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	sin_n	sin_v	13,883	5	9.2456	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48758	Pneumat-apologia. Or, An apology for the power & liberty of the Spirit as at first to give a being to, so still to give a blessing by his ordinances. In three sermons preacht at Great Budworth, to some persons of honour, and several of the clergy then present to communicate in reference to the late act. By James Livesey, A.M. & vicar of Budworth.	Livesey, James, 1625-1682.	1674 (1674)	Wing L2595; ESTC R213711	65,921	192

Ambrose his Counsel with you Toto animo odi damna quod diligit mundus Tanquam mortuus a labe affectu illius te separa Epistolarū lib. 4. Floriano sicut sepultus nil habeas carum de saeculo tanquam defunct us omni terreno te abdica negotio contemne vivens quae post mortem habere non poteris 10 Walk watchfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightly As it is not enough that you be and do good for a day or two before you come to the Sacrament but your care must be to walk uprightly so it must be your care when you are gone thence to walk thus Go then and sin no more Joh. 5.14 no more so wilfully so prefumptuously To sin after a Sacrament is to sin with a witness To sin against clearest light and dearest love provokes exceedingly and yours will be found of this nature To provoke God in a Wilderness is not so bad or sad as to provoke God in a Paradise 'T was an aggravation of Eves sin to listen to the whisperings of the Serpent when placed there 't is so for you who have been sealed with the holy Spirit of promise now to listen to the delusions of that lying Spirit Enar. in Psal 29 Adam in stercore says St. Austin est cautior quam Adam in Paradiso Sacramentum est juramentum every wilful iniquity now comes little short of perjury There are some sins which the fallen Angels were never guilty of they sinned not against the Patience of God non expectavit Angelos they suffered immediately as they had sinned Nor against the tenders and offers of Grace the golden Scepter was never held out nor pardon offer'd to them Nor against the Death and Passion of Jesus Christ he died not for them if now we sin not out of weakness but out of wilfulness our sins will be found such as the Devils themselves are not guilty of What higher priviledg is or can mortal man be capable of on this side Heaven than to be feasted at the Lords Table with these Heavenly viands Now the greatness of the Priviledg adds to the greatness of the crime Ubi sublimior praerogativa ibi major culpa Salv. de Gub. Dei lib. 4 pag 128. your sins after a Sacrament cannot take Christ from you but they may take rest from you Psal 38.3 They cannot take Grace from you but they may take peace from you God may break your bones and leave you long in the dark you may never recover that comfort and assurance which you had before Wicked men have their Heaven here and their Hell hereafter and some good men have their Hell here and their Heaven hereafter Now Sirs you have been at the Lords Table you have seen what Sin cost Christ what buffetings what bruisings what woundings what bleedings and shall not this engage us to greater circumspection to our dying day having received so much good from the Spirit of the Lord shall not we watch our ways and keep our Hearts and Eyes and Tongues Obstrue quinque Fenestras i.e. quinque sensus ut luceat Domus Prov. Arab. and All with more care and diligence If Israel play the Harlot yet Judah must not transgress Having now been at such an Ordinance as this shall we again return to break his Commandments Every mercy is a motive to duty and to walk circumspectly watchfully wisely uprightly is one without dispute Eph. 5.15 Mark 13.37 Col. 4.5 Let not the increase of our mercies be the decrease of our duties Though we walk in yet let us not walk after the Flesh but after the Spirit of the Lord who by this Institution hath done us all this good Once more Walk Penitently You must renew your repentance as well after as before this Ordinance Call to remembrance the deadness of your Hearts the coldness of your Love the unactiveness of your Faith the many wandrings and distractions of your minds and spirits when about this duty There are some special seasons for the renewing of repentance As 1. When you are a dying though we must not defer it till death yet we must be sure to renew it at death We should take our fill of repentance before we take our leave of repentance thus St. Austin did he caus'd the Penitential Psalms to be fixt before him on the wall and as he lay in bed he wept and read and read and wept abundantly Intuebatur legebat jugitr ac ubertim flebat as Possidonius relates it De vita Aug. cap. 31. 