Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	death_n	sin_n	wage_n	4,853	5	11.4614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91366	The way step by step to sound and saving conversion, with a clear discovery of the two states, viz: nature, & grace: and how to know in which state one is, and the way to come out of the one into the other. Or, The ready and right path-way for the first Adams posterity to get out of their fallen estate accompanied with sin and misery, into the relation and family of the last Adam, which estate is attended with grace and glory, &c. With many weighty questions answered, and cases of conscience resolved, for the clearing and confirming the truths asserted. / By Robert Purnell.	Purnell, Robert, d. 1666.	1659 (1659)	Wing P4241; Thomason E1800_1; ESTC R209703	66,581	144

acceptable with the Lord a will to obey the Lord is all that a blessed Paul can sometimes find Rom. 7. 18. One may be a babe in Christ though carnal 1 Cor. 3. ● and I brethren could not speak unto you as unto spiritual bu● as unto carnal even as unto babes in Christ or as some rendreth the word as unto sucklings in Christ To closeup this consider one drop of water is for the quality the same as the whole Ocean Sea one grain of gold is as pure gold as a whole mountain of gold the least bud by the side of a great tree draws sap from the same root that the greatest limb or branch doth So the least measure of grace is as true grace as the greatest measure it is as pure for the quality though not so much for the quantity Our salvation depends upon the truth of grace our consolation depends upon the degree● of grace Certain Objections answered which some out of weakness and others out of prejudice may be apt to make against the foregoing Discourse Qu. If a people refuse to imbrace the doctrine and practice the disciplin of the true Religion whether they are not to be forced to receive the one and practise the other yea or no Ans Religion is to be taught not to be forced and that for these reasons 1. Because Christ and his Apostles never used any force in propagating of religion not the sword but the Word and Prayer were the instruments used to propagate christianity 2. If it be not in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they forceus to take that which is not given and to profess that which we have not received 3. Religion is the free gift of God which as it is freely given so it must be freely received without constraint for the will cannot be forced 4. As he is not to be esteemed an heretick or an Idolater that is forced thereto neither is he to be esteemed religious that is compelled to embrace it 5ly The forcing of Religion hath been the cause of much mischief viz. murthers disorders and changes in States Therfore the wise Romans saith Mr. Woll●bius p. 332 permitted the Iews after they were subdued to use freely their own Religion But men are to be warned and exhorted to make use of the means If the acts of hearing reading praying meditation conference are means by which Religion is both begot and nourished to neglect the use of these and the like means is to neglect our own salvation c. Q. Whether liberty of conscience be as some say a cursed toleration or of divine institution yea or no An. If under a pretence of liberty of conscience men shall own any other God or preach any other Christ or Gospel than what is written for our learning or press people to walk by any other rule this undoubtedly is a cursed tole●ation and to be lamented But for a people that doth hold the head and agree in the doctrinal part of Religion holding all to the essence of substantial truths if they differ somwhat in the discipline how and when and in what plac●s this God is to be worshipped here in the strong must bear with the weak and give the new-born babes leave to feed upon milk and the child to speak and think as a child whilst the young man is grabling with gainsayers and the old man going on to perfection and thus seeing the one cannot see by the others eyes Col. 2. 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Nevertheless whereunto ye have already attained let us walk by the same rule let us mind the same things Phil. 3. 15. 16. If in any thing ye be otherwise minded God shall reveal even this unto you Vniformity in discipline as well as in doctrine is much to be desired and the want of it to be lamented and the accomplishment of it to be indeavoured by all that are truly convicted Qu. What is or ought to be the ground of commanion and fellowship in the church of Christ An. Vnion For without union there is no communion or fellowship a Christian having Christ formed in him comes by degrees to see his union with him and from that union with Christ as the ground and foundation desires to joyn himself in fellowship with the people of Christ that he may inquire in his temple and behold his glory and injoy the communion of Saints which is a great part of ou● comfort on earth See Psal 27. 4. compared with 1 John 1. 