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
A76101	The arrovv of the Almighty shot out of the creatures bowe, against the uncalled ministers in England. Or, A messages sent to them to forewarn them of their determined destruction, before it fall upon them. Likewise here is shewed, from whence they had their calling into the ministery; and how all people have been decieved by them. Here is also a glass wherein all formalists may see their own deformity, and so seek after that which is the substance, wherein all their deformity shall be done away. Likewise here is opened the mystery of the Lords Supper, and the mystery in Baptism; and how there is a threefold Baptism, having relation to the three fold name of Father, Son, and Holy Ghost; with other truths very needful to be known. All of them being laid down in as brief a manner as possiblemay be, for the use and instruction of the Presbyterians, Independants, and Anabaptists, so called; or for the good of all others who have a minde to seek God in a right way; and in the conclusion, a word to the free-gracians. By Geo. Baitman.	Baiteman, George.	1653 (1653)	Wing B1095; Thomason E712_16; ESTC R207148	119,470	138

the Lambe was not to be sodden in water which points out in the Spirituall signification that while man is in his naturall corruption and while lust and love of the world and unstablenesse of spirit being carried to and fro by the power of sinne inward or outward and so cometh to owne Christ in his propitiation by way of an Historicall beleeving this is to prepare the Paschall Lambe to themselves contrary to the command of God and doth boyle the same in water viz. their sin and lusts by the fire of the false faith and thereby their sin as the water taketh the vertue of the Lamb into it selfe and thus the broth is made sweeter to them then the meat boyled in it and from hence it is that sinne is so pleasant to men because they have seasoned it by the vertue of the boyling of the Paschall Lamb in it viz. by the false application of the death of Christ whereby they get to themselves liberty to sinne and by so doing make Christ the author of unrighteousnesse Gal. 2.7 and can freely sinne that grace may abound Rom. 6.1 So as the Lamb was not to be sodden in water it was not to be eaten raw for that was unsuitable to the digestion and would indanger and damnifie the bodies by bringing severall casualties upon it And likewise raw flesh was counted uncleane and so when the plague of Leprosie was upon any so long as any raw flesh was to be seen that person was to be accounted uncleane but when the raw flesh was wholly covered by the Leprosie then that person was to be pronounced whole Lev. 13.12 13. all which holdeth out to us in the signification that those who looke upon Christ in the flesh as he was borne of the Virgin Mary lived in the Body suffered in the Body and rose in the Body and so becometh to be a worshipper of God in any outward forme and goeth no further but to apply themselves in these formes what Christ was in the flesh even this is to eate the Paschall Lambe raw and so bringeth distempers upon the soule whereby it will be in danger of death and these distempers are such as loosen the strength of the reines whereby it becometh to have an issue of blood continually running viz. The thoughts inclinations feares cares loves and desires running continually into the Creature and yet can worship God in a forme and apply Christ in these formes according as he was and what he suffered in the flesh And from hence it is that though they have the Plague of Leprosie upon them viz. hearts full of sin and selfenesse yet doe they not know it but by the Physick got out of these forms they keep downe that Leprosie from their owne beholding thinking to cure the same and by so doing there is some raw flesh still in the soule viz. some good some righteousnesse some good conceit of what is acted in their holy forme out of which there is many good thinkings raised in the minde of the love of God and faith in Christ and sanctification of the Spirit c. all which is but as the raw flesh arising amongst the Leprosie and while that soule hath that raw flesh in it it is but loathly in the eyes of God and is accounted as uncleane and untill man truly know himselfe all over-spread by this plague of Leprosie viz. sin and selfnesse as well in his good actings as in his evill actings he is not in a capacity to be pronounced cleane and the Apostle Paul knew the plague of this Leprosie well enough when he cryed out O wretched man that I am who shall deliver me c. Rom. 7.24 And for the pronouncing of such cleane as are over-spread with this Leprosie of sin Christ came and to save those that knew themselves invested therein from head to foot inside and outside and that bear the burthen thereof continually Mat. 11.28 And when our Saviour instituted this Type this hee included in the same remembrance Now the manner of the preparation of the Paschall Lambe was to be rosted with Fire Fire having in it these significations viz. wrath anger fury heat consuming terribleness c. and in its better signification it holds out good