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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96524	Two treatises concerning I. God's all-sufficiency, and II. Christ's preciousness Being the substance of some sermons long since preached in the University of Oxford. By Henry Wilkinson, D.D. Then principal of Magdalen-Hall, Oxon.	Wilkinson, Henry, 1616-1690.	1681 (1681)	Wing W2240A; ESTC R230884	231,748	498

washed us from our Sins in his own Blood and hath made us Kings and Priests unto God and to his Father This Election was before the Foundation of the World was laid 2 Thess 2. 13. God hath * Primum dixit sanctificationem spiritus ut ●ste●deret quod nequaquam ad fidem venissemus nisi ipsa gratia Spiritus Sancti d●●isset O●cum Quomodo eos separavit Deus sanctificando eos per Spiritum quomodo pervenitur ad illum Spiritum per fidem habitam Evangeli● Grot. from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth Wherefore the Apostle calls the Saints Elect and that according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience Those that are elected unto Glory are elected unto Holiness No Holiness no Happiness A second Motive is drawn from Creation Motive 2. We are created unto Holiness we are created unto Holiness All the Members of our Bodies and all the Faculties of our Soul should be employed for holy uses to serve God External and Internal Purity are required 2 Cor. 7. 1. Let us cleanse our selves from filthiness of the Flesh and of the Spirit The Heart must Jam. 4. ● be purified and the hands cleansed the Tongue must minister Grace to the Hearer Holiness must sit upon the Lips Heart and Life To this purpose were we created Eph. 2. 10. We are his workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk therein Good works are as a Father saith The way to the Kingdom Via ad Regnum non causa r●g●●●di Bern. not the cause of reigning there We may not we dare not trust to our own Merits and expect to be justified by our own Works yet we must perform them in Obedience to God's Command in Testimony of our Duty and Thankfulness They are necessary necessitate praecepti non necessitate causae Wherefore let us seriously reflect upon our Creation and consider that we are ingaged thereby to Holiness of Life The frequent remembrance of our Creation should excite us unto the practice of Holiness 3. Let 's consider our Redemption and Motive 3. We are redeemed unto Holiness this was purchased at the dearest rate even the purchase of Blood and that not of an ordinary Blood but of Royal Blood and more than that it was the Blood of God Acts 20. 28. So we must understand it by a communication of Idioms To this purpose hath Christ redeemed us out of the Hands of our Enemies that we might Luke 1. 74 75. serve him without fear in Holiness and Righteousness before him all the days of our Life Christ did not redeem ●● that we might live to our selves or as we list but as the Apostle expresseth it Christ gave himself for his Church that he might Eph. 5. 26 27. sanctify it and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Whosoever then hath an Interest in the Blood of Christ is sanctified by the Spirit of Christ He is redeemed from his vain Conversation 1 Pet. 1. 18. 2 Cor. 5. 17. Eph. 4. 23. He is a new Creature He is renewed in the Spirit of his Mind The Image of Christ is imprinted in him and that consists in Righteousness and Holiness Eph. 4. 24. SECT III. Of Glorification SAnctification is here begun in this Sect. 3. Glorification is th● Purchase of Christ Life and it must receive daily Augmentations till it be consummated in Glory Now Glorification is Christ's Purchase The Kingdom of Heaven the Crown of Glory the price of our high C●lling Abrahams Bosom the purchased Possession the lot of the Saints in Life an Inheritance immortal undefiled which fadeth not away reserved in Heaven for us all these are synonymous Expressions to set forth the State of Glory and all these are the Purchase of Christ Glorification is one of the Links even the highest of them in that Golden Chain Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Christ himself is in Glory and he the Head would have Glory put upon all his Members Christ is in all the Saints the Hope of Glory The Salvation which is Col. 1. 27. 2 Tim. 2. 10. Cum ibi erimus ubi ipse est tum quidem eum perfecte coram videbimus c●m autem videbimus ●um sicut ●st tum plene perfecteque ●psi glorificabimur ●am si fides nos glorificat ex parte hoc est dum ●um quasi eminus intu●mur profecto aspectus nos pl●●● perfecteque glorificabit Rolloc in Christ Jesus is with eternal Glory and this is Christ's grand Petition unto his Father John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World Christ is gone before to prepare a place for his Children He sits at the right hand of the Father in Glory and hath purchased Glory for all his Members Hence the Apostle assuredly concludes in his own Name and in the Name of all true Believers Col. 3. 