3. Qu. Whether there be any preparatory work required of men and women before conversion and if so what it is An According to the ordinary dispensation of God the soul is made sensible of sin and the wages thereof death curse and hell but all the preparatory works before conversion may be reduced to these few heads 1. Revelation of its finful and lost estate so far as to acknowledge himself a lawfull captive 2. Revelation of Christ in some small measure in and by whom there is a possibility of obteining mercy 3. The soul is resolved to wait on God in the use of means for the obtaining of mercy But let the Reader take notice that whatsoever preparations and qualifications there is required they are first wrought in us by the finger of God who worketh in us both to will and to doe of his own good pleasure man is merely passive in the first work of conversion or regeneration he could not so much as really wish it but in all the rest man is a fellow-worker with God he is the instrument though not the cause of his own salvation viz. the Lord speaks and he hears the Lord calls and he answereth the Lord draws and he comes the Lord commandeth and he in some measure obeyeth man is not like a stock when he is called for he is the fit subject of vocation seeing he is a reasonable creature yet his reason helps him nothing to his vocation till it be enlightned and so the minde is changed and the stonie heart softned Eze. 36. Q. Whether there be not a free-will remaining in all the posterity of Adam An. A mans will remains free but it is to evil only the imagination of the heart is only evil Gen. 6. 5 Mans will is not free until it be by grace made free yet poor man would be like the Spider spinning out a thred of his own and so think to climb up to heaven by a thred spun out of his own bowels wheras we are not sufficient of our selves to think that is good as of our selves but all our sufficiency is of God 2 Cor. 3 5. Q. Whether Adam by his fall did totally lose eve●y good thing that there was in him yea or no An By original sin our natural gifts are corrupted but supernatural gifts are utterly lost

we behold the downfall of all natural preparations and meritorious dispositions Quere 2. How Vocation conversion repentance regeneration agree or differ For answer to this let me give the Reader Master Baxsters judgement to which I fully assent and consent All these particular expressions saith he are used in Scripture to expresse one and the same work upon the soul onely they have some small difference Viz. The word Vocation is taken for Gods act of Calling and is two-fold First Common when men are brought to an outward profession Secondly Specially when people are savingly converted to Christ this last calling is the same with conversion only this difference Calling hath usually in Scripture a principal respect to the first act on the soul even the act of faith it self or at least the habit of faith is effected in the heart and therewith the seed of all graces in the soul this is that Vocation or special effectual Calling next Consider that Repentance is the same thing as special effectual Calling only this difference the word Vocation doth principally expresse the state to which we are called but the word Repentance doth principally respect our our turning to God from whom we fell and the word Vocation doth as much or more respect our coming to Christ the true and only way to the Father the word Regeneration is more comprehensive than Conversion Repentance and Vocation because there is so great a change that a man is as it were another man 2 Cor. 5. 11. He that is in Christ is a new creature And yet the word Regeneration fignifieth the same thing as Conversion Repentance and Vocation only observing a small difference as before mentioned Quere 3. The way step by step which the Lord in his ordinary dispensation in these Gospel-dayes doth lead a soul as it were by the band out of a state of nature into a state of grace 1. The first step to Conversion is Illumination 2. The second step to accomplish or at least to carry on this work is effectual Vocation which hath many branches 3. The third step to get out of a state of nature into a state of grace out of a state of death into a state of life is to trust or believe in the Lord which hath many branches 4. The fourth step for the compleating and carrying on this work there is usually dropped into the soul and heart the spirit of grace and supplication by which the party goes unto God with confessions and petitions 5. The fifth step to effect and compleat this great work the Lord doth cause the soul secretly to give it selfe up and surrender all the interest that it had in it self to God that made it and Christ that bought it 1. The first step to Conversion is illumination as doth fully appear by these Scriptures Acts. 26. 18. I send thee saith Christ to Paul to open their eyes and to turn them from darknes to light and from the power of Sathan unto God So Psal 119. 130. The entrance of thy word giveth light it giveth understanding unto the simple lob 33. 30. to bring back his soul from the pit to be enlightned with the light of the living Men are not born with this saving light in their hearts as they are born with tongues in their mouthes for the best knowing men under heaven untill born again and converted are in darkness Ephes 5. 