Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	year_n	8,996	5	5.0082	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44026	Innocency, though under a cloud, cleared By P.H. a poor prisoner, when almost sunk under pretended friends censures in the day of his sufferings. And also, a discovery of the comforts that attends innocency in a prison. As also, twenty four usefull particulars left by him for his children and friends, and being left in a friends hand for his relations, I could not but make them publick; judging it will be no loss to the author, and great gain to the reader, and justly give offence to none.	Hobson, Paul.	1664 (1664)	Wing H2274A; ESTC R222586	80,187	179

the Body this is the highest of all four Yet this Mind so high so noble knowing all things yet cannot know it self If so there must needs be something above that 's more chief more noble to order and guide and that is God Object If any should object and say All things are caused by the Sun Answ That cannot be For Man is made of the four Elements each of which is directly contrary to each other as Fire to Water c. Now that four contraries should joyn all in one peaceably to make one shews something above them to command them Obj. And if any shall say that the Air which is between Fire and Water doth reconcile these in one Ans What power is it that doth cause them to be subject to the Air it self cannot do it for it 's inferiour to either therefore there must be a power above each to encline the Air to that work and them to that subjection which power must be God So that from all that hath been said Reason it self shews there is a God had we not the blessed Scriptures which blessed be God we have And so much for this Question Dear Brother for your soul-refreshing Letters I thank you The Lord encrease your Prison mercies and bear you up under all your tryals which I know are very great but God can and I hope doth make them very easie Now dear Brother if it might not be too much trouble to you I could heartily wish that you would either in your Book that you are writing or in some other Papers leave your thoughts to these few Questions following by which you will engage him that is yours in the best bonds of Love Quest 1. The first Question relates to the great difference between the Roman Catholicks and Us and that is to beg your chief grounds from Scripture to prove That after the Consecration by the Priest it remains still bread and is not become really but representatively the flesh and blood of Christ Quest 2. What is your chiefest and most satisfying ground to prove and that from the Old Testament That Christ the Messias is come in answer to the Jews profession Quest 3. Seeing that in the Scripture the Gospel is so diversly expressed as sometimes it is called Gods Gospel and Christs Gospel and the Apostles Gospel and sometimes the Word is called the Gospel and sometimes God's Power is so called So the Question is What is truly and really the Gospel Your brief and exact Answer to these will refresh the heart not only of me but of many more of your Friends Farewel My hearty endeared Friend I shall do what I can to give you a brief Answer to these Questions Though I have not much freedom to meddle with that yet I shall briefly set down my Grounds and Reasons from Scripture which hath fully satisfied me and I hope it may satisfie you and others Quest 1. In answer to the first Question as to the business of Transubstantiation 't is clear that after the Consecration by the Priest it 's still bread And you will see it if you mind what is the Ground of the Roman Catholicks judging it otherwise The mistake is from this word Mat. 26.26 c. This is my Body Now say they Christ said so and he cannot lie In answer to that we say so too But you must mind how that word this is is in Scripture taken it 's taken two wayes 1. It 's taken Really as in John 20.31 This Jesus is the Christ that is Christ is really Jesus 2. It is taken Representatively representing a thing and is not really the thing though the word this is be there used as in Rev. 1.20 The seven Stars are the Angels of the seven Churches and the seven Candlesticks are the seven Churches Now none will say because the Spirit cannot lie that the Churches be Candlesticks c. But see yet more clearly in 1 Cor. 10.4 And they did all drink of that Spiritual Rock and that or this Rock was Christ. Now none will be so foolish as to affirm that Christ was a Rock of Stone So here This is my Body that is it doth really represent my Body Now they have no way to answer but will object and say O but this is a Miracle that Christ then did work and still doth by turning the real bread into real flesh Answ God and Christ never did work a Miracle in all the Scripture that you or any can prove but in the working of the Miricle it was so wrought that it did convince the outward sences of all that saw it or believed it Did he turn