Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	everlasting_a	reap_v	sow_v	4,291	5	10.3472	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09965	Foure godly and learned treatises Intituled, I. A remedy against covetousnesse. II. An elegant and lively description of spirituall death and life. III. The doctrine of selfe-deniall. IV. Vpon the sacrament of the Lords Supper. Delivered in sundry sermons, by that late famous preacher, and worthy instrument of Gods glory, Iohn Preston, Doctor of Divinitie, chaplaine in ordinarie to his Majestie; master of Emanuel Colledge, and sometime preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Preston, John, 1587-1628. Three sermons upon the sacrament of the Lords Supper. aut	1633 (1633)	STC 20222; ESTC S115040	185,075	475

over the Soule and all the faculties as the forme is over the matter for a man cherisheth it as himselfe that which fights against it fights against himselfe But how can a man possiblie deny himselfe For there must be a request before there can be a deniall and this cannot be done but where there are two one to request another to deny now man is but one how then can this be I answer there are two selfes two men in every man one requests the other denyes Rom. 7.20 It is no longer I that doe it but sinne that dwels in mee that is there are two in me the flesh and the spirit by the one I will the thing by the other I resist it In every Regenerate man there are three things 1. Common Nature which is neyther morally good nor evill this hath an entity in it and so is good Secondly to this is added the flesh the corruption of Nature on the one side bya●●ing it the wrong way on the other side of it there is the spirit turning it the right way and rectifying it This common nature as it is guided by the spirit denyes it selfe in the things propounded according to the flesh the understanding and the will in this competitition 〈◊〉 the flesh when as your wills and 〈…〉 desire riches pleasures wealth life in an ●●ordinate manner deny your selves the spirit reqvesting the contrary Without this Selfe-denyall a man cannot be saved there is a necessity of it and there is much equity in it as there is in all Gods Commandements if wee could but see it For first if we looke into our selves there is great reason to deny our selves because if we doe it not wee destroy our selves The flesh is to the Soule as a disease is to the body If ye give one that is sicke of a Dropsie drinke or one sicke of a Feaver Wine you please the humour well but ye kill the man so it is here Galath 6.8 He that soweth to the flesh shall of the flesh reape Corruption that is by satisfying of it wee reape Destruction hee that soweth to the flesh reapes destruction that is destruction comes not presently it is as seed that is sowne it comes for the most part afterwards And this answers an objection that might be made that we see the contrary Ezek. 18.31 God sayth Why will yee dye O yee house of Israell That is though you see not present death yet your sins will bring death As it is said of uncleannes Prov. 2.18 That it leads to the Chambers of death so may it be said of any other sin it leades to death But now to deny your selves is life because by so doing ye sow to the spirit And he that sowes to the spirit shall of the spirit reape life everlasting Gal. 6.8 Secondly in regard of God there is good reason that we should deny our selves For what is it to have a God without worshipping him as God If we doe not deny our selves we set not God above our selves Looke upon the nature of things you shall finde that God hath none above himselfe GOD may doe all things for his owne ends but looke to your selves you are made for another end keepe the order of nature doe as the order of things requires you must be subject to him your desires comming in competition with what GOD requires you must deny your selves But how is it possible for a man in his projects and the thoughts of his heart not to seeke himselfe To this I answer first that in every man there is a naturall selfe-love therefore we doe not destroy it but say that a man may seeke himselfe because God hath planted it in Nature and the plants which hee hath planted we must not root out we have Gardens in our hearts and we must weed them grace destroyes not nature but elevates it Nature is the Worke of GOD Opus Naturae est opus Authoris Secondly GOD will not binde us to that which is simply impossible therefore GOD will not have us not to seeke our selves yea he hath commanded us not to kill our selves and to love our neighbours as our selves whic● shew that a man may love himselfe Thirdly the motives used in Scripture Repent for the Kingdome of God is at hand and Feare not him that can kill the body and doe no more but feare him that is able to cast both soule and body into Hell shew that a man may love himselfe Wherefore wee doe not take away this selfe-love but rectifie it wee doe not dry up this streame but turne it into it's right Channell wee extirpate not this plant but guide it into the right way as Musicians breake not the strings but rectifie and tune them Wherefore wee affirme that a man may and must seeke himselfe so farre as it is good for himselfe and no farther This religion doth it rectifies our love