Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	see_v	soul_n	7,416	5	4.9607	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86493	Of the nature of faith. A sermon, / by Barten Holyday, Doctor of Divinity.	Holyday, Barton, 1593-1661.	1654 (1654)	Wing H2532; Thomason E809_17; ESTC R207573	12,893	37

making the understanding firmly assent to things that do not appear It is an Habit for vvhereas man after his fall had onely a possibilitie to Belief Faith does not onely reduce that possibility into an ability but also into a facility Though Christ lay a yoke upon us Faith makes it easie though Christ lay a burden on us Faith makes it light Draw me we will run after thee says the Spouse Cant. 1. 4. Nor does this Faith teach onely to runne but also it shews us which way to runne it does not onely give us vvill but also knowledge it being an habit of the understanding And this is manifest from the act of Faith which is to believe To believe being an act of the understanding which does notwithstanding include an act of the will the understanding in this act being determined by the command of the will The act of believing being a cogitation with an assent whereby eternal life is begun in us This is the end and yet the beginning of Faith according to that of the Apostle Faith is the substance of things hoped for the certainty of happinesse by Faith being counted for possession And it gives this possession whiles it makes the understanding firmly assent it makes it assent it is the victory of the holy Ghost upon the understanding which is happily led captive into liberty and by the power of Grace is delivered from the bondage of Nature And being delivered it does firmly assent There is a neutral act of the understanding inclining to neither part and that is doubting There is an act of the understanding inclining onely to one part but it is onely through some light reason and that is conjecture There is an act of the understanding inclining likewise onely to one part but it is with fear and that is Opinion But this act of Faith is not onely to one part but also with a firm assent In which firmnesse of assent it agrees with knowledge from which notwithstanding it also disagrees knowledge being of things that are manifest to the understanding but Faith being of things that do not appear And thus is the act of Faith distinct from all the other acts of the understanding Will you see the Power that produces Faith Behold Grace For since the object of Faith is above nature the act of Faith must likewise be above nature and therefore must proceed from such a cause as is able to raise the soul to such an assent Now whereas faith comes by knowledge and knowledge seems to depend rather upon the industry of nature then upon infusion True it is Faith does depend upon nature in respect of its outward cause as external persuasion but the principal and proper cause of Faith is grace working inwardly in the soul Will yee see the excellency of Faith You see it is a supernatural gift It is above corrupt nature which alas is so corrupt that of it self it is not onely not able to believe but does ungraciously resist belief But was it also above Pure nature had not our Parents in the state of Innocency Faith Faith they had in God but had they Faith in Christ Could Christ be the object of man's Faith before man's fall If we consider the person of our Saviour consisting of God and Man it were improper to say he was then the object of Faith but if we consider the sufficiency which was radicated in the Divine Nature and by which power the Divine Nature did assume the Humane Nature we may say that man could then believe in Christ because then he was able to believe in God in what manner soever it should please God to exhibit his sufficiency whether under the nature of Creation Redemption or Sanctification Faith being more properly grounded in the sufficiency of these acts then in the specification of them Gold Chrystal and a Starre are the object of the fight not in respect of solidity and transparency but in respect of visibility in which they all agree But a foreknowledge of Redemption which implies mans fall seems not congruous with the state of Innocence such knowledge being not a degree of perfection before man's fall but a relief of his imperfection after it Yet Aquinas acutely if not warrantably thinks that Adam then foreknew the mystery of the Incarnation though not as a means of Redemption yet of mans perfection in the future vision of God Will you see the manner of the Production of Faith It is wrought in the soul by a double work of grace by an illumination of the understanding and by an excitation of the will Grace inlightens the understanding whereby first it looks forward on the Law and then it reflects upon its own guilt and so begets Fear Next it beholds eternal life and a promise of that life in Christ Grace likewise inflames the will first to desire remission of sinnes and then an application of Christs promises to ones self for the effecting of such remission These then are the things which grace makes us look after this is the Order of the things which grace makes us look after the Law the Gospel Pardon and the Application of Pardon Behold likewise the Passions which grace makes us feel Behold the Order of the Passions which grace makes us feel Fear Hope Desire Joy This is the Method of the holy Ghost in the conversion of the Soul And as some of these degrees goe before faith so you may see also the degrees of faith You shall sometimes see a faith so weak that it appears to be rather Desire then Faith But yet it is a desire not only of salvation for Balaam also could desire to die the death of the Righteous but it is also a desire of Righteousness The fool the wise man both desire the end but only the wise man desires also the means Now this desire of grace is never without grace and has the promise of blessednesse Blessed are they that hunger and thirst after righteousnesse Mat. 5.6 And though this desire of Faith be not Faith Desire being a Passion and Faith an Habit yet this desire of Faith is never without Faith it is an infallible effect of Faith The desire of grace is a sanctified affection and where one affection is sanctified all are sanctified and where all are sanctified the whole man is sanctified He likewise that is sanctified is justified and he that is justified believes He then that unfeignedly desires Faith has Faith Which desire proceeds not from a want of Faith but from a want of the knowledge of Faith divers having Faith but not the skill to know it Sometimes you shall finde the weakness of Faith in respect of knowledge the knowledge of the Gospel Thus was the Apostles Faith in the knowledge of our Saviours Death and Resurrection For when our Saviour told them of his going down to Jerusalem and his sufferings there Peter rebukes him and sayes Master have pity on thy self this shall not be unto thee

