousands of the Children of Israel together with the whole Nation of the Iewes Hammon and Balaam Saul and Doeg Absolon and Achytophell Ahab and Iesabell Senacherib and Nebuc●adnezar the two Captaines and their fifties Herod and Iudas Annanias and Saphirah with a world of others Much more if you did beleeve how severely he hath dealt with his owne Children when they sinned against him viz. with Moses Aaron and Eli which were in singular favour with him yea with David a man after his own heart and that after his sin was remitted it were impossible but you woulde feare to offend so Jealous a God for thus you woulde argue If God be so just and severe to his owne children who were so good and gracious how shall I a wicked and ungracious servant that never did him a peece of good service all my dayes looke to be dispensed withall If the godly suffer so many and grievous afflictions here what shall his adversaries suffer in hell If Sampson be thus punished shal the Philistims escape If the righteous shall scarcely be saved were shall the ungodly and sinner appeare as the Scripture speakes 1 Pet. 4.18 For thou canst not Imagine that he will deale after a new and extraordinary way with thee and so breake the Course of his so Just and so long continued proceedings SECT 72. WHerefore dally no longer with your owne soules Are ye Christians in earnest Doe yee beleeve the word or do you not if ye do not ye are worse than the Devill f●r the Devills bel●eve and