teacheth us to deny inordinate affections and to serve God with a perfect heart Before regeneration a man seekes himselfe by doing things that are pleasant according to the flesh he doth the thing he sees and handles But a man that is sanctified seeks his happinesse in God though he looseth his goods his life and all that hee hath his happinesse is in God he is resolved to doe or suffer any thing for God If none can have any interest in CHRIST without denying himselfe then joyne not both together make no conjunction whereas God hath made an absolute disiunction deny all that is in you the whole body of sinne all it can desire deny every request of the flesh every desire of it without all exception Christ saith not deny your Covetousnesse every such particular sinne but your selves every sinne stocke and branch both cannot bee joyned if there be any pleasure any thing that yee delight in have yee any commodity in such a thing yee cannot be saved without a Divorce from it when it comes in competition with GOD. So if there be any Crosse that yee will not suffer for GOD yee cannot be saved Put case a man will not endure Obloquie if he will endure this yet he will not loose his estate if this yet he will not loose his liberty and life such a man as this denyes not himselfe Those who would follow CHRIST must doe as the Apostles did Mark 10.28 Forsake all and follow him GOD will try us all one time or other whether we will forsake all and follow him Mark 6.22 Hee that will follow CHRIST must have a single Eye that is if the eye be fixed onely on God without joyning any thing with him then it is single it is said to be single in regard of the object when as that is single When wee can be content with GOD though we have nothing else then is our eye single and we are light but if our eye be wicked that is eyeing of our credit and estate and the like all the

holinesse blase in their eyes they say it is but guilded over it is but hypocrisie These reasons may prepare and confirme but they cannot perswade we must therefore beleeve that there is such a life Iohn 3 Christ treates of this that there is such a life he tels Nicodemus that hee must live it and be borne againe He wonders at it how it can be Christ therefore concludes in the 12. verse If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things that is it must be beleeved that there is such a life sense beleeves it not yet it is easier to beleeve it because it is wrought on earth others things are harder than this to beleeve because they are wrought in heaven though this be wrought on earth yet it is hard to beleeve and must be beleeved And thus much for the first part of the doctrine that there is such a life For the second what this life is yee may know one Contrary by another wee have shewed already what death that is contrary to it is by which yee may partly perceive what this life is yet wee will give you some other signes how to know it This life is a reall life as reall as the other though it consist not in eating and drinking as the other doth it is a life of faith it is not seene yet it is as reall as the common life as will appeare by comparing it with the common life First in this common life of nature there must be temper of body disposition of instruments so in this life of grace there is a frame of heart a composition of soule on which it doth depend there are humors and ingredients of this life and they are the things yee know there is a realitie in this life as well as in the naturall life Secondly as the naturall life hath a temper of body hath divers mixtures so it abhorrs things that are hurtfull to it and desires things that chearish it so in this life of grace there in an appetite those that live it they are carried to the things that helpe them they hunger after the Word and that which build● them up they abhorre sinne and lust that would destroy them Thirdly as in the naturall life so in this there is a taste a palate that helps this appetite Rom. 12.2 Be yee changed by the renewing of your minde that yee may prove what is that good and perfect and acceptable will of God that is that yee may bee able to discerne of it as the touchstone discernes of gold or the taste and palate of meates Fourthly as in the other life there is hunger and thirst so is there in this men who live it are sensible of paines and refreshings they are sensible of sinne judgements and threatnings which others are not being hard and dead Fiftly as the other life is fed with food so is this the food which a man eats is not presently turned into flesh and bloud that nourisheth but there is a nutritive facultie that nourisheth and turnes all we eate into nourishment So the Saints who live this life have a nutritive facultie they assimulate and turne all things to a good use there is a living and vitall faculty in them that sets them forwards Ephe. 4.16 They being knit to Christ according to the eflectuall power working in every part increase and edifie themselves in love Lastly as this common life hath beside other things that maintaine it some other indowm●nts to helpe it out as company recreation riches and the like so hath this spirituall life it hath riches and friends it hath its heritage company habitation God is our habitation from everlasting