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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04157	Dauids pastorall poeme: or sheepeheards song Seuen sermons, on the 23. Psalme of Dauid, whereof the last was preached at Ashford in Kent, the day whereon our gracious King was there proclaimed. By Thomas Iackson preacher of Gods word at Wie in Kent.	Jackson, Thomas, d. 1646.; Swan, John, student in divinity.	1603 (1603)	STC 14299; ESTC S107441	134,253	302

doe comfort me c. Subdiuision of the first part of this verse For the first viz the description of death it affoordeth vs these points to be considered First what death is Secondly what are the kinds of death of which Dauid here speaketh Thirdly the difference betwixt the death of a Chiristian and of a bruit beast Lastly the titles tending to the description of death here vsed For the first Death is the dissolution of nature 1. VVhat Death is and depriuation of that blessed life which he vouchsafed vnto man by his creation being inflicted vpon him as a punishment for his sinne thus God threatned Adam The day that thou eatest thereof thou shalt die the death q Ge. 2. 17. But Adam did eate of the forbidden fruit r 1 Gen. 3. 6. And thereupon the Apostle saith By one man sinne entred into the world and death by sinne ſ Ro. 5. 12. which death is the punishment and wage of sinne as elsewhere the same Apostle affirmeth t Ro. 6. 23. Secondly 2. VVhat are the kinds of death as concerning the kindes of death there is mention made of a foure-fold death in the Scripture viz first a death in sinne 2. A death vnto sinne 3. The death of the bodie Lastly the death both of bodie and soule For the first the man or woman is said to be dead in sinne in whome sinne raigneth u Rom. 6. 12. and who sauoureth altogether the things of the flesh w Ro. 8. 5. and perceiue not the thinges of the spirit x 1. Cor. 2. 14. and this is the death of euery naturall man and the wretched estate and condition of euerie mothers child as wee come from the wombe so Dauid confessed Behold I was borne in iniquitie and in sinne hath my mother conceiued me y Ps 51. 5. And in generall the Apostle hath pronounced of vs all that by nature wee are dead in trespasses and sinne z Eph. 2. 1. And in particular sayth of the widdow liuing in pleasure that shee is dead whilst shee liueth a 1. Ti. 5. 6. And surely The reason why all vnregenerate persons liuing in sin are sayd to be dead the reason why such as are aliue in the flesh and be neuer so actiue agill and nimble yet so long as they continue in their naturall corrupt estate may iustly be said to be dead is very great for what is there else but death in such as are not vnited vnto God the Fountaine of life b Ps 36. 9. and therefore as the immortalitie of those that are damned is called death c Reu. 20. 6 because they are separated from God and the glorie of his power d 2. Thess 1. 9. So the knitting together of the bodie and soule is properly no life but rather death in such as are not ruled by the spirit of God which is the Fountain of life * genus mortis sine poenitentia viuere Aug. 2 Secondly concerning death vnto sin it is this VVhat it is to be dead vnto sinne when by the power and vertue of Christ his resurrection e Phi. 3. 10 conuayed from Christ as the head to all the faithfull as members of his mysticall bodie the power of sinne is destroyed and all his Saints quickned vnto newnesse of life whereof the Apostle thus speaketh How shall wee that are dead to sinne liue yet therein f Rom. 6. 2 And againe in the same Chapter hee saith likewise Thinke ye also that ye are dead to sin but are aliue to God in Iesus Christ our Lord g Ro. 6. 11. And this is called by S. Iohn in the Reuelation the first Resurrection h Re. 20. 6. and is indeed the verie first degree of euerlasting life 3 Thirdly VVhat bodily death is concerning the death of the bodie this it is when the soule whose presence is cause of bodily life returneth vnto God that gaue it i Eccl. 12. 7. and the bodie destitute of sence and motion returneth vnto dust from whence it was takē k Gen. 2. 7. 3. 19. Of which our Sauiour speaketh vnto his disciples Our friend Lazarus is dead l Io. 11. 14. and this is called the first death m Re. 20. 