4. When Christ who is our Life shall appear then shall ye also appear with him in Glory And there shall not only be Glory put upon the Bodies but also upon the Souls of the Saints Phil. 3. 21. Who shall change our Here then is a notable comfort for all God's Children that not only our Souls after this Life shall go unto God that gave them but our Bodies likewise in the last day shall be raised up again and made like unto Christ his glorious Body that our Souls and Bodies being united together We may live for ever with him in his Kingdom of Glory Dr. Ayry on Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Excellentissimè gravem gloriam Hic Hebraeo more per verbum geminans Apost●lu● summam quandam excellentiam indicavit Grot. vile Bodies that it may be fashioned like unto his glorious Body according to the working whereby he is able even to subdue all things unto himself Whatsoever Sufferings we meet withal they are not to be compared to future Glory There 's a Superlative above a Superlative mentioned beyond the capacity of our Language to express to the full 2 Cor. 4. 17. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Thus I have endeavoured to represent A brief recapitulation of the Premises the Excellency and Dignity of Christ and have endeavoured to make good this Assertion That Christ is of inestimable Dignity

to be understood of a mean moderate estate or mediocrity And the same Author concludes thus To whom C●i parum non est satis ●i nihil est satis c●i quod satis est non est satis ●i nihil est satis Pe●er in Ge● 28. 20. a little is not enough to him nothing is enough And he that hath enough and thinks he hath not enough to him nothing is enough The Patriarch Jacob did not beg great matters onely bread to eat and raiment to put on He did not capitulate for delicate food nor gorgeous attire And the Apostles commands 1 Tim. 6. 8. Having food and rayment let us therewith be content The expressions are Emphatical Three words I 'le explain in the Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not high feeding but such only as may nourish us what 's enough for nourishment to keep us alive should content us Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to cover our nakedness no rich and costly apparrel is here meant 3. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should be contented and count them sufficient This excellent Spirit of contentment will help us to bear our burdens and to undergo hardships with alacrity of Spirit 4. Whatever thou fearest most to lose Duty 4. Cast all upon God and what thou desirest most to keep cast them upon God and trust God with them What God is entrusted withal is in the best and safest custody Are thy burthens great put in practice the Psalmists counsel Psal 55. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved But are not the Righteous moved and tost up and down and chased to and fro as the Partridge on the Mountaines Yes they are thus moved and they are tost up and down with Storms and Tempests but as Calvin observeth on the Quia autem nihil miserius est quam inter continuos aestus versari finem tandem fore promittit quia Deus passurus non sit ut semper anxietatibus obnoxij sint vel periculis curis concutiantur sed daturus sit tranquillum statum Calo. in Loc. place that they shall not alwayes be thus troubled at last they shall have a quiet state Are thy fears many by reason of potent Adversaries Jehu-like drive furiously to whom he that departeth from evil is made a prey Remember the Council of Christ Math. 10. 28. Fear not them which kill the body but are not able to kill the soul But rather fear him which is able to destroy both Body and Soul in Hell The worst that men and Devils can do to the Saints is to deprive them of a temporal life only Eternal life is out of their reach none are able to deprive them of that life Dogs may bark at the Moon but they cannot bite it The most mischievous Enemies cannot hinder Christ from communicating himself to his Children nor them from enjoying Communion with him But are thy cares great insomuch as thou art bewildered and knowest not how to wind thy self out Here 's Counsel and Incouragement for thee 1 Pet. 5. 7. Casting all your care up on him for he c●●eth for you The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is once more mentioned Omnem nostram curam conjicer● de b●●us in ●eum tum quia opem nobi● 〈◊〉 potest u● 〈◊〉 Deus tum ●uia curam nostrum gerit ut 〈◊〉 Pater 〈◊〉 in Loc. Luke 19. 