with the same realitie though not with the same visibility and so exposed to sence as the other The cause of this life is the holy Ghost who is to the soule as the soule is to the body hee is the cause of it the end of it is the Lord all is done to God No other life is so this life is of God through God and for God when you finde such a realitie in your actions tending to God when he is your aime then ye live this life If this bee the condition of all that are in Christ to live and bee quickned see what is expected from you to whom this talent is committed every excellency is a talent it must not lie dead but bee improved for our masters use the sinne is great if ye doe it not the neglect being of a greater thing the sinne is greater God sets a proportionable account On his benefits and expects a severe account from us if wee use them not Bee exhorted then to live this life some live much in a short time some never live this life at all one man may live more in one day than another man in an hundred for to live is nothing but to be stirring and doing 1. Tim. 5.6 Those who live in pleasures are dead whilst they live so hee that is occupied about riches or honours is dead all that time that men are occupied about riches and their estates about credit honours and the like making them their end is a time of death yee have lived no longer than yee have acted duties of new obedience If you summe up your lives according to this computation to how short a reckoning will they come A wise man speakes more in a few words than a foole doth in a multitude one peece of gold hath more worth than a hundred peeces of brasse as we say of an empty oration that there is a flood of words but a drop of matter so if you consider your lives and see how long yee have lived in death bungling out your time you will see that yee have lived but little in a long time therfore now be doing something redeeme the time bee busie in doing or receiving good be still devising to doe something for God and to put it in execution spend your fat and sweetnesse for God and man weare out not rust out flame out not smother out burne out bee not blowne out So did Christ so did Moses so did Paul making the Gospell to abound from Ierusalem to Illyricum so did David the text saith that he served his time hee did not idle it out that is hee lived not as his owne master but hee did doe all to God as to a master All the worthies of the Church have lived thus and not onely they but poore Christians likewise are still doing they serve God and men they are usefull they are the men that live Those who spend their time in sports in gaming in businesse in serving wealth and honour in morall discourses in Histories in hearing and telling of newes as the Athenians did these are dead men they doe not live As we say of Trees that if they bring not forth fruit they are dead so what ever men

laid open to the heart all things necessary to salvation must be manifested to it then there must be light in the heart to apprehend those reasons which are propounded The Scripture propounds things by authority and when as things are thus expounded the holy Ghost doth kindle light to apprehend them which another doth not Marke how Moyses beginning his booke saith that in the beginning it was thus and thus God did he doth not perswade them by arguments to beleeve it so Iohn begins his Gospel without perswasions In the begining was the word c. so the Apostles commission was Goe and preach that Christ is Come he that beleeves shall be saved he that beleeves not shall be damned The word of it selfe is sufficient authority when the Gospell it selfe is thus propounded then the holy Ghost kindles light in men And when as the Gospell is propounded and light kindled then this life is wrought Now there are three degrees of working this life by the Spirit First there is a stirring up of men to attend to the voyce of Christ many there are that heare yet attend not Act. 16.14 The holy Ghost opened the heart of Lydia to attend unto Pauls preaching We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken The second worke of the Spirit is to convince and perswade effectually and fully Ioh. 16.8 The Spirit shall convince the world of sinne that is it shall convince and perswade thorowly none can doe this but the Spirit It doth also farther perswade men that it is good for them to be convinced and this is when the knowledge is full when as all the corners of the heart are answered and the minde resolved to practise Hypocrites and civill men are perswaded yet not fully therefore they never practise if one objection of the heart bee unanswered yee never come to practise The last worke of the Spirit is to keepe this voyce on the heart that it vanish not Iames 1.21 The ingrafted word is that which is made able to save your soules and none else Men may attend for a flash but the Spirit must ingraft the Word into the heart which as a sprig ingrafted growes bigger and bigger and hath fruit from the sap other men having truthes not fastned on them they grow weaker and weaker To understand fully what this voyce of the Sonne of God is ye must know that there is a double voyce First an outward voyce of the word which all heare Secondly an inward voyce of the Spirit This I collect