6 because it goeth before and vnto all reprobate persons is as the dore that openeth the entrance into eternall death 4 Lastly VVhat is the death of body and soule concerning the death of the bodie and soule it is this when both of them shall be separated from God and the glorie of his power n 2. Thess 1. 9. and haue their portion giuen them in extreame darkenesse o Mat. 8. 12 without all hope of mercie or fauour p Lu. 16. 25 26. and therfore called euerlasting perdition q 2. Thess 1. 9. and the second death r Reu. 2. 11 Three of these viz The death in sinne 2. Death vnto sinne 3. The death of the bodie are in this life The fourth viz The death of the soule and bodie is in the world to come to be dead in sinne is of nature 2. to be dead vnto sin is of grace 3. the death of the bodie not changed by Christ and 4. the death of bodie and soule are of iudgement by being dead vnto sinne we are freed 1. from death in sinne 2. from eternall death and 3. haue the death of the bodie changed from a punishmēt for sin into a blessing to make an end of sinne it being heauens churlish porter to let vs in to the presence of God three of them 1. The death in sin 2. The death of the body 3. Eternall death are most fearfull but the fourth to die vnto sin is most comfortable and ioyfull Now Of which kind of deaths Dauid here speaketh of which of these kinds of deaths Dauid here speaketh may easily be gathered not of death in sin for with such persons God is not neither doth he speake of death vnto sinne for therin no euill is to be feared much lesse doth he meane the death of soule and bodie which is a perpetuall separation frō the presence of God and all euill in full measure powred out then by consequent he must needes meane the death of the bodie which to nature is verie fearefull but wherein the Lord is graciously present with his thorough assurance wherof the natural feare of death is suppressed And so much for the kinds of death and of which hee speaketh in this place Concerning the third poynt 3. The difference betwixt the death of man and beast viz. the difference betwixt the death of man and beast although in some sense it bee most true which the wise man saith viz. that there is one condition of the children of men and of beastes for as the one dieth so dieth the other for they haue all one breath and there is no excellency of man aboue the beast for all is vanitie

and common as fit and significant for as there is nothing more acceptable to a wearie thirstie traueller then a cup of cold water so that wise Salomon could not more excellently declare the ioyfulnesse of good newes from a farre Countrey then by this simile that as cold vvaters are to a vvearie soule so are good nevves from a farre Countrey t Pro. 25. 23 So is there nothing so welcome and comfortable to a thirsting soule as the graces of Gods spirit without which it pyneth fainteth and languisheth away as Dauid in many places of his Psalmes complaineth u Psa 42. 2 and 143. 6 Dauid as one of Gods sheepe had often beene led to these still waters as he himselfe hath witnessed saying In the multitudes of the sorrovves of my heart thy comforts haue reioyced my soule w Ps 94. 16 And the Apostle also who witnessed as the sufferings of Christ abound in vs so our cōsolations abound much more x 2. Cor. 1 5 Yea which of Gods sheepe but must confesse with Esay VVe haue ioyfully dravvne vvaters out of the Wels of saluation y Esay 12. 3 And with Ieremie Thy compassions faile not but are renued euery morning z Lam. 3. 22 If wee would know the excellencie of these graces the Church by two worthie Metaphors declareth the same first sayth she Thy name is like the sauour of a good oyntment powred out a Cant. 1. 2 What doth more delight the sense of smelling then the sauour of some precious oyntment and specially the same powred out We read in the Gospel of a woman which had a box of verie costly oyntment of Spiknard shee brake the boxe and povvred the oyntment vpon the head of Iesus as he sate at the table and the house was filled vvith the swet sauour thereof b Mar. 14. 3. Iohn 12. 3 But these graces which do runne from Christ as the head into all the partes of his mysticall bodie are farre sweeter then any spikenard or that most precious oyntment vvhich vvas povvred vppon the head of Aaron and ran dovvne to the skirts of his cloathing c Psa 133. 2 Secondly thy loue is better then wine d Cant. 1. 