Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	earth_n	zion_n	39	3	8.3433	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77132	The description and confutation of mysticall Anti-Christ, the Familists; or, An information drawn up and published for the confirmation and comfort of the faithfull, against many Antichristian Familisticall doctrines which are frequently preached and printed in England: particularly in those dangerous books called Theologia Germanica, the Bright Star, Divinity and Philosophy dissected. / Written by Benjamin Bourne. Published according to order.	Bourne, Benjamin, fl. 1646.	1646 (1646)	Wing B3844; Thomason E349_21; STC 672; ESTC R201037	116,136	151

use of them but in no respect without using them so long as they may be injoyed 1 Thes 5.17.20 1 Cor. 12.4 5 6. so on Nahum 1.15 Isa 52.7 Rom. 10.17 No man ought to ascribe that to an ordinance which belongs not to it they are but creatures and so a man is to use them as that by them they being by God set up as the means to bring men to God who is the end Act. 20.21 God is pleased to convince to convert confirm refresh and revive the drouping souls of his Saints by them in the use of them 2 Tim. 3.16 yet so as not to live upon them but upon Christ who is in them and above them Now for any man to cast aside the ordinances of God as things of no use for him that is strong as well as he that is weak he goes on in a way that is no better then enmity and rebellion against Jesus Christ Joh. 15.14 Ye are my friends if ye do what I command you They are not friends but enemies and rebels who out of wilfulnesse or ignorance do practise the contrary Jam. 4.4 Consider these two things first for a man to live in the use of the Ordinance by the light of Reason and of the Word in the letter this is to live belowe that light that he ought to live in See both these in Isa 58.2 3 4 so on Matth. 23.14 15. Rom. 2.17 18 19 20 21. A man may notwithstanding the light of the Word and Reason be an enemy to the Crosse of Jesus Christ See the same Scripture Rom. 2.23 Matth. 19.20 Revel 3.15 16 17. Last of all for one that is truly spirituall to live upon Christ in the use of some and not in the use of all which thing is possible and too often practised a Christian may walk spirituall in one and legall in another a Church may walk orderly in some things not in all Now so far as a Christian is not spirituall so far he is condemnable and walks in that action contrary to the principle of divine light that is within him a Christian can expect no lesse then to receive against all actions that are not issued forth or do not flow from a principle of light even from him who is eternall life in all Saints causing them to fix their eye upon the great point of eternity CHAP. VIII The seventh Errour divided into two branches the first handled in this Chapter by way of question Whether perfection in the highest degree both of grace and glory be attainable in this life yea or no. THis must needs be true if the rest be but I have something to say against it and that is this First where perfection is there can be no addition or increasing either in one part or other perfection hath nothing above it nothing under it nothing about it I mean in reference to it self that wanteth any thing if there be any thing wanting then it is not perfection But the best of men here in this world have not at all times and in all things that which they do desire or at least what they stand in need of Ergo there is no perfection to be injoyed here Rom. 7.15.18 Now I reason of it not as t is in it self which is the God head but as it is in and injoyed by the creature Secondly in the estate of perfection there shall be no bringing of the soul under clouds of sin and darknesse as it is here whilest in this body of sin and death nor no bringing of the body under clods of earth which requires a resurrection but all this befals us and all men here therfore here is no perfection Rom. 7.21.23 24. Thirdly in the estate of perfection the whole body of Sion shall meet together in glory I 'le prove the argument thus The Saints not before one another but altogether shall receive their portion of glorious perfection Ephes 4.13 2 Tim. 4.7 8. 1 Cor. 13.9 10 11 12 13. From these Scriptures I draw these considerations First neither Enoch nor Elias which were translated and were not for God took them yet these have not neither shall have their full portion of divine glory till all the Saints do meet in the unity of faith and that acknowledging of the Son of God unto a perfect man unto the measure of the age of the fulnesse of Christ Secondly the race and course of a Christian shall be finished in respect of faith and obedience so that he shall not have any work of this nature to do or finish when he comes to heaven even so saith the Spirit what is that Blessed are the dead that die in the Lord for they rest from their labours and their works follow them Rev. 14.13 Thirdly God