out of Esa. 6.9 Goe to that people and tell them heare ye indeed but not understand see yee indeed but not perceive that is they shall have an outward hearing an outward knowledge but not an inward There is a common knowledge which all those have who live in the Church and there is a knowledge that is onely proper to the Saints which saves them The differences twixt these two knowledges that of hypocrites and of them in sixth of the Hebrewes twixt common knowledge and effectuall knowledge that is wrought in the hearts of the elect are these First common knowledge is confused and generall this is distinct inward and particular that is the voyce of the Sonne of God speaking in the Ministry to all may breed a knowledge of truthes in men yet they apply them not to their hearts and the turnings of them Heb. 4.11 The Word is sharper than a two edged Sword discerning the thoughts and intentions of the heart piercing even to the dividing asunder the soule and spirit and of joynts and marrow that is that Word of God that is lively indeed that voyce of God that is effectuall to salvation it is sharpe it strikes not in generall but enters the inward parts A staffe cannot enter the flesh it may bruise it but the voyce of Christ enters like a two edged Sword discerning twixt morrall vertues and supernaturall things wrought by the Spirit it distinguisheth exactly twixt the rectitude and obliquity of mens hearts this is proper onely to the saving knowledge of the Word As nothing is hid from God but it is naked to his sight so it is to his word See if the word be distinct to you else you know nothing A man never knowes any thing till he knowes the Elements parts and grounds of it the voyce of the Sonne of God onely makes you know things thus particularly So in other things yee know not till you know particulars Aristotle saith a man is not a Physition that knowes things in generall in the grosse but he that knowes them in particular This is not to be a Physition to know that such dry meates are good for a moyst stomacke unlesse he also know dry meates and the Symptomes of a moyst stomacke so it is in the knowledge of the Word To know what regeneration is is not enough except yee know the parts the kinds and signes of it To know that none are translated from death to life that love not the brethren is not enough except yee know the brethren and love them To know that hee that is in Christ hath crucified the flesh with the affections and lusts thereof is nothing except yee know that yee your selves have crucified it This particular knowledge is that which makes manifest to a man the secrets of his owne heart 1 Cor. 14.25 that is the voyce of the Sonne of God discerneth the secrets of the heart to know things particularly that are in it The sheepe distinguish the voyce of the sheapheard from the voyce of a stranger when men come to heare they heare the voyce and distinguish not the sound because they want this particular knowledge Secondly this hearing of the voyce of the Sonne of God workes a quicke sence in the hearts of those that heare it which the outward voyce doth not and this followes the former Let knowledge be particular it workes quicke sence Heb. 4.11 the word is called lively in operation now life consists in quicknesse and motion the voyce of Christ speaking effectually breeds quicknesse Sola individua agunt et sentiunt A knife in generall cuts nothing the particular knife cuts To know in generall you are sinners have corrupt natures offend in many things workes nothing it is the reflection on your particular sinnes that workes this makes men tremble Act. 2.36.37 Peter having told the Iewes that they had crucified Christ that pricked them at the heart As it is of sinnes so is it of comforts particular comforts only worke If one can say I am thus and thus then comfort followes so particular threatnings make men sensible When God said to Adam Hast thou not eaten of the tree whereof I said thou shouldest not eate this made him feare The word doth breed a quicke sence they who have not this true voyce sounding to them Esay 6.9 In hearing they doe not heare and seeing they doe not

to life they count the wayes of God eyther vanity or folly and will not submit unto them nor yet heare Christs voyce Now the meanes the helpes and wayes to breake through the impediments and to receive the Word with profit are these First to heare profitably that the voyce of the Sonne of God bee not a common voyce but peculiar take that rule which is set downe Luk. 8.18 Take heed how yee heare Christ gave that admonition to his hearers and I give it to you looke to your selves take heed how yee come to heare the Word doe it diligently the reason of this is added in the same verse for unto him that hath shall be given and from him that hath not shall bee taken away even that which he seemed to have That is if yee heare and get a little knowledge yee shall have more hee that yeeldeth some fruits shall bring foorth more hee that doth some things shall doe more God will blesse you But from him that hath not shall bee taken even that which hee seemed to have that is your hearts shall be hardened and that common knowledge which you have shall bee taken away Ioh. 15.2 Every branch that beareth not fruite God cuts downe