35. It 's a th●owing a mans self upon God a committing himself unto Gods disposing Now when we can ●ast our selves upon Go●● Providence rely upon his Wisdom● stay and depend upon his promises and quietly wait for his Salvati●● then even then amidst the most boysterous 〈◊〉 and tempests there wi●● be a Serenity and quietness upon our Spirits CHAP. XII Containing an Use of Reprehension to thre● Sorts of Persons viz. Unbelievers Murmurers and rash Censurers NOw in the last Place to infer the Use and Application particularly unto all our Consciences There are four Uses to be made of this Doctrine 〈◊〉 For Reprehension Exhortation Examination and Consolation The first Use is for Reprehension and Vse 1 Of Reprehension severe Redarg●●ion unto several sorts of Persons Three of them ●e single out vi● Unbelievers Murmurers and rash Censurers who in an especiall manner come under the verge of this Repoof 1. Here 's matter of Reproof unto all 1. Unbelievers Unbelievers who neither will trust God upon his threatnings nor upon his promises These live by Sense and not by Faith They imitate those who will part with nothing without Money in hand When Creature-Comforts faile them their Faith failes with them Hence it comes to pass that they traduce the Divine Providence with profane ● King ● 33. Jehoram saying Behold this evil is of the Lord why should I wait for the Lord any longer Now what 's the reason that men are to seek for help and comfort under their greatest pressures and know not how to get any help but because they trust not God they go to King | Hos 5. 13. Idololatr● a●xiliis bu●a●is confidu●● sed h●c ●ultum Lepe eos fallunt Nam quum Assyrius debebat 〈◊〉 ipse incipiehat vastare Historiae testantur plerunque exter●s Reges 〈◊〉 advocantes 〈◊〉 Ta●mou Jareb and to the Assyrian i. e. They go to broken reeds to outward means which will no way help nor heal them Job was of an Excellent Spirit who would take a curse upon himself If he made Gold his Hope or the fine Gold his Confidence Job 31. 24. Not to stay in Generals An Unbeliever who res●● satisfied in his Unbelief is no better than an Heathen a Lyar and a Thief Such would fly in that Mans Face that should call them by such Ignominious Names and yet so they are branded by the Word of God 1. An Unbeliever is an Heathen First An Unbeliever is an Heathen Mat. 6. 31 32. Therefore take no Thought s●ying What shall we Eat or what shall we Drink or wherewithal shall we be Cloath●ed For after all these things do the Gentiles Seek for your Heavenly Father know●th that ye have need of all these things Now shall not Christians out-strip Pagans Heathens pore only upon the present Life and understand not any thing concerning a Life to come What a shame is it for Christians to imitate Heathens Salvian saith It 's the Guilt Minoris criminis reatus est ●egem ne●cire quam spernere Salv. lib. 4. of a less Crime to be ignorant of the Law than to Despise it Heathens who know not Scripture shall fare better than knowing Christians who abuse their Knowledge and confute what they know by the practice of a contrary Life and Conversation Second An Unbeliever is a Lyar and 2. An Unbeliever is a Lyar. puts a Lye upon God himself To give a Man the Lye is accounted

Riches and Honours could not prevail with Learned Basil that Worthy Father he bad offer such things to Children such things were beneath his Cognizance How frequently doth the Holy Scriptures note this Sin of Covetousness with a Brand of Infamy Covetousness is the Root of all Evil. It 's called there the 1 Tim ● 10. Love of Mony Two Words the Scripture useth to express Covetousness by one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are in Name and Nature stark naught for Covetousness is Idolatry Col. 3. 5. it 's a Fruit of a naughty Heart and Mark 7. 22. joyn'd with bad Company as Theft Malice and what not It 's so abominable a Sin as not worthy of naming Nothing saith a Heathen argueth Ni●●● est tam angusti tamque parvi animi quam ●mare divitias Cic. more a narrow and low Spirit than Covetousness When Men are fast Glued and Riverted to the World they believe not the Omnipotency and the All-Sufficiency of God because they have made choice of another God even Mammon And whither will not Covetousness drive a Man and to what will not Covetousness tempt a Man A Man that alloweth himself in this Sin will Spin a Thred thinner and thinner till it and his Conscience break both together he will find out new coyn'd Distinctions Apologies Subterfuges Evasions and what not to baffle the Truth and his own Conscience It 's Christ's Caution Luke 12. 