hath ordained that all these weaknesses temptations corruption and obscurities should befall the Saints here that so heaven and glory may be the more exceeding heavenly and out of measure glorious to them Bread is more sweeter to the hungry then to him that hath his fill of it every day Jam. 1.2 3. Rom. 5.2 3. Chap. 8.18 The King who is above all men cannot think it such a high and glorious condition to be a King as he doth who is a begger all the afflictions of this world although they are one of the greatest glories that a Christian hath here yet it is not worthy to be compared to that glory that shall be given and shewed to them in heaven Fourthly if any man ever had perfection in this life then that person injoyed a greater priviledge then ever the Apostles or any other eminent Saint have enjoyed since the Creation Paul had it not nor none else that can be thought of but do stay till we all meet Hebr. 11. last it is the will of God that they without us should not be made perfect Last of all the time when they shall enjoy this shall be at the glorious appearance of our Lord and Saviour Jesus Christ Fourthly in the estate of perfection a man shall have no enemies neither death nor devill nor a deceitfull unbeleeving heart nor any person to reproach backbite or be any trouble to his spirit here a man cannot be free from them Ergo here is no perfection Again Fifthly in that estate of joy unspeakable and full of glory a Christian shall not onely see himself thus changed by the power of God from the likenesse of him in his grace here to a higher degree of glory hereafter but he fees all creatures both in heaven and earth thus changed also he sees the whole Creation that is now under the bondage of corruption freed from this imperfection Rom. 8. And God hath promised so to discover himself by the teachings of the Spirit unto the elect that all shall know him from the least to the greatest Heb. 8.11 Jer. 31.33 A Christian shall not see God obscurely but perfectly in every creature they shall see God in his naked glory as he is in himself

inventions of men is the wisdom of the world The wisdom of this world is foolishnesse with God 1 Cor. 1. The wisdom of God is pure peaceable gentle and easie to be intreated But sin which is the wisdom of the world is carnall sensuall earthly and devillish The wisdom of God is that by which God himself knows how and in what way man might be redeemed justified and glorified but sin brings death shame and everlasting ruine and destruction to men Rom. 7. Chapt. 2 and Chapt. 3. Jam. 3.1.16 17. so along where the Apostle shews what miserie and eternall bondage sin hath brought upon the whole world and how Christ by his death hath freed men from this eternall thraldom Secondly sin is contrary to the power of God the spirit doth make weak poore dying men strong in the Lord and in the power of his might But sin is the cause why men are weak and miserably poore and it makes them to be in a continuall dying heartlesse condition The power of God is that that changes the heart and makes a person conformable to the Image of Christ translating him in to his kingdom But sin makes a man conformable to it self and so translates the whole world into the kingdom of the devil Ephes 2.1.10 11 12 13. Heb 9.14 Luke 1.14 Ephes 6.10 Rom. 5. Thirdly sin is contrary to the mercy of God the mercy of God is sweet and lovely but sin is filthy and abominable God is love 1 Ioh. 4.16 But sin is hatred and is at enmity with God it cannot be subject to his Law Rom. 8. Christ died to reconcile the persons of men but he never died to reconcile the sins of men The sins of a Saint are as contrary to the mercy of God as the sins of a reprobate are Fourthly sin is contrary to the providence of God that doth feed and nourish all creatures Psal 104. But sin is that that brings a universall famine upon the whole world The power of God bears up all things Hebr. 1. and the providence of God is that that orders all but sin is a universall faintnesse that distempers the world and causeth all things to be out of order Fiftly sin is contrary to the Justice of God in it self and in all the righteous proceedings of it it is just holy pure and heavenly but sin is unjust impure and unholy But I leave these to your meditations Secondly sin is contrary to the Name of God Thirdly sin is contrary to the nature of God as it is in all Saints and in all Angels too Fourthly sin is contrary to the being of God God is a Spirit and a spirituall substance but sin is a meer vanity and a spirituall wickednesse Last of all sin is contrary to all the works of God I le name three of them the work of Creation Redemption and Regeneration First sin is contrary to the work of God in the Creation when God made all things they were very good and beautifull Gen. 1. but sin causeth all creatures to loose that goodnesse beauty and joy that then all creatures had and fils all full of sorrow and evill and makes all to be