Water into Blood The sence of Seeing was convinced by seeing the colour changed Did he turn Water into Wine The sence of Tasting was satisfied and convinced by the tast as you may there see And so never was any Miracle wrought but the outward sences were and must be satisfied and convinced Look over all the Scripture and it was and must be so but in this it is not for as before so after the Consecration the eye did see it Bread and doth so still and the Taste did taste it Bread and so it doth still They and all the wit of man cannot answer this Quest 2. In answer to the second Question how to prove Christ to be come in answer to the Jews Objection Much may be said both from Scripture and Reason too large for me to assert therefore I shall onely mention one ground from the 9th of Daniel beginning at the 24 ver to the end of the chap. It being that which I never could see either here or beyond Sea by any Jew answered There the Angel tels Daniel the set time of Christ's coming and dying and tells him It 's seventy weeks from the day that the Command went out to rebuild the Temple Now that day Daniel knew and from that very day to Christ or the Messias death as it is there expressed is to be seventy weeks seven weeks and sixty two weeks and the week in which he dyed sixty two and seven and one week make seventy weeks Now first enquire of the Jews If they do not own Daniel a true Prophet they will say yea they do Then enquire if that Prince or Messias spoken of in Dan. 9.25 26 27. be not the Messias they look for they must and will say it is Then enquire If they have in all their Records any other accompts of weeks than two that is a week of dayes and a week of years they must and will say they have not Then reason what King reigned and what time of his Reign it was when the Command came forth to rebuild the Temple which is openly by them and us known Now till Christ's Death from that time must be but seventy weeks and if they should say seventy weeks of dayes then Christ had come before the Temple had been built but it must be seventy weeks of years accounting seven years for a

a Soul or Spirit in man that lives though the body dyes and also give you a hint of some of the Priviledges that the Soul enjoys after its separation from the body and then make some improvement Now in the first place I shall let you have some Scriptures to prove that there is a separation betwixt Soul and Body according to the Doctrine and shew some Reasons for it the Scriptures to prove it are these Gen. 35.18 18. Job 34.14 15. to them apply Psal 22.26 Ezek. 12.7 Act. 7.59 60. Luke 16.21 and so much for Scriptures the Reasons follow The first Reason Is from God's Appointment The second Reason From the the very nature of Soul and Body the one Spirit the other Flesh and Dust As it is unnatural for a Spirit naturally to dye so it is as unnatural for dust and flesh for ever to live without being changed from a Natural to a Spiritual as in 1 Cor. 15.42 43 44. If it be objected That by this Adam must have dyed if he had not sinned Answer It is a Question that the best cannot answer for there is more ground to believe that if he had not sinned yet his fleshly body must have had a time to have changed because it was dust and so natural and not of the nature of Eternity and to that end do not only mind the Natural Reason but this Scriptural Ground Whatever was a fruit of Sin Christ by his Death freed Saints from but Christ frees no soul from a Natural Death Ergo A Natural Death is not a bare and only fruit of sin if it were every Saint through believing in Christ would be freed from it but none are Ergo c. But this is a dispute amongst the greatest of the Learned and I shall enter no further into it Secondly I shall let you know in what sence the Scripture represents the Soul 1. Sometimes it is taken for the whole man as Gen. 17.14 c. Lev. 5.2 3. and chap. 7.19 2dly It is taken only for fleshly and natural blood and so the common life of man Gen. 46.26 3dly It 's taken for the affection of the soul as first for Love as 1 Sam. 18.1 Secondly for Grief and Sorrow Jer. 13.17 4thly It is taken figuratively for the Stomach Prov. 27.7 5thly It is taken for the breath of a man Jam. 2.26 6thly It is taken for the natural life distinct from the body and also from the soul or spirit of a man 7thly It is taken for that Soul or Spirit which was breathed by God into Adam by which he became a living Soul this is that that never dies And that there is such a Spirit or Soul that never dies I shall give you the Reasons and Scriptures to prove That there is something in a man that is part of man that lives and never dies and that I shall prove from these Scriptures and Reasons following and then shall give a brief Answer to the Scriptures and Reasons of such as are of a contrary mind The first Reason is grounded on Gen. 35.10 we reason thus Had there been nothing to have lived and gone to God it could not have been a departure but a cessation but it is said Her Soul departed and she dyed that is to say her body dyed But had her soul dyed there had been nothing to depart from the body The second Reason is from 1 Kings 17.21 22. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Child's soul come in to him again v. 22. And the Lord heard the voice of Elijah and the soul of the Child came in to him again and he revived Had the Child's soul been dead the Prophet would not have prayed that it might return to the body but that it might live again But God heard him and returned the soul of the Child and then the body revived Had the soul been dead both must have revived but the one returns the other revives so they were not both in one capacity The third Reason is from Eccles 3.21 Who knoweth the spirit of a man that goeth upward and the spirit the of beast that goeth downward to the Earth The Reason lies clear did the soul of a man dye when the body dies it dyed as a beast but here is a distinction so that there is a difference And where lies it the Text tells you That dust goes to dust but the Spirit to God that gave it so that it is clear that there is a part of a man that departs and lives when the body dyes The fourth Reason is from Mat. 10.28 And fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell A good ground to prove this for Christ said Fear not them that can kill the body but are not able to kill the soul Now if the soul dyed with the body then he that killed one must of necessity kill the other but Christ saith plainly they may kill the body but not the soul So there is a Soul or part of man that lives though the body dyes The fifth Reason is from Act. 7.59 And they Stoned Stephen calling upon God and saying Lord Jesus receive my Spirit If there had been nothing in Stephen but what was to dye his Prayer had been needless but when his body was to dye he prayes that God would receive his spirit so there was a spirit or soul to depart and be received though the body dyed The sixth Reason is from 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day From whence we reason thus If all in man that is one with man dyed when the body dyes then when the body had on it any part of death or decay all in the body that is its own must be so too but here you see there is something that increases and gets up when the body decreases and goes down The seventh Reason is from 2 Cor. 5.6 8. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord and in v. 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. In which words you may see that there is some part of man which when the body dyes is absent from the body and at that present is present with the Lord now if all in man that is of man did dye with the body then there was nothing to be present with God but you may here see it is and it was that which the Apostle groaned for The Eighth Reason is from Heb. 12.9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverance shall we not much rather be in subjection to the Father

week that is seventy times seven years which is four hundred and ninety years and just so long and no longer it was from the Command to build the Temple to Christ's Death and he dyed in the middle of the last week that is in the middle of the last year This no Jews can truly answer and it being so unanswerable as to them and so full of clear satisfaction as to any doubting Christian I shall say no more in answer to this Question but beg of God it may satisfie you as it hath done me Quest 3. Now in answer to the third and last Question consider these Particulars as to the Gospel 1st Consider whose it 's called God's Mark 1.14 2 Cor. 11.7 1 Thess 2.2 8 9. 1 Tim. 1.11 2ly Christs Mark 1.1 Rom. 15.19 29. 1 Cor. 9.12 18. 2 Cor. 4.4 2 Thess 1.8 3dly The Apostles Rom. 2.16 chap. 16.25 2 Tim. 2.8 2 Cor. 4.3 Secondly What is relatively called Gospel 1. God's Power Rom. 2.16 that is to say his Grace or that wherein his Power is made manifest or implied 2. The Word of God is called Gospel Act. 8. ●5 Heb. 4.2 3. The Doctrine of Grace or Justification is so called apply Gal. 1.6 8 9. with chap. 2.14 and 3.1 2 8. 4. Preaching Doctrine whether true or false 〈◊〉 it relates to or pretends Justification is called Gospel Gal. 1.6 8 9. apply chap. 2.14 chap. 3.1 2 8. 5. Preaching and other Ministrations or imployments for Christ or his Church is relatively called so see Phil. 2.22 chap. 4.3 1 Thess 3 2. Quest What is really the Gospel Answ It is the Deliverance or Salvation of poor souls through the Free-Grace of God by the ●eath and Resurrection of his Son Jesus The ●●●ath of which will appear by Act. 15.7 apply chap. 10.30 to v. 44. and chap. 11.1 chap. 