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	word_n	10,514	5	4.4606	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53272	The first, last, or, The formal hypocrite further from salvation (as to the way of God's ordinary working) than the prophane sinner being the substance of several sermons preached in course at a lecture in the countrey / by J.O. ...	Oldfield, John, 1627?-1682.	1666 (1666)	Wing O219A; ESTC R17591	60,026	155

sensible of his growth nor a fit Judg of it That of the Orator concerning growth in knowledg may be fitly appli'd hither As we see the shadow of a Dial to have gone but see it not go and the Herb or Grass to have grown but do not see it grow so the encrease of knowledg and the same may be said of Grace because it consists of very small additions is seen only at some distance Yet with these limitations I may affirm That every true Christian is in a constant thriving posture 1. That he grows downward like Trees in Winter when he seems to decay upward he grows more humble when he seems to be less holy and this is real growth God in wisdom suspends his influences as to the growth of other Graces that there may be a proportionable growth in that Christians like the Athenian Students the more they grow in Grace the more out of conceit with themselves As they at their first coming thither arrogated the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wise men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of wisdom Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speakers of wisdom At last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ideots So it is with Christians 2. That he grows more into hatred of sin when he seems to decay in strength against it when he feels corruption prevail lusts predominant he cryes out with the Apostle Rom. 7.15 What I hate that do I. And v. 24. O wretched man that I am who shall deliver me from the body of this death He more loaths sin and himself that he cannot conquer it he abhors the very thoughts of it and grows more impatient of its yoke 3. That he grows in depth of Judgment when he declines in height of Affection possibly when young he had more leaves and blossoms stronger affections and more serverous motions but now is more sober and solid At first he was sick of love now more rooted in love But now it is otherwise with the Formalist he experiences no such growth but the contrary he goes backward and not forward Jer. 7.24 grows more proud and self-confident sin grows less burdensome or more delightful to him as he hath less strength so he hath less heart then formerly to resist sin or perform duty Conscience is in a consumption and he that would have strain'd at a Gnat can after some time swallow a Camel he loses his seeming love to and savour of Religion Observe then if it be thus with thee for by these thou mayest discover thy Formality 2. But it is not enough to get a convincing sight of this sin i e. that thou art a Formalist except thou hast also an humbling sense of it there 's a great distance betwixt the eye and heart a man may clearly see that he is a sinner yet be little affected with it the Drunkard Swearer c. cannot but see their sin yet are far from feeling it It must be therefore our endeavour in order to the cure of this sin to get the heart affected as well as the Judgment convinced Sin must be our burden else we shall never look out for ease To this end therefore it must be thy endeavour to view this sin in its aggravations to consider and dwell upon the consideration of its hainousness till thy heart be pressed with the weight of it To help thee a little in this take a few things of many 1. It is a sin that turns the greatest reality in the world into a meer shew and shadow Religion is the greatest reality all we do in the World besides the work of Religion is but a meer dream Regeneration Communion with God the Spiritual combat the Life of Faith Mortification of sin c. these are realities indeed Now Formality turns all these into a naked empty Profession a vain Theatrical shew as the Poetical Fiction of the Eccho metamorphosd from a real Virgin to a meer Sound as the Papists have turn'd the true Fast into a m●ck-fast Repentance and afflicting the soul into lashings of the Body and Pilgrimages the Sacrament of the Supper into a dumb shew and the whole Worship of God into a ceremonious Enterlude So the Formalist turns Prayer Hearing Sacraments c. into shadows and is this a small sin think you Dwell upon this consideration how soon would Religion vanish into nothing if there were not a few serious spirits to uphold it in the power of it This eats out the kernel the heart the life of Religion It was no less serious then witty a division which one gave of that Text 2 Tim. 3.5 Having a form of godliness Here said he you have 1. The Body of Religion viz. Form 2. The Soul of Religion viz. Power 3. The death of Religion and that is the separation of the Soul from the Body Power from Form This is the effect of thy sin it murders Religion 2. It is a mocking God to his very face it 's a lying to God and will God endure it What are your formal Petitions Confessions Thanksgivings c. but meer mockeries Thou com'st to hear but it is as they in Jer. 42.5 6 9. who when they received a Message contrary to their designs tell the Prophet to his face that he lies or as Isa 58.2 who were but as a people that did righteousness and forsook not the Ordinances of their God Or as they are described in Ezek. 33.31 32. The Prophet's Preaching was to them as a very lovely song of one that hath a pleasant voice They heard his words but did them not And what greater abuse can be put upon God then for men to come and pretend a desire to know his Will yet to take no care of performing it As to your prayers I may invert that of the Apostle 1 Cor. 14. 14. Your understanding prayeth but the spirit is unfruitful Your approaches to the Lords Table are no better than a Judas's kiss nor can God take any more pleasure in your approaches then he did in the like service of the Jews Isa 1 12-15 66.3 You do but complement with God and that is no better then meer mockery O think how wretched a thing it is how highly displeasing your duties all of them while you continue in Formality are so many jeers and abuses put upon God 3. By this sin you put a cheat and fallacy upon your own souls you mock God but deceive your selves Gal. 6.3 If a man think himself to be something when he is nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceives himself seduces his own soul Jam. 1.22 Bare hearers do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 play the sophisters put tricks and fallacies upon themselves So v. 26. He that bridleth not his tongue and such ordinarily is the Formalist bitter railing censorious but deceiving his own heart his Religion is vain And what greater madness than for a man to cheat himself Lay this home and aggravate your condition by it Wretch that I am I think to deceive