God lookes into a Congregation to see who doth make conscience of hearing those that doe he purgeth but those that profit not hee curseth he takes not away their lives but their graces makes them wither in the inward man and so hee comes to death Luk. 19. He that had ten Talents he that had most had more given him To practise a little is the way to get more The Talent is taken from him who did not use it and given to him that had most Talents There are two rewards for him that useth the Talent well First hee shall have m●re Secondly he shall be ruler over ten Cities hee shall have comfort here and hereafter hee shall have more comfor● and grace See how he dealt with Nathaniel Ioh. 1.50 Because he confessed Christ to be the Sonne of God and beleeved because Christ saw him under the Fig-tree which was but a small thing Christ tels him that hee shall see greater things than these Ioh. 7.17 If any man will doe his will hee shall know of the doctrine whether it be of God that is if yee practise according to your knowledge you shall know more it shall be confirmed to you Let men know and not practise then Rom. 1.21.22 Because when they knew God they glorified him not a● God neyther are thankfull therefore God gives them up to uncleannesse thorow the lusts of their owne hearts to dishonour their owne bodyes betweene themselves and to worship Idols as he dealt with the Gentiles So in the 2 Thess. 2.9 Because they received not the love of the truth because they heard much and did not imbrace it God gave them up to strong delusions to beleeve lyes See it by experience when as men play with their knowledge God gives them up to heresies The Spirit of God will not strive long with them God hath commanded us not to cast Pearles before Swine and will hee himselfe doe it Consider what yee doe in every doctrine of salvation that is preached to you yee eyther relish it or not yee obey it or disobey it ye taste it or disrelish it If yee taste it not it is a savour of death unto death that is it brings death and leades to hell if yee savour it aright it brings to heaven There is no true doctrine but the not obeying of it bringeth something to your damnation When the savour of Christs knowledge is made manifest not receiving it ye reject it and it brings a curse Heb. 6.7.8 The earth which drinketh in the raine which commeth oft upon it and brings forth hearbes meete for him by whom it is dressed receiveth a blessing of God but that which bringeth forth thornes and briers is rejected and is nigh unto cursing whose end is to be burned that is the word is as raine it makes hearbs and weeds to grow if hearbs grow God doth prosper it more if it fals upon rockes it withers more and more God doth curse it It is not in the knowledge of divinity as in other sciences in them ye may neglect a yeare or two and get it againe but it is not so in this yee will not be able to returne againe yee are neare a curse yee cannot redeeme it See what followes in the neglecting of the Word In the 2 Chron. 36.15.16 God sent his messengers rising up early c. because he had compassion on his people and on his dwelling place But they mocked the messengers of God and despised his Word and misused his Prophets untill the wrath of the Lord rose up against his people till there was no remedy Grace may stand with infirmities before they are reveiled but being reveiled the light discerneth them If men refuse God indures it not Act. 17.30 The times of that igno●rance God regarded not but now take heed the Gospell being reveiled God will beare no longer Before Iohn Baptist came the Axe was not laide to the roote of the tree but as soone as he came it was because then the Gospel was made knowne hee revealed the truth When the truth is once revealed if men doe not then receive it God indures it not Heb. 3.13 To day if yee will heare my voyce harden not your hearts God will not stay longer than this day There is a day when it is wee cannot prescribe after which God will not offer grace but commonly wee see that men being of the age of discretion and having the way shewed if they neglect it then they commonly perish God hath a secret time The Iewes had their day but because they accounted them selves unworthy of everlasting life Paul did turne from them to the Gentiles Act. 13.46 Saule had his day hee had common gifts and profited not therefore God forsooke him So Israell had their day but when they neglected it God bids Ieremiah not to pray for them Consider what you have heard of the Sacrament that yee may not absent your selves from it in the places wherein you are without weighty affaires which will excuse you before God so for the Sabbath you know it should bee kept because it is holy and if it be holy I would aske you this question whether it bee holy in whole or in part If all of it be holy it is not arbitrary it must be sequestred from common uses The vessels of the Sanctuary are said to bee holy because they were not used but about holy things So the Temple is holy because it is a place set apart for Gods service so time is holy when it is bestowed on holy things holy thoughts holy duties consider that it is holy and that every part thereof is holy and then deny if you can that it is not to be sanctified Some men spend their time which