〈◊〉 24. Ephes 1.13 chap. 3.6 apply Ephes 6.19 20. with 1 Cor. 5.20 2 Tim. 1.10 see 1 Pet. 1.11 12 18 19 20. by applying Tit. 2.20.11 12. with Col. 1.5 6. see Col. 1.23 24 to ver 28. you will see this Truth by applying God's Promises Isa 61.1 12. with Luke 4.18 19. So much in answer to the Queston What the Gospel is Search the Scriptures and you will see it plain So I shall say no more to that but beg of God we may believe and walk worthy of it Amen Amen Now seeing God was pleased after a small time that I had been close Prisoner to refresh me so much that after many dayes of Prayers and Tears I was made to sing although for so doing I was condemned by some though what I did sing was that which was given in sutable to my Condition and God's dear and gratious Dealing with me and because some did so censure me for it I thought good to insert one o● those Hymns I did make since I came here which is as followeth An Hymn I made upon my being taken and carried to Prison with the Matter and Manner August 20. 1663. AS I in Bed asleep did lie A Messenger steps in And saith Arise even by and by Here 's Warrant from the King Your House to search and you to take Nehem. 6.8 12. You must no longer lie I soon did see what plot they make To take my Liberty When I before the Great One came Mat. 10.18 He askt why I did smile Luke 21.12 Good Sir I said do not me blame You 'l find in me no guile Away said he to th' Tower him take And him there close let lye Job 35.12 No words nor excuse must I make Prov. 21.13 But leave my Liberty When I came here I was amaz'd Psal 46.1 and 86.5 But God did me soon meet And bid me not to be afraid Isa 41.10 and 66.5 Rejoyce but do not weep ●y foes though fair I will declare Thy patience I will try Rev. 2.10 〈◊〉 joyce in me doe not despair James 1.2 In me 's thy Liberty No sooner did this Grace appear Psal 42.4 5 6 7. But I cry'd out amain O Lord Let me not now come here And go away in vain Psal 79.9 But let thy hand now shew thy heart Isa 27.9 And let me live on High Psal 86.16 And from my soul let sin depart Isa 33.16 For that 's true Liberty Then did I sing Act. 16.25 and sate me down Letting them shoot their darts At him Psa 126.10 who ever wears the Crown And reigns in all Saints hearts 'T is he that is now Zions King Psal 2.6 And doth the world defie 'T is he which light life doth bring Joh. 14.16 In him 's my Liberty The Lamb of God Rev. 5.12 and 1.5 our King will come In Righteousness to Reign His glorious Kingdome is begun Isa 32.1 and 52.7 He 'll all his foes disdain And he himself will soon declare Rev. 19.6 That Psal 91.13 he alone is He Whom Kings Nations must now fear Jer. 10.7 In him 's their Liberty His Wedding Day with men he 'll keep Rev. 19.7 21.9 3.4 5. 4.4 7.14 And Promises fulfil With garments white he 'll cloath his This is his Father's will That they should all now live with Sheep Joh. 17.21 22 23 24. In union for to be And see themselves redeem'd from sin him Phil. 3.20 To perfect Liberty And I in Christ shall now be blest Phil. 3.8 and 1.23 He unto me did say Now enter thou into thy Rest Rom. 8.1 That none can take away Psal 37.7 Untill my Wrath on men be past Isa 26.20 I 'le shut thee up in me Though into Prison men thee cast I 'le be thy Liberty A Work for thee I have to do Act. 26.16 In which I 'le thee maintain Isa 41.10 My Truth thou must bear witness to Act. 23.11 Whil'st life in thee remain Unto my Truth now set thy seal Rev. 20.4 My Name to Magnifie John 3.33 I will then sure to thee reveal Jer. 33.3 What 's Truth and Liberty Prisons of old were Prophets Schools Psal 94.12 and 119.71 And there were taught by Me To learn my Statutes and my Rules And eke my Majesty And there did I them strength afford Psa 138.3 For all Extremity 2 Cor. 1.4 5 And I who was their only Lord Psal 37.39 27.1 Did give them Liberty When I beheld this Glory bright Psa 118.14.15 Shining in me so clear I then did sing and also write Isa 12.1 2. That others might him fear Psal 34.11 And also may awake and sing Isa 26.19 Tho in the dust they lye In Christ their Dew on them falling By whom's their Liberty In all the world he 'll this declare ●sal 89.10 To all both great and small His Holy Arme he will make bare ●sa 63.12 Before the Nations all And they that will his

it was Christ given up to in his Death Isa 63.3 I have trodden the Wine-Press alone and there was none to help for I will tread them in mine Anger and trample them in my Fury and their Blood shall be sprinkled upon my Garments and I will stain all my rayment 3. It was to and by the worst of Executors For First They were his Enemies Secondly Their envy was in them as Professors under the Notion of Religion Wrath covered with Zeal is implacable and such are the worst of Enemies that Envy is the worst and where that is there is no pitty no more had they of our dear Saviour Isa 50.6 I gave my back to the Smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting Apply Mat. 27. 