8. For ye were sometimes darkness but now are ye light in the Lord being born again 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ This illumination is acompanied with 1 A renewing of the mind Rom. 12. 2. Eph. 4. 23. 2 A conviction of sin and guilt he doth acknowledge himself a lawfull captive 3 There are the seeds or roots of all saving grace infused into the soul at once if the soul be enlightned with a special saving light but the soul doth not presently sensibly exercise thē all the first part of saving grace is illumination the opening of the eyes causeth the opening of the heart 2. The second step to accomplish or at least to carry on this work of conversion is Vocation this effectual vocation is the first or second act of Election saith Master Norton Calling is the first act of Divine mercy in recovering miserable man Doctor Twiss saith effectuall calling is the first mercy c. But let the Reader consider that if these four words Vocation Conversion Repentance Regeneration agree in one and are used in Scripture to expresse the same work upon the soul having but a small difference as hath been proved before then now in speaking to this word Vocation let the Reader take notice that though Conversion Repentance Regeneration be not exprest yet they all are included and contained and if so then Vocation seems to be a second work upon the soul rather than the first Jer. 31. 19. Surely after that I was turned I repented and after that I was instructed I was ashamed yea even confounded because I did bear the reproach of my youth the way that the Lord doth take for the recovering of a backslider and the conversion of a sinner doth in many thing if not in all go hand in hand together he calls upon the one and so he doth upon the other he enlightens the one to see from whence he is fallen and so he doth the other he gives repentance to the one and so he doth to the other c. There are principally these three things to be considered in this Vocation 1. The principal cause of Vocation is Gods free mercy 2 Tim. 1. 9. Titus 3. 3 4 5. 2. The instrumental cause is the preaching of the Gospel 2 Thes 2. 14. 3. The end of Vocation is Gods glory and the salvation of his elected ones Ephes 2. 1. And you hath he quickened when you were dead in sinnes and trespasses Col. 2. 13. And you that were dead in your sinnes hath he quickned Eph. 1. 12. that we should be to the praise of his glory There be certain steps at first in a souls coming to Christ or preparatory accesses like that we read Psalm 6. 2 4. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed Return O Lord deliver my soul O save me for thy mercies sake Matt. 9. 20. Bebold a woman diseased though she came not presently to look God fully in the face though she dare not come to touch Christ and lay hold on him yet she was sensible of her own misery and want of mercy she knew there was vertue to come from him and she came as near that as she durst she had a desire to speak but she went

unto God 2. Consider that the Father accepted of this sacrifice in full satisfation for all our iniquities transgressions and sinnes 3. The Father Sonne and Holy Ghost in the preaching of the Gospel doth make Proclamation with open mouth to all the world that he the Lord of Glory is fully satisfied forasmuch as the debt by Christ our surety is fully paid and the bond or hand writing that was against us cancelled and so much for the first Consideration of what Christ hath done for us 2. Consider and that seriously how God hath dealt with other sinners as bad as we are who have come to him viz. The Lord did not despise the weeping Mary the begging Canaanite the intreating Publican the confessing Thief the adulterous Woman the denying Disciple the persecuting Paul c. And if he refused not these but shewed mercy to them converting and healing them he will not reject me if 1 arise and go to him Psal 119. 59. I thought on my waies and turned my feet to thy testimonies I made hast and delayed not to keep thy commandments 3. Consider what relation we have to him he is our Creator we are his creatures in a word we are his by right of Creation Redemption and now we begin to be his by right of Regeneration Vocation Marriage and Covenant c. 4. Consider what engagements we have from him viz. he hath promised to pardon our sinnes to purge our natures Ezek. 36. 25. Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you 5. Consider in whose name we come before him not in our own neither in the name of any but only his own dear Son in whom he is well pleased and for his sake he hath promised that whatsoever we ask in his Name he will give it unto us 1. We have his prayer to the Father to subdue and conquer our lusts John 17. 17. 2. We have his promise I will subdue your iniquities Micah 17. 19. Sin shall have no more domin ion over you Rom. 6. 14. 3. He is not only a Redeemer but also a Refiner a Purifier he gave himself for us to redeem us from all iniquity and to cleanse and purifie us to be his peculiar people zealous of good works 4. We have his merits as a Sanctuary to fly unto as to a fountain set open to wash us from all finne filthiness and uncleanness Zach. 13. 