2. And when you are suffering for God or from God under some great afflictions though repentance must not be limited to a time of affliction yet it must be renewed in a time of affliction for Gods end and design in and by them is not to break our backs but to break our hearts Once more 3. When you are a doing or have done any great and more solemn duty What is there nothing now you have been at this Ordinance to renew your repentance for was all so well done did corruption act so weakly and Grace so vigorously and strongly was the evil spirit so chained and restrained and did the good Spirit of the Lord so enlarge enliven and strengthen is there no need of praying over your prayers again of repenting that your repentance was no more Evangelical Did you thorowly consider as you ought your Saviors Passion in the matter and quality of it in its bitter ingredients and heightning circumstances of it or your own sins the meritorious cause of it You had some light about this in your heads but was it attended with power and efficacy upon your hearts for the clearest notions without suitable impressions will not advantage you And thus have we dispatcht the counsels which concern you Saints and also resolv'd the seventh Query If thus you walk you will much honour the Spirit of the Lord who is the great Agent in your Regeneration Illumination Conversion and in your proficiency by this sacred institution And as you are concern'd to honour the Son for what he hath done without so are you concern'd to honour the Spirit for what he hath done within You will honour this Ordinance too and advantage your selves and you will be instrumental to bring in others whose hearts are too full of disgusts and prejudices against this high and holy Institution I told you of something I had to say to sinners I could be well contented to say nothing at all had I none at all to speak to But there are two ranks or sorts of them 1. Such as peremptorily but most perniciously and erroneously assert that they are above Ordinances this or that Sans-or supra-ordinance men in what predicament to place them how to call them or how to cure them I well know not Is not the Spirit of the Lord straitened can he do his people good by this Ordinance why then is there no breaking of Bread no Sacrament of the Lords Supper

that Rite was instituted to intimate that the Lamb of God is only savingly taken and eaten by those who are in bitterness of spirit and sorrow of soul for Sin and thus is this Holy Sacrament to be received Does not a broken bleeding Saviour call for a broken and bleeding Sinner How can we see the Bread broken and the Wine poured forth and so should you place your selves as you may see them both which do represent and shew his bloody Death and bitter Passions and yet have no remorse no contrition no compunction no godly sorrow in our Hearts for sin shall the Lord of Life thus suffer Death and shed his precious innocent blood for thy for my sins and shall not our Hearts be so affected with 'em as to weep and drop one tear for ' em What sad lamentation do we make for the death of our Relations especially when taken away by the hand of violence nay they are not interred without tears who die in their beds such so such was the death of our dearest Lord Vellosillus disputes the question Whether the Death of Christ might or ought to be lamented He cites Ambrose and Theophilact Vide Vellosill Advertentias in B. Amb. Quest 19. pag. 33. Beda and Erasmus holding the Negative from Luk. 23.28 but concludes for the Affirmative which most of the Fathers are for But out of dispute it is That he was wounded for our iniquities died for our sins and that it concerns us all to weep for our sins which had so deep an hand in his Death and Sacrament-days are proper times and seasons for godly sorrow When your Eyes and Hearts are wrought and brought into this melting mourning frame when your sorrows for 'em is quadrate adequate and proportionable to that delight and complacency you have taken in them when thus you find it at such a time as this then does this Ordinance work for your good O that Rivers of waters did this day run down our Eyes at the remembrance of that River of blood which ran down from his sides 3 When it makes their Hearts to die to Sin when they do not only discard but disgust it not only leave but loth it when there is not only a breaking of the Heart for Sin but also a breaking of it from Sin When their unbelief is blasted their pride and other lusts are mortified when they come with strong and impetuous lusts to the Lords-Table and there get though no more peace yet more power over them The death of Sin is the Souls life its ruin is our rise its falling is our advancing 't is sad to come and see Sin living in us and Christ bleeding for us to see a crucified Christ and yet to find in our hearts uncrucified lusts When you come to this sacred and solemn Ordinance and there can cry Lord Here is a proud unbelieving heart an heart that does not love thee I cannot I will not therefore love it it does not fear thee but I fear it O Lord help help thy poor servant with a better heart that I may lead a better life As it is I cannot serve thee and thou wilst not save me Oh let my Sin die but let my Soul live and it shall praise thee for ever Let not that which thou