4. In the highest of his Sufferings when he was on the Cross in the sence of his Sufferings God did appear to forsake him Mat. 27.46 And about the ninth hour Jesus cryed with a loud voice Eli Eli lamasabachthani that is to say My God my God why hast thou forsaken me O to lose sight and sence of Presence is sad Suffering in it self is sufficient to sink down a soul but to lose Presence in the midst and heighth of Sufferings doth sadly aggravate it yet this must dear Christ be given up to O what Love is there in God! O unspeakable Love to poor Sinners that to accomplish their good and safety his Son must thus suffer and be thus forsaken The third thing in order is How God gave him up 1. Freely for he was not sought to by any for Christ thus to be given up nor no purchase should have been given if he had been so offered but God doth it freely In Isa 50.2 Wherefore when I came there was no man when I called there was none to answer Is my hand shortned at all that it cannot redeem or have I no power to deliver c. And chap. 63.5 And I looked and there was none to help and I wondered that there was none to uphold therefore mine own Arm brought Salvation unto me and my Fury it upheld me Besides all his Tearms in his Tenders of this dear Christ are free 2. As he did it freely as to us so he did it with the greatest severity as to him and that you will see if you consider these Scriptures Isa 53.4 5 6 7 8 9 10. applyed with Mat. 27. from the 29 to the 50 verse and Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things And in that 8th of the Romans consider what it is for God not to spare his Son as the Word is He Spared not his Son 1st Not to Spare implies or signifies the highest Severity of Justice Deut. 13.8 Thou shalt not consent unto him nor hearken unto him neither shall thine eye pitty him neither shalt thou Spare neither shalt thou conceal him Isa 13.18 Their Bowes also shall dash the young men to pieces and they shall have no pitty on the Fruit of the Womb their eyes shall not spare Children 2dly It 's to let out Justice upon one without the least exercise of pitty or any reluctancy or roulings of bowels of compassion See Jer. 13.14 And I will dash them one against another even the Father and the Sons together I will not pitty nor Spare nor have mercy but destroy them Ezek. 7.4 8 9. In the 4th verse And mine eye shall not Spare thee neither will I have pitty but I will recompence thy wayes upon thee and thine abomination shall be in the midst of thee and ye shall know that I am the Lord. In 〈…〉 Now will I shortly pour out 〈…〉 and accomplish mine Anger upon 〈…〉 ●●dge thee according to thy wayes and will recompence thee for all thy abominations In the 9th verse And mine eye shall not Spare thee neither will I pitty thee I will recompence thee according to thy wayes and thine abominations that are in the midst of thee and ye shall know that I am the Lord that smiteth And in Ezek. 9.5 And to the others he said in mine hearing Go ye after them through the City and smite let not your eye Spare neither have ye pitty 3dly It implies a laying aside all regard or respect to the party suffering See this word so exprest Job 30.10 They abhor me they flee far from me they Spare not to spit in my face And as it was there with Job so it was with Christ Isa 50.6 I gave my back to the S●●irters and ny cheeks to them that plucked off the hair I h●● not my face from shame and spitting Apply to this Mat. 27. From all this if you consider it you will see it was from God upon Christ with the greatest Severity that could be 3. God did not only give him unto us freely as to Christ with the greatest severity but he did it delightfully Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his soul an offering for sin he shall see his Seed he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand 〈…〉 to give up the Son 〈…〉 death to accomplish 〈…〉 Life for poor Sinners 4. He did it self 〈◊〉 〈…〉 himself and to Christ and he did it so as admitting of no reasoning from himself or any way of repining or minding the loss of his Sons Life and as to Christ he might have said as David O my Son my only Son O shall I give my Son for Sinners my Friend for my Enemies he never seems to give way to any such discourse or reasoning but denies all to accomplish his Love for lost Creatures Nay Christ might have said to his Father What dost thou find in me word 〈◊〉 Death if not how can it stan● 〈…〉 24.16 The Fathers 〈…〉 Death for the Children neither shall 〈…〉 put to Death for the Fathers every 〈◊〉 shall he put to Death for his own sin 2 Kings 14.6 But the Children of the Mu●●● 〈…〉 according unto that which is w●● 〈…〉 of the Law of Moses wherein 〈…〉 ●●●ded saying The Father s●●●● 〈…〉 for the Children nor th●●● 〈…〉 death for their Fathers but every man shall be put to death for his own sin Besides Father there is rouling of thy Bowels to others as in Hos 11.8 How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together And in Jer. 31.20 21. Is Ephraim my dear Son is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Verse 21. Set thee up way-marks make thee high heaps set thine