15. Take heed and beware of Covetousness And Bishop Latimer that Eminent Martyr would frequently Inculcate this Caution Beware of Covetousness For when the Devil and a Man 's own Corruptions meet with a Heart greedy of Gain What Wickedness will be left Unattempted Hence it comes to pass that Multitudes will not believe God nor rely upon His All-Sufficiency because they Love the World too well and the Love of the World justles out the Love of God It was an excellent saying of an antient Experimental Divine Where Sin Mr. Greenham Cujus anima in oculis ejus est pretiosa in ejus oculis Mundus est parvus Buxtor Floril sits light the World sits heavy and where the World sits light Sin sits heavy Wherefore let the Apostles Charge leave deep Impressions upon our Consciences 1 Joh. 2. 15. Love not the World neither the things that are in the World If any Man Love the World the Love of the Father is not in him A Second Impediment is Hypocrisie 2. Impediment Hypocrisy and this is a Reason why so many distrust God because they deal Hypocritically and have divided Hearts partly for God and partly for Mammon The Heart is Naught and keeps Reserves for that Profit the other Interest and Carnal Advantage Many braid of the Strumpet who would have the Child divided So they will divide in Duties and Commands This Hypocritical Deceitful Spirit keeps multitudes from Trusting and Depending on God's All-sufficiency Ananias and Saphira would not Trust God they feared that some Poverty might befal them And therefore they made a Defalcation from the Price Act. 5. 3. and used Hypocritical Jugglings No Hypocrite can trust God for he acts all for Self-Interest and turns like a Weather-Cock with the Wind and strives to swim with the Stream It 's a Sincere Heart alone that can cast it self upon God and can venture all upon his Promises He it is who alone will trust God with all that he hath for he knoweth that God is infinitely nearer and dearer to him than all the World besides This Consideration comforted Hezekiah upon his Bed of Sickness 2 King 20. 3. I beseech thee Lord remember now how I have walked before thee in Truth and with a perfect Heart and have done that which is Good in thy Sight A Heart divided between God and the World between Christ and Anti-christ will never stick close to God in a Time of Adversity A Rotten Hypocritial Heart will not Suffer for Christ A Hypocrite will not willingly bear a Scorn or Word of Reproach for Christ much less will he Fry at a Stake The Lord thus expostulateth the Case Jer. 12. 5. If thou hast run with the Foot-Men and they have wearyed thee then How canst thou contend with Horses And if in the Land of Peace wherein thou trustedst they have wearyed thee then How wilt thou do in the Swelling of Jordan Bilney the Martyr made Assay first Acts Mon. in Q. Mar. Dayes Vol. 3. to try how he could bear the Burning of his Finger because he expected which came to pass afterwards that his whole Body should be Burned But an Hypocrite Timeo ne animam perdas qui capillum non perdes Aug. in Psal 96. will lose neither Finger nor Body neither Life nor Limbs for Christ So far he will pretend for Christ as his Interest is concerned for the Loaves as many follow Christ for Preferment and Promotion in Halcyon-Dayes of Peace and Tranquillity But when Religion is Contemned and the Professors are Persecuted a Hypocrite takes Offence he makes the worst Choice To | Video te post hujus pl●goe tuae horrend●m miseriam ad interitum tuum hanc impietatis sequi velle perniciem Hieronym in Loc. choose Sin Job 36. 21. rather than Affliction and rather to sleep in a whole Skin than a whole Conscience None more Odious to God and Man than a Hypocrite for God and Good Men hate him because he is no better and is not so good as he seems to be And Wicked Men hate him because he pretends to any Goodness at all Notwithstanding many Failings Sincerity is that which will stand us in stead when we come to dye A Reverend Minister when he came to dye said I have a Mr. Giles Workman a Minister in Glocestershire 2 Chron. 15. 17. little Sincerity and that 's all that comforts me Asa had many Failings yet it 's said of him * i. e. Affirmo optimâ conscientiâ me nec corrumpere Doctrinam nec ●●t●te flectere ad cujusque affectus ne●●e privat● ulli cupiditati servire Melancthon in loc Nevertheless the Heart of Asa was Perfect all his Dayes This is the Cause of the Saint's Rejoycing 2 Cor. 1. 12. For our Rejoycing is this the Testimony of our Consciences That in Simplicity and Godly Sincerity not with Fleshly Wisdom but by the Grace of God we have had our Conversation in the World A Heathen could commend Plainness and Simple-Dealing as most agreeing ●o the Nature of Man So saith Tully Quod verum simplex sincerumque sit id est naturae Hominis aptissimum Much more should a Christian embrace Sincerity as knowing it to be that which God requireth and so highly esteemeth of If then we desire to trust God in all Conditions let 's labour for a Sincere and Single Heart and abhor and hate Hypocrisy with a perfect Hatred For a Hypocrite will never hold out in any Duty he will not