didst not make destroy what thine own hand hath made O kill my pride my passion As thy Son died unto Sin for satisfaction so inable me to die unto Sin by Mortification Let me see that Christ died for me even for me by the death of Sin in me Lord help me to revenge the Blood of my dearest Lord upon my dearest lusts When thus it works then it does you good indeed 4 When their Hearts and Affections are more firmly cemented and united animosities are removed breaches healed differences composed when their Heart-burnings are turn'd into Heart-breakings and more Hearty-breathings after love peace and unity St. Austin tells us of a Street in Rome call'd Via Sacra De Civit. Dei lib. 18. cap. 12. the Holy Street Ludovicus Vives gives the Reason viz. because Romulus and Tatius King of the Sabins made their League of Union there Well may this be called the Holy Sacrament as on other so on this account because of that Holy League the Saints renew with God and make one with another here This is the great Love-Feast one great end and design of God in this Ordinance is by it to increase and strengthen Love and Unity amongst his Servants by their Communion in this Ordinance they are made to drink into one Spirit or into oneness of Spirit 1 Cor. 12.13 But alas Nullum suit indoctius insaelicius saeculum in eo quippe nulli Scriplores illustres De Rom. Pontif lib. 4. cap. 12. what Bellarmine observ'd of the Tenth Century No Age was so unluckie and unlearned as that the like may I say of this Seventeenth No Age since our Saviours Passion no nor since the Worlds Creation was ever so divided and disunited as ours we live as if we had been born upon the Mountains of Bether i.e. the Mountains of Division and Baptized in the Waters of Meribah i.e. the Waters of Strife They who once did weep and pray together and did suffer together cannot now sit together at the Lords-Table this is a Lamentation c. Excellent is that passage of Paulinus in his Epistle to St. Austin Inter Augustini Epistolas Ep. 33. in Med. Paulinus T●erasia Augustino It is no marvel though we both that are absent be yet present and being unacquainted yet know one another seeing as we have one Head so we live by one Bread walk in one Way c. When you who break Bread together are bound up together when such silver-showers of Love are rained down upon your hearts as cement them more firmly as heal your Schismes and repair your Breaches and make you like the Cherubims with your Faces looking one upon another when you go from this Ordinance with stronger resolutions to keep the Unity of the Spirit in the bond of Peace when by it you are more inabled as well as more engaged to love more purely to live more Christianly to forgive more cordially to forget injuries to pity and pray and live and love as Brethren as did those Primitive Christians Act. 2.46 47. When you that are one in so much will not be two in or for a trifle for vestures or gestures or such little matters When thus you find it at or after a Sacrament then indeed doth it work for your good 5 When their Holiness is thereby more promoted and advanced 't is the end and design of God in all his Ordinances especially in and by this to make them who are holy more holy them who are heavenly more heavenly When Moses had been with God in the Mount he came thence with his Face shining When you go from this Ordinance with your Graces shining then it does work for your good indeed

ΠΝΕΥΜΑΤ-ΑΠΟΛΟΓΙΑ OR AN APOLOGY FOR THE POWER LIBERTY OF THE SPIRIT As at first To give a Being to so still to give a Blessing by his Ordinances IN THREE SERMONS PREACHT AT Great BVDWORTH TO Some Persons of Honour and several of the Clergy then present to communicate in reference to the late ACT. By James Livesey A.M. Vicar of Budworth LONDON Printed by A. M. for Robert Clavel in Little-Britain 1674. To the Honourable Sir George Warburton Baronet Lord of Budworth Magna Aston Apleton Sutton Warburton Winnington Marthal Pulford c. And his Incomparably Accomplisht most Noble Lady Madam Diana Warburton And Right Worshipful William Tutchett Of Whitley Esq His Majesties High-Sheriff for the County Palatine of Chester And his Vertuous and worthily Honoured Consort Madam Martha Tutchett With the rest of the Gentry and others of the Congregation of Great Budworth Honourable Worshipful Worthy Sirs WHat was then though not affectionately enough presented to your attentive and judicious ears is now most humbly offered to your discerning eyes the good Spirit of the Lord hand it down into your Hearts the best receptacle of Divine Truths 'T was my work to suit the Text to that Occasion and the Sermons to the Text yours to suit your Attentions to the Sermons and His to do us all good we doing so If any shall demand why these were then Preached or are now published your Honour can satisfie the former your Worship the latter That I have mounted the Dedication so high to so many when to every individual a just volume had been an incompetent Oblation this presumption I must answer for As