1. Sure these are grace breeding considerations consider them over and over again and again 5. The fifth means is gather and treasure up a stock of Grace-begetting and Soul-converting experiences viz. We have had some experience of the riches freeness fulness and everlastingness of Gods love and we have a little taste of the sufficiency and efficacy of the death and sufferings of the Lord Jesus Christ Gen. 30. 27. O friends shall Laban a natural man make use of experience which he had treasured up and shall not a true Christian in carrying on the work of grace began in his soul make use of it much more It is the duty and it should be the practise of all in converting and also of those converted to treasure up experiences of Gods goodness to them even from their cradles that God made them men and women and not toads and serpents that he hath hitherto preserved them when he might have destroyed them that they have as yet the means of grace whilst others in the world want that they have liberty sight limbs food and raiment these and such like are the blessings of his left hand and he tenders to thee also the blessings of his right hand Psal 63. 7. Because thou hast been my help therefore in the shaddow of thy wings will I rejoyce 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver us in whom we trust be will yet deliver us See Psal 116. 2. Because be hath inclined his ear unto me therefore will I call upon him as long as I live It is good to hear better to hear and understand better to enjoy and best of all to have blessed experience of what we hear understand and enjoy the Saints of old could say that they had such experience of the faithfulnesse of the Lord that he made good every thing that he had promised to them no one good thing failed Josh 21. 45. There failed not any good thing that the Lord had promised to the house of Israel all came to passe Josh 23. 14. Not so much as one thing hath failed c. In the use of these and the like meanes the Lord usually scattereth some little seeds of grace in the hearts of those that he will bring unto himself which seeds being sowen doe afterwards by degrees put forth and act towards God as we may see in Lydia the Jaylor and Zacheus c. God makes himself known to us as a God of mercy gracious long-suffering pardoning iniquitie transgression and sin and so offers himself to be reconciled to us though we have rebelled against him promising to be a Father unto us and to accept of us in his beloved as his sons and daughters and thus is the difference made up between God and man the soul begins now to say at least in its self I that was an enemy he hath now reconciled unto himself I that was in times past without God without Christ without promise without covenant without hope yet now I have God for my God he is become my salvation Christ is become my Redeermer the Holy Ghost my Sanctifier O blessed thrice blessed be Father Son and Holy Ghost O how often did he call how carnestly did he knock how powerfully did he strive how long did he wait upon me before my stubborn hard heart would yield if he had never loved me I had never loved him if he had never drawn me I had never come if he had never sought me I had been yet straying in the wilderness of iniquitie and feeding in the fields of vanity now I see that God keeps open house invites intreate beseecheth us to beleive and come in O every one that thirsteth come ye to the waters come buy ye that have no Silver or Gold come buy milk and wine without money Isai 55 1. and he that comes to me John 6. 37. I will in no wise cast out Let him that will come whosoever hath a mind let him come let his sinnes be what they will be for nature number and for continuance yet come I will in no wise cast thee off Who is a God like unto thee that pardoneth iniquity passeth by the transgression of the remnant of his heritage thou retainest not anger for ever for thou delightest to show mercy Micah 7. 18 19. Means to be used for the confirming sealing ratifying and increasing of Grace where it is began WEe are to take notice that the same meanes for the most part

needless work 1. It cannot be an easie work Jer. 13. 23. Can the Aethiopian change his skin and the Leopard his spots then may they that are accustomed to do evil learn to do well 2. It is not a needless work but one of the most needfullest works without which we perish everlastingly in Hell John 3. 3. 5. Mat. 18. 3. except a man be born again be cannot see the kingdom of God and except ye be converted and become as little children ye shall not enter into the kingdome of Heaven 3. Hindrance is either a total neglect or a careless formal use of those ordinary meanes which God hath appointed for the breeding and perfecting the work of conversion if we will not eat how can we live and grow if we will not drink how can we quench our thirst if we will not wear cloathes how can we be warm if vve vvill not sovve and plant hovv can vve reap shall vve be industrious and neglect no means for the obteining of natural things and altogether remiss in the use of means for the obtaining of spiritual that are far better surely we ought to leave no means unattempted for the accomplishing of what God hath promised seeing we have more commands and promises for the latter than we have for the former 4. Hindrance is mens not confidering the joyes of Heaven and the torments of Hell that so the love of the one might win them or the fear of the other compell them to make use of the means and improve their talent and time for the obtaining of life and salvation and the escaping of Hell and damnation surely we ought to lay aside every weight and the sin that doth so easily beset us and to run with patience the race that is set before us looking unto Jesus the author and finisher of our faith who for the joy that was set before him indured the cross and despised the shame Heb. 12. 