Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	soul_n	spirit_n	13,984	5	5.8732	4	false

Text snippets containing the quad

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

all go to one place and all was of the dust al shal returne to the dust who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downeward to the earth ſ Ecclc. 3. 19 20 21. q. d. No man is able by his carnall reason and iudgement M. Perkins in his treatise of dying well to put difference betwixt man and beast for the eie cannot iudge otherwise of a man being dead thē of a beast which is dead yet by the word of God and eie of faith wee learne and see a wonderfull difference both in regard of the bodies and soules * The great difference betwixt the bodies of man and beast both being dead For first in regard of the bodie though it returne vnto dust and see corruption as the bodie of a bruit beast yet whereas the bodies of beasts returne into their first matter and shall neuer bee remembred and so perish in this valley and neuer go through it yet the bodie of man and specially of the elect shall goe through this valley and be raised againe the same for substance but perfected in qualities as Christ himselfe hath affirmed in the Gospel and that with great asseueration Verely verely the houre shall come in the which all that are in the graues shall heare his voyce and they shal come forth that haue don good vnto the resurrectiō of life but they that haue done euill to the resurrection of condemnation t Ioh. 5. 28 Which Article of faith Iob beleeued as hee hath witnessed in his booke saying I am sure that my Redeemer liueth and though wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eies shall behold and none other for me u Iob 19. 25. 26. 27 which Article of faith is euery where taught vs in the holy Scriptures both of the old and new Testament w Exo. 3. 15 Esa 26. 19 1. Cor. 15 1. Thes 4. 16 Reu. 20. 21 and in all ages confirmed both by the taking vp of Henoch before the law x Gen. 5. 24 by the raising vp of the widowes sonne of Zareptha by Eliah y 1. Kin. 17 22 and of the Shunamites sonne by Elisha z 2. King 4 34. 35 in the time of the law and the raising of the Rulers daughter being newly dead a Mat. 9. 18 and of the widow of Naims sonne being longer dead and carying towards the graue b Luk. 7. 11 and of Lazarus being both dead and buried and hauing lien 4. dayes in the graue c Ioh. 11. 39 were raised by Christ also of Dorcas raised by Saint Peter d Act. 9. 40 and of Eutichus by Saint Paule e Act. 20. 10 in the time of the Gospel Yea here is wrapped vp a most comfortable mysterie to be vnfolded viz. that the bodies of Gods Saints euen in their greatest corruption rotting in the graue drowned in the Sea or burned to Ashes yet remaine truly vnited vnto Christ and are euē then no lesse his mēbers then before for the whole mā is vnited spiritually to whole Christ death cānot dissolue a spiritual vnion f Ro. 8. 38. but as Christ his body soule being seuered each frō other as far as Paradise g Lu. 23. 43 the hart of the earth h Mat. 12. 40 yet neither of them were euer seuered frō the Godhead of the son so though our bodies and soules for a time be seuered by death yet neuer cā either be disioined frō Christ vnto whō they are both of them indissolubly vnited by vertue wherof the body at the last day shal rise againe to eternall life * The great difference betwixt the soules or spirits of man and beast being dead Secondly wheras the life or as the Philosophers call it the soule and the wise man the spirit i Eccl. 3. 19 of the beast being but a naturall vigor or qualitie arising from the temperature of the bodie * Sunte substantia ipsorum corporū Zanch. de operibus dei 3. part-li 2 c. 1. fol. 62● and hauing no being of it selfe but wholy dependeth vpon the bodie and therefore dieth with the bodie vanisheth away like smoake in the aire the soule of man being a spirituall substance created and infused “ Beza in quaest fo 5. 2 Zanch. de ope fol. 762 Hieronim Theodoret. aswell subsisting forth of it as in it when the bodie returneth to the dust it returneth to God that gaue it k Eccl. 12 7 Now let vs briefly view the titles which Dauid here vseth and whereby he describeth death calling it a darke or shadowie valley not but that death is most lightsome and comfortable vnto Gods Saints no doubt but in the verie moment and instant of death though the outward mā perish the bodily eie grow dimme Gods Saints do see such glorious sights l Acts. 7. 55 as heart cannot conceiue their eies being then lightned as at noone day to see God as he is vvho dwelleth in that light which no mortall eie can pierce into m 1. Tim. 6. 16 But Dauid in this place of purpose bending himselfe to describe the terrors of death to the end that his Christian courage and fortitude in the contempt therof might more liuely appeare speaketh of it as of a dark way then which there is nothing more fearefull vnto nature n Psa 91. 5 oh then see the power of a liuely faith which maketh men not afrayd to goe through places most fearefull Q. But did not Christ passe through this valley and taste of death for vs why then doth it yet remaine A. It remaineth not as it was threatned and is still inflicted vpon the reprobate viz. a punishment for sin for then were God iniust to punish sinne twice But by Christ his death though it remaine for triall and exercise of our faith courage patience c. the nature of it is changed to his elect to become a blessed freeing of them from sinne for the sting being taken away it cannot hurt * Adest sed non obest but is rather a blessing that whereas sinne brought forth death death will bee the bane and destruction of sinne it was sayd to Adam and Euah If you sinne you shall die o Gen. 2. 17 But now it is said to all Gods elect You must die that you may cease to sinne * Dictum fuit homini morieris si peccaueris a nunc dicitur morere ne pecces Aug. Ciuit. dei 13. 4. No man then truly wearied with the burthen of sinne but as the wearied traueller desireth the shadow so will he desire to be dissolued p Phi. 1. 23 to passe through this valley that he may dwell at rest with Christ freed from all sin vpon mount Sion for euer It followeth THE FIFTH SERMON vpon the 23. Psalme I will feare no euill I Will

