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soul_n	able_a	body_n	fear_v	9,113	5	7.8499	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34877	A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.	Cradock, Samuel, 1621?-1706.	1679 (1679)	Wing C6756; ESTC R15332	329,893	408

of thy Father the God of Abraham the God of Isaac and the God of Jacob. Now Christ told the Sadducees that God is not the God of the dead but of the living Matth. 22.32 God so stiling himself their God sheweth that their souls did still live though separated from their bodies and also that their bodies should be raised again and both souls and bodies being re-united should live for ever * Deus est Deus Abrahae s●il totius God is the God of the whole man and not a part only And thus much for the proof of this Article out of the old Testament But the new Testament doth more clearly assert this Doctrine life and immortality being in a more evident manner brought to light by the Gospel as the Apostle tells us 2 Tim. 1.10 To give some few places of many that might be brought for the proof hereof Matth. 25.46 And these shall go away into everlasting punishment but the Righteous into life eternal John 3.16 36. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Mark 10.30 But he shall receive an hundred fold now in this time and in the world to come eternal life John 12.25 He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord 2 Cor. 5.1 For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens John 17.27 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 Having thus shewed that everlasting life is plainly asserted both in the old and new Testament I come now to shew that there are three degrees of this everlasting life held forth to us in the Scriptures 1. There is a life eternal Initial which is the life of grace John 3.36 He that believeth on the Son hath everlasting life that is hath it begun in him hath the earnest of it in his Soul 2. There is a Partial life eternal which is the life which belongeth to the Soul when it is separated from the body 'T is the happiness which the souls of the Righteous enjoy between the time of death and the day of Judgment The Scripture is abundant in asserting this kind of life eternal which the separated soul injoys in the other world Eccles 12.7 Then shall the dust return to the earth as it was and the Spirit shall return unto God who gave it Matth 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 soul and body in Hell Luke 12.4 Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him who after he hath killed hath power to cast into Hell yea I say fear him Heb. 12.23 To the general assembly and Church of the first-born which are written in Heaven and to God the Judge of all and to the Spirits of just men made perfect Luke 23.43 Our Saviour said to the penitent Thief To day thou shalt be with me in Paradise Luke 23.46 And when Jesus had cried with a loud voice he said Father into thy hands I commit my Spirit and having said thus he gave up the Ghost Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit Phil. 1.23 For I am in a strait betwixt two having a desire to depart and to he with Christ which is far better 1 Pet. 3.19 By which also he went and preached to the Spirits now in Prison Rev. 6.9 10. And when he had opened the fifth Seal I saw under the Altar the Souls of them that were slain for the word of God and for the Testimony which they held And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and revenge our blood on them that dwell on the earth 3. There is a life eternal Perfectional which shall be conferred on the Saints after the re-union of their Souls and Bodies Matth. 25.34 46. Then shall the King say unto them on his right hand come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World Then shall the Righteous go into life eternal Now this perfectional life everlasting which will be the portion of the Saints at the last day is such a life as shall be free from all evil and full of all good 1. Free from the evil of sin The Souls of the Just shall then be made perfect 2. The evil of temptation There was a Tempter in Paradise there will be none in Heaven 3. The evil of affliction All tears shall be wiped from your eyes Rev. 7.17 2. This life shall be full of all good 1. Their Vnderstandings shall have a clear knowledge sight and vision of God 2. Their Wills shall be perfected and adorned with an absolute and indefective holiness 3. Their Affections shall be set right with an unalterable regularity 4. They shall injoy an uninterrupted communion with God 5. They shall be blessed in their company 6. And lastly They shall have this blessedness secured to them without fear of ever losing it or being deprived of it But though the Saints shall enjoy such an eternal life in bliss as we have before described yet it shall not be so with the wicked Eternal life in misery will be their portion They shall be tormented 1. With the pain of loss 2. With the pain of sense 3. With the worm of Conscience a tormenting reflection on their former folly 4. With despair of ever coming out of that woful misery which is the very Hell of Hell But of these things I have spoken more largely in the former Treatise pag. 130. It remaines therefore now that I shew what improvement we are to make of this Article and then I shall shut up this discourse 1. We may from hence learn how inexcusable they are who hazard and expose their souls and bodies to eternal torments for a short satisfaction of their bruitish lusts 2. We should consider that there is no concern we have in the World that should lie so near our hearts as the making our peace with God upon sure and safe grounds 3. From hence we may learn how highly we ought to prize the blood of Christ and his undertaking by which alone we can escape the wrath that is to come 4. It may shew us how we ought to pity those who are running on in a full carreer