1 2 3. 5. Hindrance is false conceits that they are converted already which ariseth from some seeming change in an external conformity to the Gospel which ariseth from the souls sight of fin and sense of punishment which leads him so far as to confess his fins Mat. 27. 4. and vomi● it up 2 Pet. 2. 20. and in some good measure abstain from the external commission of it and so reformeth its conversation ignorance is taken away by illumination pleasure in fin is abated by sorrow for fin boldness in finning is abated by the fear of punishment he may know the very time ●he sermon the book the chapter the verse that were the means of doing this work and therefore thinks it is truly done and that he hath a saving change and yet it may be but common preparation or some common works which many partake of that perish c. 6. Hindrance is too deep a familiarity with bad company Oh what a dangerous thing it is to live amongst such company as will be still hindring but never helping in the way to heaven who can converse with defiled ones and not be defiled Psal 106. 35. the people were mingled amongst the heathen and learned their works Psal 119. 115. evil doers we must depart from if ever we keep the commands of God these are not grace-begetting and soul-converting but gracehindring and soul-condemning companions 7. Hindrance is their ignorance of the principles of Religion their not being Catechised themselves neither catechising their Families so that the foundational truths are for the most part Paradoxes and Riddles to them 8. Hindrance is Delay when men intend to become new men and to live another life and to leave sin and to take another course yet they delay and put off the time till the next year and when that is come to the last moneth of that year and when that is come to the last vveek of that moneth and vvhen that is come to the last day of that vveek and when that is come to the last hour of that day and when that is come to the last minute of that hour and so in the mean while they are hardened through the deceitfulness of sin as Heb. 3. 13. and so goe on from folly to folly until they are ripe for eternal misery Oh! say they we are yet young and have day-light and time enough we are yet in health and there is no such haste and thus many are cut off whilst they are purposing to return and many thousand souls are lost as it is to be feared that once were purposed to have turned to God before they die and all by delaying and continuing in sinning til they have sinned themselves into a reprobate sense and so they must perish everlastingly by delaying to make use of their remedie by not calling upon God whilst he was near and seeking him whilst he might be found See Isa 55. 6. compared with Prov. 1. 24. 28. I might instance in many other hindrances as hardness of heart unbelief love of this present evil world the Differences amongst Professors but I cannot speak particularly to them all lest this Book should svvell too bigg Of the sad condition of all that are not Converted THe longer men or women stay or go on in an unconverted estate the greater is their sin the harder is their cure and the greater will be their punishment c. They make void as much as in them lyeth the great Counsel of God and all the thoughts of his wisdom in contriving such a way to advance his own glory in the salvation of man Yea they make void all the purposes of Gods mercy to them in restoring and renewing them and sending Christ to die for them yea they do as much as in them lyeth make void the death of Christ they make all his sufferings and blood-shed to be to no purpose You deny him that which is his own you deny him your hearts and souls that which he hath made and redeemed you deny him that which none can lay claim to but himself again they are cursed in their going out and coming in in their basket and in their store and in all they put their hands unto they can do nothing truly pleasing to God but are servants and slaves to Satan and led about as his captives at his will and so remain in a continual danger of damnation there being but a breath between them and Hell Of the priviledges and benefits of all that are Converted THe Lord is their portion and they are the Lords portion Deut. 32. 9. what ever losses crosses troubles and trials they may pass through here all shall work for their good at the present and they shall be freed from all troubles in time to come there was joy in Heaven at their conversion Luke 15. 10. 1. Christ calls them his servants John 12. 26. 2. Again he calls them his friends John 15. 15. 3. He calls them his brethren Mar. 3. 34. 4. He calls them his Jewels or treasure Mal. 3. 17.