Artaxerxes that great Persian Monarch accepted a present of Water from a poor Labourer with a smiling countenance not having need thereof for may perhaps your Generosity these plain unpolished Sermons from one under so many Obligations to serve you The censures of the ignorant I have no reason to regard nor need I fear those of the Learned who can do much better with their Pens yet do nothing for de Straminibus non curat invidia The carelesness of many who wofully and wilfully squander away Sacrament-days without due observation hath awakened my Pen to remind them of the preciousness and us●fulness of this Ordinance and of their duties to their never-dying Souls Who sees not some so sick that they complain they cannot live and yet so sinful that they dare not die before another day any of us the most young or strong may be in another world though we shall live out yet surely we cannot out-live the determin'd time These serious thoughts of Death cannot bring us sooner to our graves but they should bring us nearer to our duties to a more constant and conscientious attendance on this holy Ordinance amongst the rest which is the grand design of these ensuing Pages In short the Truths in them contain'd are Gods as such embrace them the weaknesses mine how many soever I have borrowed help from others to erect this feeble Fabrick but most from the Spirit of the Lord to whose gracious conduct in your passage to Glory I shall never cease to commend you beseeching that my service be not accounted my crime The good Lord make you shining Lights in that publick Orb in which God and the King have fixt you and more illustrious Patterns of all Graces and Vertues wherein you now excell to those you converse with This shall be the breathing of his Soul who is Sirs Your ever obliged Servant J.L. Aug. 26. 1673. Besides some mistakes in pointing and a few literal the material Errata correct thus I pray ERRATA IN the Margent pag. 125. read Revel 5.8 and p. 141. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book pag. 10. l. 18. r. despiseth pag. 11. l. 7. r. him for hmi pag. 15. l. 23. r. pulls for puts pag. 80. l. 9. r. scan for can pag. 102. l. 17. r. might for would pag. 104. l. 4. r. Act the latter pag. 110. l. antap r. Him for them pag. 163. lin antep neglected penult observation ult in things pag. 165. l. 16. r. wills for wits THE SPIRIT of the LORD IN Power and at Liberty The first Sermon July the 13. 1673. to bless his own Institutions with the efficacy and usefulness of the Sacrament of the Lords-Supper asserted in THREE SERMONS Preacht On Three Sacrament-days On Micah 2.7 O thou that art named the House of Jacob is the Spirit of the Lord straitned are these his Doings Do not my words do good to him that walketh uprightly Legi potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus MIcah was one of them we call the small or lesser Prophets not because their Prophesies are of less authority and majesty or excellency for they were all the dictates of the Spirit of the Lord but because they are more concise and of greater brevity than the first four Ruffin in Praefat. in Hos These Prophesies Calvin conceives as now extant are but the marrow and quintessence of those Sermons by them preacht to the people of Israel and Judah Collected and reduced says Zanchy into one volum Proleg in Hos by the care of those pious Princes inspired of the Lord left by reason of their littleness they should be lost and this was done for the Churches benefit in those and succeeding Ages This Prophesie contains two solemn Sermons The former compriseth the five first and the latter the three last Chapters In the former are three things observable 1. The Sins this people stood guilty of before God and they are ingentia vitia mighty ones 2. The Judgments of God denounc'd against this people for those sins and they are ingentia supplicia doleful dreadful but most just and righteous For he is too good to do his people hurt and too just to do any people wrong remunerat ultra condignum sed punit infra Ezra 9.13 3. The Comforts interspersed on purpose to solace and support their hearts who were found faithful in these Kingdoms He foretells as is obvious to the meanest capacity both the temporal deliverance of Judah out of the Babylonish Captivity and the eternal deliverance of the Church to be gathered out of all Nations through the promised Messiah Their Sins are many so were their Judgments we shall mention three or four for no more stand in our way unto the Text. Cultum Idolorum institutum in Bethel Dan. Drus 1. Their Idolatry Chap. 1.5 this they are branded with this is the procuring cause of the Lords appearing against them in this glorious severity The Judgments threatned for this Sin you see in vers 6 7. their capital Sinners were in their capital Cities Samaria and Jerusalem but they were not too great for the great God to bring to condign punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diffluere faciam I will make Samaria as an heap of the field all the