subject to vanity Gen. 3. Rom. 8. Every creature suffers by the sin of man it causeth all creatures to groan and travail in pain waiting for deliverance But then secondly sin is contrary to the work of God in our Redemption By reason of sin we are heirs of hell children of wrath and of the devil torment eternall torment unexpressable is the punishment due for sin But Christ hath delivered us he became sin for us he took upon him the curse that was due to us he satisfied his Fathers Justice and made us who by nature were heirs of hell and children of wrath to be the children of God and annexed co-heirs together with himself of an immutable immortall incomprehensible glory In the work of Redemption consider first that sin is contrary to the coming of Christ Secondly sin is contrary to the life of Christ Thirdly sin is contrary to the death of Christ Fourthly sin is contrary to the Resurrection And lastly to the intercession of our Lord and Saviour The last work that sin is contrary to is our Regeneration First sin is contrary to the Spirit Secondly it is contrary to the work of grace wrought in us by this Spirit sin is contrary to all the graces and glorious vertues of the Spirit First sin is contrary to the faith of a Christian secondly to the hope of a Christian thirdly it is contrary to the love that a Christian hath to God fourthly sin is contrary to the grace of self-deny all fifthly contrary to the grace of Repentance in all the parts of it last of all sin is contrary to the grace of Mortification it is as contrary to all these to whatsoever God is in himself to whatsoever he is in all creatures by Creation Redemption and Regeneration as light is unto darknesse sin is not a noune substantive for if there were neither men nor devils sin could not be sin doth subsist in and is a dependance upon men and devils sin is not a substantiall being but hath a being and is upheld by these beings the devil is sins originall the first rise of it sprung out of his substance and he is the greatest upholder thereof the devil was a particular principalitie Angel or power before he fell so he is still for when the devil had sinned in heaven if God should have taken away the same power from him in respect of his substance when he cast him down to hell which before he had when he was in glory and had not sinned then would he have been altered in his very being and so he that was in the light and glory of God before could not be the same now that now he is in darknesse But this is against the Scripture and against all Reason too the Scripture saith that those Angels which were once in glory and were happy by sinning and leaving their habitation were most miserable and unhappy and so came to be devils Jude 6. So that they keep their power still but not the same degree of power they had power to glorifie God willingly and with delight now they bring glory to God yea but that is no thanks to them it is not in the will of the devil nor any defire that he hath at all by doing all that mischief that he doth to bring any glory to God or good to man if the devil did know the glorious effect and event that many times God bringeth to passe by his cunning devillish hellish subtilty he would do the best he could to avoid many abominable exploits that he takes in hand What is the condemnation of men and devils but because the Lord is pleased to catch them in their own snare that is he makes their own actions to be the means of their own confusion They in the Gunpowder-treason would not have begun

the appearance of his power and the power or spirit of man is God in that appearance When God made man and put a spirit into him he did put in or goe into man himselfe but he did not put in or goe in himselfe in his Essence but in the manifestation and discovery of his Essence and so he appeared in all Creatures but in man after another manner setting up a greater light and manifestation of himself than he did in all other Creatures besides except the good Angels Job saith that the spirit of a man is the Candle of the Lord it is not the Lord in his beeing for light and darknesse are both alike to him The spirit of man is not in the course of nature a light to the Lord to discover any thing to him but it is the Candle of the Lord set up by him in the bodies of men by which light they come to know God and to know all things that hee hath decreed that by that light shall be revealed unto them Rom. 1.19 For as much as may be knowne of God was manifest in them for God hath shewed it unto them now if that light had bin able to carry them forth into a spirituallity in all things that as they knew God so they might glorifie him as God and not become vaine in their imaginations and so turne not nor make use of that knowledge which they had of God to the exaltation and setting up of that that was not God they had bin saved verse 20.21.22.23.24.25 but that light was not sufficient for such a worke Secondly the spirit of man