blow or the Angel descend to move these waters Though God hath called some from the Ale-bench Tavern Stews Receit of Custom yet it is not to be presum'd God will do so 't is out of Gods ordinary road Those whom Christ cured or called were such ordinarily as were in his way So the ten Lepers Luke 17.12 The blind man Luke 18.35 The wounded man lay in the way betwixt Jerico and Jerusalem c. Zacheus got into the Sycamore-tree where Christ was to pass by Luke 19.4 5. and he hears that glad tidings Come down Zacheus c. Ezek 16.6 When I passed by thee I said unto thee live 'T is good to be where Christ may pass by us and that is in his Church amongst his people for his walk is in the midst of the seven golden Candlesticks Rev. 2.1 Wisdom cries without she uttereth her voice in the streets she cryeth in the chief place of concourse c. Prov. 1.20 What hope maist thou conceive if thou waitest at her Gates and watchest daily at the posts of her doors since such are pronounced blessed Prov. 8.34 Some have been caught in the net before they were aware a happy catching yea when they came to catch carp and deride What hope maist thou have if thou wilt constantly and conscientiously wait upon God in his Ordinances 2. Call upon Christ cast thy self at his feet with the Lepers and the blind man Luk. 18.41 Lord that I might receive my sight Learn the Publicans posture Luk. 18.13 Lord be merciful to me a sinner Take the Apostles counsel to Simon Magus Act. 8.22 Pray that the thoughts of thy heart may be forgiven thee such prayers whatever some say shall not be rejected else why doth the Holy Ghost direct to the use of them Christ hath taught thee importunity Luke 18 1-8 Put his Lesson in practice beg pardon and justification say to Christ Lord spread thy spirit over me since thou art become a near kinsman Beg Sanctification Lord here 's a filthy heart O cleanse it a hard heart O mollifie it a dead heart O quicken it Plead such free Promises as that and put them in suit Ezek. 36.26 Take Lord the stone out of my heart and give me an heart of flesh sprinkle clean water upon me c. Take up Ephraim's words Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God And Hos 14.1 2. Plead the examples of such as thou art whose conversion is recorded for thy encouragement Magdalen Zacheus Paul see that sweet Scripture 1 Tim. 1.15 16. How be it for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting Cast thy self upon him in confidence of that word Joh. 6.37 Him that cometh unto me I will in no wise cast off Plead as the servants of Benhadab 1 King 20.31 I have heard the God of Israel is a merciful God A meer peradventure should be enough to an undone Creature as it was to the four Lepers 2 King 7.8 much more when thou hast such invitations and encouragements to allure thee to come in 3. Cast away thy transgressions Ezek. 18.31 Thou canst not be saved in them but from them thou maist This is the good old way wherein onely thou shalt find rest for thy soul Jer. 6.16 This doctrine will abide the fire when all the wood hay and stubble of novel and unscriptural speculations will be burnt 'T is Christ's own Doctrine Luke 13.3 5. Away then with thy lewd companions excess revellings put away those works of the flesh Gal. 5.22 else take no comfort in all I have said read over the examples of all those that were saved especially such prophane ones as thy self Was not this valley of Achor bitter Repentance their door of hope 'T is not Paul the Persecutor but Paul the Penitent the faithful Apostle that is in Heaven Not Zacheus the Oppressor but Zacheus the Restorer Not Magdalen the Harlot but Magdalen the Penitent weeping Magdalen washing Christ's feet with her tears and wiping them with the hairs of her head And what is there in any sin that hopes of future glory should not make thee willing to part with it Is the Favour of God Are the Consolations of the Spirit The Priviledges of the Saints Is Heaven and Glory and the eternal fruition of the Beatifical Vision so contemptible that they cannot out-bid one base lust Are the pleasures of sin for a season better then the eternal recompence of reward Are devouring flames everlasting burnings such light matters so easie to be endured that for the enjoyment of some worldly delight or contentment perhaps for some sin that hath in it neither profit nor pleasure such as swearing is you should plunge your selves into them irrecoverably Do you believe those eternal things or no If not Why do you come to hear Why do you not declare your selves professed Atheists and lay aside all Profession of Religion Why do you not take your fill of carnal pleasures But if you do believe them as I know you will profess you do why do you not put away your abominations Why do you not fly from the wrath to come by bringing forth fruits meet for Repentance Will you yet say my case is hopeless I have sinned away my opportunities Look once again into the Text see who the persons are Publicans and Harlots What their priviledg is they go into the Kingdom of God To whom they are preferred as to their hopes of Salvation the Morally Righteous the Formal Professor you may if you will take the course prescribed step into Heaven before them But that I may leave you without scruple in this particular take these two considerations further along with you 1. Will not God think you be most ready to do that which best pleases and most honours him and what 's that but pardoning the Penitent embracing returning Prodigals Do you question this A great part of Scripture yea the very scope of the Gospel may convince you Read Jer. 9.24 Mich. 7.18 Exod 34.6 7. Isa 55.7 Joel 2.12 13 Will you believe God upon his word he hath told you Ezek. 18.32 that he hath no pleasure in the death of him that dieth will you have his Oath Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live herein he hath pleasure turn ye turn ye from your evil ways c. If neither Word nor Oath will serve yet I hope his Actings and gracious Dispensations towards the sons of Men towards your selves may pass for a Demonstration Had God delighted in the Destruction yea had he not had unspeakably more delight in the salvation of poor sinners would he have sent his Son Would he have published the Gospel Would he wait and beseech and so pathetically beg your souls 2 Cor.