viz. comfort light and love and zeale and life c. So it is to be understood that Fire in its first significations pointeth out sorrow and suffering and so it is that when the Fire of God or his fury or anger c. is kindled in the soule of man in the condemning property of the light which is in the Conscience and the spirit of man findeth it selfe deprived of the love of God and nothing but the fury of the Lord poured out and that nothing but woe and want appeareth in the soule and sin abounding which is as fuell to the Fire of the anger which he feeleth within himself when this cometh to be truly kindled there is great tribulation in that minde and this fire must all souls be brought into before they be fit for knowing how good Christ is for this was the way that he went himselfe even under the wrathfull displeasure of the Justice of the Father passing through the fire of his indignation and so as the Paschal Lambe was rosted at the fire it kept all the sweetnesse and vertue in it selfe by which it was more pleasant to the taste and truly nourishing so Christ by going through the fire of the anger of God became to bee made pleasant to all those who taste him and none can taste or eate him rightly but such as have their Soules brought into the same fire or sufferings with Christ and so can close with Christ as a suffering Christ and bearing the same indignation with him and owne him in that way and walke with him in that way in the daily denying of selfe and this Christ himselfe left in command to all that would be his Disciples and in this also would he have them to remember him so often as they should eate that Bread and drink that Cup. Likewise the Paschall Lambe was to bee eaten with bitter Herbs which holdeth out the daily sorrowes and sufferings of these Soules who doe taste of the consolations of Christ and as the soure Sauce is used to sweet meat to help the stomack to digest well so that no surfeit cometh by the sweetnesse of the meat so afflictions are the only preservative of the Soule least consolation cause distemper and this the Apostle witnesseth by the prick in the flesh 2 Cor. 12.7 And Christ himselfe maketh this out to his Disciples when he told them of the sorrow they should have in his absence yet he bad them be of good comfort for he would come againe to them Ioh. 14.18 and this he would have them to remember also I could have proceeded further in the explanation of the Paschall Lambe in other particulars but what is said I hope may suffice and bee enough for the matter in hand

ought But who is it that will believe the truth hereof for the sons of men is blinded of the right sight and knowledge of the truth and by reason of the love they have to lust sin and selfness they are become enemies of the Cross of Christ and if any have attained to the first dispensation beforesaid they think themselves to have attained all that is necessary and that they need no more and so becometh to settle upon the lees of their own performances and so becometh the resisters of the Holy Ghost Acts 7.51 And if any be brought out of the first Baptism under the first dispensation which containeth in it the Covenant of works and so be made partakers of the second Baptism by which they are brought into and prepared to meet Christ in his first appearance and when they have known the Son of God or God in his distinct property of the Son manifesting himself to their soul by which the soul hath comfort and content and refreshment and deliverance from its former troubles and now it finding the effects of the propitiation of the Son in covering and hiding its sin and in justifying the soul and taking of the power of condemnation from it then doth that soul conclude That all is done and can be pleased with that present condition supposing they have that which never will fail and say in their heart They shall not be removed because the Lord of his goodness hath made their mountain so strong Psal 30. And from these false conclusions many a soul becometh to lose it self and turn back again into the world and into the captivity of the Creature from which it was delivered and so man foolishly concluding That being in the Land of Canaan he shall see the bondage of Egypt no more but while man is but in the enjoyment of the first manifestation of God in the first appearance of his Son he is but a babe and but ignorant of what the minde of God is in that present condition and therefore they are very subject to be content with that present station because it pleaseth them so well supposing that there is none that have attained any further then what they have already attained too when as alas they know not as yet what it is to die with Christ on the Cross nor what the fellowship of his sufferings is nor what the vertual power of his resurrection meaneth And so it is that from the idolizing of that present enjoyment they in a very short time become to be cast out of that enjoyment and yet do they not know that they are so cast out because of the false fiend who hath got again into the house from whence he was gone out and counterfeiteth God through the help of the imagination and so maketh