1 Wine is a most cōfortable blessing giuen to make glad the heart e Psal 104 15 And therefore the wise man would haue wine giuen to him that hath grief of hart that he may forget his pouertie and remember his his miserie no more f Pro. 31. 6 yea what more pleasant to the taste then wine in so much that many make it their greatest felicitie to fill and stuffe themselues therewith but yet in comparison hereof the sweetest wines are as bitter as gall and wormewood For what can wine or any worldly delights giue comfort to him that is vexed with Gods stormes affrighted with terrors of an euil cōscience or on whose soul the horrors of hel haue seazed No no it is onely the assurance of Gods loue and comfortable graces of his spirit that maketh such an ones heart reioyce with ioy vnspeakable and glorious witnes the Apostles who hauing tasted hereof they forgot their present misery and trouble out of the Dungeon sung Psalmes of praise vnto God at midnight g Acts. 16. 25 The Saints also who in the dayes of Traian did sing Psalms vnto God before day * Hymnos ante lucanos as Plinius secundus did write vnto the Emperour in their behalfe h Euseb Pamphilus lib. 3. ca. 30 And the holy Martyrs of God in our forefathers dayes who haue reioyced and kissed the stake yea and clapped their hands in the midst of the flaming fire as the hystories of our Church beaare witnesse i Acts and Mon. pag. 1447. 10. 2 Oh that our soules were througly athirst for these waters that we coulde truly say with Dauid As the heart braieth for the riuers of waters so panteth my soule after thee O God my soule thirsteth for God yea euen for the liuing God k Ps 24. 1. ● And againe My soul thirsteth after God euē as the drie ground l Psa 143. 6 That wee might make it our most earnest desire and request with the woman of Samariah Lord giue vs of this water m Ioh. 4. 15 For then surely he would satisfie our desire he would bring vs into his wine-celler and say to vs as he did to his Church and the members thereof Eate oh friends drinke and make you merrie n Cant. 5. 1 Yea we should as we heard the Prophet Esay say with ioy Draw waters out of the welles of saluation haue in vs a Welspringing vp into euerlasting life But alas It is lamentable to cōsider how these still waters are not regarded it is lamentable to consider that though most men thirst after riches honour preferment and therein are neuer satisfied but like the graue that neuer saith ho yet care they not for those sweete waters of Shiloah flowing from the sanctuarie of God and running softly Once to touch them with their lips which indeede is a fearefull argument that most haue neuer yet truely tasted of them for as we heard before the nature of Gods pasture is such that the more his sheepe do feed therein the more they hunger after it so the nature of his waters is such that the more his sheepe doe drinke thereof the more they may yea the more insaciably doe they thirst after them whereby it commeth to passe that none are more importunate sutors vnto God to haue his graces increased in thē nor more diligent and zealous in the vse of the sanctified meanes then such as by his mercie haue obtained the greatest measure thereof an example herein wee haue the Church herselfe who beeing brought into Christes wine-celler and hauing tasted how sweet it was vnto her mouth she cried out to bee staied with flagons of wine being verie sicke of loue o Can. 2. 4 5 The meaning is this that Christ giuing to his Saints the earnest and first fruits of the spirit and as it were through little creuises distilling into their soules a drop or twaine of his mercies and loue they are so rauished with the sweetenesse thereof that they become not onely loue-sicke but euen readie to faint and to swound with the desire of hauing more yea her fil thereof hauing flagons of that pure and precious liquor Oh then Vse I beseech you yea I humbly beseech the Lord both for mee and you that it may euery day more and more appeare that wee are true members of this Church and sheepe of Gods pasture by ardently thirsting after these heauēly waters that where as most men say who wil shew vs any good wee may with Dauid esteeme this aboue all things and say Lord lift thou vp the light of thy countenance vpon vs for this is it which when all the world forsaketh shall giue vs true peace and comfort at the last So