OF THE NATURE OF FAITH A SERMON BY BARTEN HOLYDAY Doctor of Divinity LONDON Printed by S. G. for W. Lee and are to be sold at his shop at the signe of the Turks Head in Fleetstreet over against Fetter-lane end 1654. HEBR. 11.4 By Faith Abel offered unto God a more excellent sacrifice then Cain OF The Nature of FAITH THere is not any action in common life performed without a kinde of belief no man of a rectified reason undertaking any business but with a belief both of the possibility of it and of the benefit Which as it is true even of civil faith in outward life so is it much more true of true faith in the inward life For without this no man can please God no man can intend to please God He that comes to God must believe that he is and that he is a rewarder of them that diligently seek him Faith then must be the beginning of our action and should have been the beginning of Cain's action as it was of Abels but as at first it made an inward difference between their persons so at last an outward also between their sacrifices But the more distinctly to understand the actions of these brothers we may distinctly view the sacrificers the sacrifices the difference and the cause of the difference which was Faith by faith Abel offered unto God a more excellent sacrifice then Cain Behold the persons Cain and Abel The first work that God performed for man was to make him perfect and the first work that man performed after God's work was to make himself imperfect Which when Adam had done and afterwards had children God in his wisdome did in his first childe Cain shew him his graceless state into which he was fallen as in his mercy he did in his second son Abel shew him in some proportion the good estate into which he was restored In which two brothers God was pleased to shew that division which afterwards succeeded in mankinde Abel being the first of the most eminently righteous and Cain the first of the notoriously wicked Which difference in their inward estate some think to have been shadowed out in their outward estate Which strictly may not be admitted for truth both their professions being lawful though in some degree it may be granted if we look upon the occasions and readiness of trespass in the condition of the one more then of the other Behold Gain minding earthly things to be sure of his portion betakes himself to gainful husbandry and covetous commerce and with his son Enoch builds a City invents also as the Learned Josepbus tells us weights and measures and takes possession of the Eastern parts making himself a Lord in the earth which he chose for his portion though we must farther censure it as a woful husbandry to water the earth with his brothers blood and then to plow it But behold Abel a Shepherd the holy Patriarch of the Patriarchs and the Princes of Israel Behold a condition of life excellent for simplicity being a stranger or rather an enemy to City-craft Behold a life that does not so take up the minde as not to respite it to meditation the true use of life to meditation on the works of God so of our selvs a chief work of God Behold a life that requires not the fixed glory of an habitation but aptly expressing by its moveable shelter the humble pilgrimage of our life Behold a life helping us in this life with the ready charity and wisdom of clothing Behold a life which in that first age he help'd them to the matter of their sacrifice and was truly the substance of it whiles the embleme of the due innocency of it Behold a life not onely innocent but eminent a life that is the life whiles the lively image of a Prince and of God a good ruler being the Shepherd of his people careful to guide them careful to preserve them not letting the sheers go deeper then the wooll Behold a life the image of God tender in his providence over the improvident sheep more tender in his providence over man most tender in his providence over innocent men his Church and therefore anciently the Shepherd was not so joyfully clothed with the fleece as Kings and the King of Kings with the comfort and honorable title of the Shepherds of the people Now these two brothers did not onely differ thus in profession but also succession Cain had wealth and issue a father he was though of a race that was not so happy as to degenerate But Abel had the excellencies of sanctity and martyrdome Succession he had none but his example and in respect of age in that age of the world he died yong preventing the growing danger of corruption by grave and death Yet after an excellent manner God gave succession unto Abel whiles in stead of Abel he gave to Adam religious Seth whose righteous posterity dealing in innocent arts did afterwards dwell in the holy Land the type of that inheritance at which they aimed Nor were their posterities distinguished only in conditions but also in name the female posterity of Cain as some tell us being called the daughters of men as the male posterity of Abel supplied in Seth and which were taken with those beauties are for their worthy descent though not for their frailtie called the sons of God These then being the conditions of the persons you may see yea fore-see the conditions of their sacrifices for each of them did offer unto God a sacrifice The end of the creature is the honour of the Creator and such honor is to be performed by some acknowledgement and such acknowledgment has been always made by sacrifice which as it is due unto God by the right of Creation so has it been always performed unto God from the time of the Creation And such duty being required of man by God God always instructed man with such knowledge whereby he should be able to perform such duty In the beginning of the world God taught Adam and in process of times Adam taught Cain and Abel both the kinde and manner of their sacrifice Before and under the Law the sacrifices were much of a like nature they being both external and yet they differed by the many and special rites and ceremonies used in sacrifice under the Law The Mosaical sacrifices were of three kindes some of them being divided part unto God part to the Priest and part to the people such was the peace-offering and this offering was the meanest Some of them were divided part unto God and part to the Priest such was the sinne-offering and this was the second best But the last was the burnt-offering which was offered onely unto God and this was the most excellent Now all the sacrifices before the Law were like unto this being offered all onely unto God as all the spiritual sacrifices now under the Gospel as Love Prayer Fasting Obedience Humility Thankfulness and the