these souls believe That God is their present portion and that they have such a fast hank of him that nothing can be able to separate them when at that very instant of time the heart is in captivity with the Creature I fear that this is the very condition of many now adays who having known God after this manner beforesaid and yet have forsaken him again and turned to the Creature and yet do but little know that they be so far carried away from God as they are But when God in his orderly proceeding goeth on in bringing the soule through all the dangers and difficulties of the creature and Selfe then doth he not suffer the soule to have what it would have nor injoy what it would injoy in that first manifestation of himself in the name of his Son but as the bodily presence of Jesus was to be taken away in his appearing in the second dispensation in the flesh that so he might come againe in the Spirit or ghostly Baptisme by which they should still be led on till they were in the nearest and safest union of the Father and the Son that could be attained to in the body so it is that the ghostly presence in the first manifestation in the Spirit must be taken away that so the spirit may come to a further and more sure partaking of the Divine nature then it could in the first manifestation For as Christs followers could have been pleased to have still injoyed the bodily presence of Christ in the first appearing in the flesh so would a soul be pleased with the first manifestation of Gods appearing in the name of his Son to the spirit But as Christs bodily presence must be taken away that thereby the life of Selfe which lived in the sence and reason of his Disciples under that present injoyment might become destroyed and over-throwne by the coming againe in the power of the Spirit or ghostly Baptism So it is that the first appearance of God in Christ in the first appearance of the soule must be hidden and taken away because of so much life of selfe in the sence and reason and that by a further and more cleare and safe way to manifest himselfe in the soule and that is by the pouring out of the Holy Ghost into it by the vertue of which the soule becometh Baptised into the suffering and death of Christ whereby the life of sence and reason becometh to dye and the spirit brought out of the clawes of Sinne Death Devill and Hell and the power of the Resurrection of Christ becometh to be known and the body of Sin becometh to bee destroyed by the powerfull working and burning of this ghostly Baptisme and this was the very Baptisme the Apostle Paul spake of when he said Know you not so many of us as were Baptised into Christ were Baptised into his death therefore we are buried with him by Baptisme into his death c. For if we have been planted together into the likenesse of his death we shall also be in the likenesse of his resurrection knowing this that our old man is crucified with him that the body of sin may be destroyed that henceforth we should not serve sin c. Rom. 6.2 3 4 5 c. And those soules who know God in this worke can witnesse to the truth of the three-fold name of Father Son and Holy Ghost because they know the power and working of God in these three Baptismes under these three names and none else can speak rightly of them because they have but the knowledg thereof by relation though God let out himselfe in this three-fold manner as is before said yet God is but one and the same God and though there bee these three Baptismes yet they all make up but one perfect Baptisme by which the soule is perfectly compleated in one faith Ephes 4.5 whereby the soule becometh led out of all things acted or created and all sufferings or injoyments in any condition below the injoyment of the fellowship of Christ in his Suffering Death and Resurrection and this is the very end and effect of all former out-lettings of God in any of the

seat viz. to read the Law to the people and to offer the gifts and sacrifices and had the worke of ministring in the Temple they were all of the Tribe of Levi and were they good men or bad men that were of that Line they were to have that office by succession and none other as you may see Numb 8.14 And so long as the Law of Ordinances was in force Christ would have them observed because they all were shadowes of and pointed at himselfe and the reading of the Law could not be heard but by the Scribes who were of the Tribe of Levi and as Christ was in the flesh the Law was not ended neither the succession of the Ministers and as the ceremoniall Law did hold out Christ mystically so Christ bare witnesse to the truth of the Law ceremonially and what was an Ordinance of God and that Ordinance being in force that would Christ have observed and in this case he bad the Lepers goe and shew themselves to the Priests and offer to them what the Law required for their being clensed Luke 17.14 and in this case he caused Peter to pay tribute to Caesar and he came not to destroy the Law but to fulfill it Mat. 5.7 and as yet he had not fulfilled the ceremoniall for that was fulfilled by his death but the Ordinance of Circumcision he had fulfilled in being circumcised himselfe