but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lastly contrarie to the iudgement of Augustine who saith Man before hee can become righteous hath neede of a Phisitian because hee is sicke yea of a quickner because he is dead Vt homo redeat adiustitiā opus habet medico quia sanus non est imo opus habet viuificatore quia mortuus est t August de natur grat ca. 23. So much for the conuerter the thing conuerted is the soule he conuerteth my soule God worketh not to halfes laying a foundation without any further building but he finisheth euerie good worke that he taketh in hand u Phil. 1. 6. he conuerteth the whole man the bodie aswell as the soule the eies which were full of adulterie shall become chast the hands that were full of bribes shall be seasoned with liberall guifts to the poore w Esay 32. ● the feete which were swifts to shedde innocent bloud shall bee swift to releeue and helpe the innocent oppressed the tongue that was defiled with blasphemie and filthy speaking shall speake reuerently and soberly as may minister grace to the hearers x Eph. 4. 29 the head that was fraught with couetous and carnall deuices shall be sanctified with wholesome and diuine meditations y Ps 77. 6. And in a word all the members of the bodie which haue been abused to become weapons of vnright cousnesse vnto sinne shall become weapons of righteousnesse vnto God z Ro. 6. 13. But because the root must be good before it can send forth sap into the braunches to the bringing forth of good fruit a Mat. 7. 17 12. 32. And the fountaine must first bee purged before the streames that issue from the same can bee made cleane and sweet therefore must the heart being the root and fountaine bee first purged and conuerted without which all holynesse is but hipocrisie and deuotion dissimulation Religion superstition and all appearing of conuersion a counterfaiting before the Lord wherefore the Prophet Dauid to declare the trueth of his conuersion doth wisely and purposely adde this circumstance He conuerteth my soule and therby teacheth vs this lesson That vntill such time as God conuert Doctrine our soules howsoeuer wee may with an outward appearance bleare and deceiue the eies of men yet can we neuer haue any comfortable assurance concerning our estate with God but rather looke when God shall pluck away our maskes and vizards and make vs bewray our hipocrisie dissimulation to those who haue beene most deceiued by vs. Iudas hee obtained fellowship in the ministration of the Apostleship b Act. 1. 17 25. But because his soule was not conuerted vnto God he fell away like water from one sinne to another till in the end he became guide to them that tooke Iesus and so went astray to goe to his owne place Herode hee feared and reuerenced Iohn Baptist and heard him gladly and did many things but because his soule was not conuerted hee embraced a beloued sinne which when the man of God reprooued he took away his head c Mar. 6. 17 18 19 20 Demas was a companion of the Apostles but because his soule was neuer truely conuerted in time being ouercome of couetousnesse he fell away and embraced this present world d 2. Tim. 4 10 Were there euer any in the world that for outward appearance had greater shew of sanctitie and holinesse than the Scribes and Pharisies● They looked sower and disfigured their face when they fasted prayed in synagogues and corners of the streets gaue almes with the sound of a trumpet e Mat. 6. 2. 5. 16. made their philacteries broad and fringes of their garments long compassed sea and land to make a proselyte tythed mint anny se and cummine washed the outside of the cuppe and platter f Mat 23. 15. 23. 25 26 and yet because their soules were nto conuerted vnto God but full of couetousnesse bryberie rapine and extortion our Sauiour plucketh away the painted vizards from their faces and ratleth them vp with many a fearefull woe laying their condition most plainely before them by a worthy comparison saying You are like vnto painted Sepulchers goodly and gorgeous toombes and monuments without beautifull to looke vpon but within full of rottennesse corruption and dead mens bones g Mat. 23. 27. and hath told vs except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies we shal neuer enter into the kingdome of heauen h Mat. 5. 20. Oh Lord God Vse how ought the consideration here of to rowse vs vp euerie one to a thorough triall and examination of our selues that we be not deceiued with a vaine perswasion and opinion of our estate and condition as if all were well when it is starke naught and to think with the Church of Laodicea That we are rich and increased in goods and haue need of nothing when in truth we are very wretched blind poore miserable and naked i Reu. 3. 17. Oh then let vs as in the sight of God examine our selues how we stand affected whether we doe hate those thinges which we haue loued whether we loath our former liues and be ashamed of our old sinnes casting off the workes of darkenesse liuing by faith depending vpon the prouidence of God hauing knowledge to render a reason of our faith hauing a zeale to Gods glorie and a sincere loue to the trueth professors thereof If we find these things in trueth in vs though but in small and weake measure yet doubtlesse wee may boldly pronounce with Dauid The Lord hath conuerted my soule and happie is hee that euer he was borne to see that houre but if we find not these thinges in vs but all that we haue to cleaue vnto is a naked bare and verball profession surely then let vs not flatter our selues we are but in the condition of many reprobates k Esay 1. 13 and if thus we continue Mich. 6. 6. 7 Mat. 15. 7. 8. we shall one day bee found filthily naked for want of a wedding garment and be thrust out of dores by head and shoulders and haue our portion with hypocrites And surely Application if we doe make application of these thinges to our selues it is a miserable thing and would make the heart of any man bleede that is not harder than flint and Adamant to consider the ruefull estate and condition of many people who if they be demanded how they hope or look to be saued and in what state they stand before God this is their common answere I hope well that God will saue that which he hath made I goe orderly to the Church and receiue the Sacrament I thanke God I meane no body any harme but doe as I would be done vnto But oh foole know that God is a spirit and wil be worshipped in spirit and truth and therefore it is not inough not to steale not to cōmit whoredome to beare