is of thorow and to God that is as he is the Ordainer Creator Governour and Upholder thereof surely there must needs be a wonderfull appearance of God in all this and this must needs be God in a glorious appearance or discovery of himselfe in man and yet his Essence is not the nature life and spirit of man a wonderfull appearance of God in man to give and measure out into his Spirit so much power and glory Thirdly the spirit of man as it came forth in its first estate out of the hands of God was the sweetest and the excellentest of all Creatures in this world and was heire of all things being very frequent in Communion with God now the same spirit that he had then he never lost for then he would have ceased from his being and therefore all men have such a spirit as then God gave unto Adam that which he lost by falling was that good peaceable holy and glorious condition wherein he stood with God this hee lost both for himselfe and his posterity in the day that thou eatest thereof in dying thou shalt surely dye now if by dying the Lord had meant to take away his Spirit in the being of it then how comes it to passe that he lived so long knew his wife and increased in his Generation by which meanes we come now to have a being in the world what cunning Antichristian Poeticall Phylosopher is there that can winde us out of any of these truths Fourthly If Adam lost his spirit and it was not one and the same with ours then did God raise up another contrary Generation in the World and then what kind of Death is that which he did and we doe now suffer if that spirit was destroyed in the being of it then it never after felt or could be any wayes capable or sensible See the booke Intituled Divinity and Phylosophy dissected either of a condition of Joy or torment but that that we call the losse and fall of man that Antichrist saith is nothing else but God in an appearance of darkenesse for the sinnes cause and for the good of the man that God and man had made that hee might take an occasion by this darkenesse and obscure appearance to manifest himselfe to and in the man in all his Essentiall glory Answer man by his fall instead of bringing Death to himselfe and to his posterity by this meanes he brought life and immortality the God-head and the Essence to himselfe if all this be true it is time I thinke to throw away the Scriptures in the beginning God made man Righteous but he hath found out many inventions Eccles Fifthly Bright Starr That light is a pure simple naked and habituall faith Residing in the crowne of the of the soule and beholds God without any meane pag. 115. As if he should say that the soule by a habituall faith beholds God without a Mediator for saith he nothing is but Gods will pag. 70. the will of God is God himselfe therefore nothing is but it pag. 71. line 14. and that this is a Divine truth according to the Scriptures he turnes you to the first chapter and there you shall see one lye proved to be a truth by another if this be a trueth it is Impossible that there should be any Mediator and if this be true then the soule is God and so God doth behold himselfe without any meane the spirit of man is a particular substance and power besides the Essence of God yet there is not another Essence or God-head besides that one who is Infinite and Eternall all spirits whatsoever are so many particular substantiall powers all powers whatsoever are one in their Originall but many in reference to their particular beings if any man hath lockt himselfe up in secret and is very loath to come forth to show himselfe plainly to the poorest capacity whether he be for Christ or for Antichrist yet let him now come forth to helpe us against the mighty or to helpe the mighty against Jehovah I will prove this truth to you by the Scripture and by Reason too Which is 1 Pet. 3.22 At the right hand of God gone into Heaven unto whom the Angels Powers and might are subject here is included in this all the spirits that are both in Heaven and Earth now I prove that they are perfect particular powers and beings besides God the power of God in the God-head is God and it is not compounded of parts and degrees but the power of God in the severall appearances of God is not the life and being of him but is the life and being of Angels and men Secondly the power of God in his Essence cannot be made or brought into subjection under Jesus Christ but the power of God in his severall appearances are for God hath so exalted the Lord Jesus that all Creatures both men and Angels are made subject to him Philip. 2.9.10 But God cannot be made or brought under subjection to God as these Angels powers and mights were Againe Thirdly There cannot be a higher confusion or A greater contradiction imagined and expressed by the heart and tongue of man then this to thinke that God should ever bow downe to the Lord Jesus God in his Essence is the blessed Trinity in his person hee is the Father of our Lord Jesus Christ take away a