and the Law of the Commandement he had fulfilled in that he had not sinned and all those things contained in the Ordinances he would have all the people to observe to the utmost untill the time that all should be fulfilled by his Death and Resurrection and the Priests of the Law was still to be heard in reading and giving out admonitions according to its requiring as Moses oft times did unto the people in his dayes But now the Ministers of the Gospel hath not the same calling into the Ministery as we may see by Christ himselfe for he chused not any of the Tribe of Levi to be promulgaters of the Gospel neither any great learned men but a few weake silly unlettered men and from that time forward those who were to be Ministers of the Gospel had not their calling either by succession or by greatnesse of Schollership but those was to be the Ministers who was called of God and who had received the gift of the Holy Ghost and who had partaken of the Divine nature by which they had fellowship with the Father and the Sonne and had the Mysteries of God made knowne to them and manifested in them And what they had heard and seene that they declared to others 1 Jo. 1.1 2. and these have learned the voyce of Christ and these can speake with the voyce of Christ and none other knoweth his voyce and whosoever cometh to the Ministery otherwise they are but Theeves and there is no ingagement upon any to heare them but rather to refraine from them For as for the Scribes it is evident in Scripture they had their calling into the Priesthood by Gods owne appointment and so by his appointment they were to have it by succession whether they were upright men or not as is aforesaid but for your Priests they cannot plead succession neither can they shew any calling they have at all but what was ordained by men and so they are no more but Ministers made and sent out by men and therefore as they are but the Ministers of men you have no command to heare them And as they want the calling of and by God the which the Scribes and Pharisees had that saying of Christs doth nothing belong to you either by command or example whereby you are at all ingaged to heare those your unsent Priests But if any of them can prove it that God commanded to make Universities and that those whom hee would chuse to speake in his name and declare his will and minde unto others should be put so many yeares to that University and then to be confirmed by a Bishop or a Presbytery and then should they be fit men for his worke I say if any of them can prove this though they be never so wicked I would have you to heare them if they speake any thing that were but like truth but this I know they cannot prove and therefore as they have no calling of God you ought not to heare them for in hearing them you countenance them and uphold them contrary to the minde and will of God and for your rebelling against God in this very thing God bringeth the curses of these your Priests upon your selves viz. the erring from the truth of God and hereby you are in danger to fall into the ditch with them and this is like to be all that you shall receive of God for this your pretended zeale and Ignorant performing of this your holy duty of hearing Gods Ministers as you call them I could have run thorow all your holy duties and performances which you observe upon which you have stated your religion and could have proved them of like nature as these I have already touched but I let them passe at present and wish you to judge the rest by those that have been spoken of and I make no doubt but you shall finde them all but Priests precepts and you may assure your selves if the fountaine be corrupt all the streames will prove uncleane And this my Message received from the Lord I here declare and deliver unto you and whether you will heare it or not it is nothing to me since I have done what I ought to doe and in case they have had the persecuting hand but you for want of that case that any amongst you doe beleeve what here is said and so desireth further knowledge of the way of God I know you shall not want what you desire but if any amongst you shall slight or neglect what here is presented to you I know the same will be as a witnesse against you and that you shall have nothing to plead against God for matter of ignorance seeing you had a warning from him of your folly and blindnesse A word to those who are called Independents I Know if any of you who are of the Church-fellowship of the Independant order shall happen to see these former lines presented to the order of the Presbyterians you will conclude that I have not spoken amisse in what I have declared to them both in speaking to their Priests and to the People for I know many of you have the same both in your thoughts and oft times in your words and knowing how they are blinded in some of their formes that hath caused you to differ and dissent from them in some things and so in those things you differ from them you judge them in feriour to you and so ariseth so many jarres betwixt them and you about your formes and yet if you knew but the truth as it is in Jesus and from the knowledge of the truth