own body on the tree 1 Pet. 2.24 2. From the dominion of sin we have a promise Rom. 6.14 that sin shall not have dominion over us because we are not under the Law as a Covenant of Works exacting perfect obedience and ministring no strength to perform it but under a Covenant of Grace in Christ which ministers strength to resist sin and overcome it So Tit. 2.14 The Apostle tells us that Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. From Satan He rescues us 1. from his power and dominion The Seed of the woman Gen. 3.15 destroys the power of the old Serpent the Devil And therefore the Apostle tells us Acts 26.18 that he was sent to preach the Gospel to the Gentiles that thereby he might open their eyes and turn them from darkness to light and from the power of Satan unto God that they might receive forgiveness of sins and inheritance among them that are sanctified 2. From his Temptations By Faith in Christ we are inabled to quench the fiery darts of the Devil Eph. 6.16 And the Apostle tells us 1 John 5.18 that whosoever is born of God keepeth himself that the wicked one toucheth him not that is tactu qualitativo as Cajetan saith so as to leave an impression of his own Devilish nature upon him 3. From his Accusations Rev. 12.10 I heard a loud voice saying in heaven now is come Salvation and Strength and the Kingdom of our God and the power of Christ for the accuser of our brethren is cast down which accuseth them before God day and night And they overcame him by the blood of the Lamb c. 4. From the curse of the Law He came not to take away the Law as a rule of life but to free us from the curse of it He hath redeemed us from the curse of the Law by being made a curse for us Gal. 3.13 5. From death The last enemy is Death But Christ will raise our bodies to a glorious life and so destroy Death 1 Cor. 15.26 54. Thus Christ is an All sufficient Saviour able to save to the uttermost Heb. 7.25 able to save both soul and body and that for ever Heb. 5.9 He is the author of eternal Salvation to all that obey him And therefore Ephes 5.23 He is stiled the Saviour of his mystical body All the three Persons save but in a different manner The Father saves by the Son The Son by paying the price of our Ransom and Redemption The Holy Ghost by perswading the heart savingly to close with Christ for the obtaining this Salvation Wouldst thou therefore O sinner have Christ to be thy Saviour then 1. break off thy si●s by Repentance and surrender thy self up to him to be pardoned in his blood and sanctified by his spirit For though Christ be able to save and willing to save yet they that remain impenitent and disobedient have neither part nor portion in him 2. Labour to stir up in thy heart a high love to Christ who has done so much for thee 1 Cor. 16.22 If any man love not the Lord Jesus Christ says the Apostle let him be Anathema Maranatha So much of his first Title Jesus The second Title of our Saviour is Christ Christ which signifies anointed now He was anointed by the Spirit of God to three Offices To be our Prophet Priest King Messias and Christ signifie the same thing Joh. 1.14 we have fo●nd the Messias which being interpreted is the Christ Among the Jews after the Babylonish Captivity the name Messiah was very frequent and familiar In the Chaldee paraphrase * The Chaldee Paraphrase was not an Exposition word for w●rd of the Hebrew Text but it took in the general sense of the learned Jews by way of Comment now extant there is express mention of the Messiah in above seventy places The Jews expected a Messias to come of their own Nation of the Tribe of Judah and of the Family of David And so was Christ our Lord. In the old Testament three sorts of persons were anointed Kings Priests and Prophets To these three Offices was Jesus annointed and took them all on him for our benefit For a threefold misery lay upon men that were to be saved 1. Ignorance and blindness of mind 2. Guilt which we were not able to satisfie for 3. Depravation and corruption of nature Bondage and Captivity to Sin and Satan which we were not able to free our selves from Suitable to these three necessities Christ is Anointed to a Threefold Office of Prophet Priest and King He was a Prophet to teach us a Priest to make Atonement for us and a King to govern us and defend us Of these his Three Offices I shall speak in order 1. He took on him the Office of a Prophet Christ was a Prophet Anointing with Oyl was a Ceremony used in the Old Testament whereby three sorts of persons viz. * 1 Kings 19.16 Prophets * Lev. 8.2.12.30 Priests and Kings were inaugurated into their Office And their Vnction signified 1. Their call to their Office 2. A collation of gifts to fit them for their Office As Oyl does revive and refresh so the effusion of the graces of the Spirit of God makes Persons fit and apt for the work to which they were called Thus Christ though he were not materially yet he was really Anointed by God to this Threefold Office with the gifts * Hae duae part●s Unctioris Christi si● differunt quod donorum collatio ad humanam naturam tantum ordinatio ad officiū ad utramque naturam pe●tinet and graces of the Holy Ghost which quickned and made him joyful in all his undertakings for our Redemption Which Anointing or effusion of grace into his humane Nature he received not in measure John 3.34 But abundantly above what was ever imparted either to Angels or any of the members of his mystical Body This may appear from Psal 45.7 compared with Heb. 1.9 Thou hast loved Righteousness and hated iniquity therefore God even thy God hath Anointed thee with the Oyl of gladness above thy fellows And from Isa 61.1 compared with Luke 4.18 The Spirit of the Lord is upon me because he hath Anointed me to preach the Gospel to the poor c. Acts 10.30 God hath Anointed Jesus of Nazareth with the Holy Ghost and with Power c. And the Apostle tells us Acts 3.22 23. That Moses had Prophesied of this great Prophet commanding he should be heard and obeyed in all things Deut. 18.15.18 19. Now our Saviour executed his Prophetical Office by making known the will of God to the Children of men and by revealing to them the way of Salvation His teaching was of Two sorts Outward Inward For his Out-ward teaching 1. He taught by the Patriarchs and Prophets that lived before his coming in the Flesh 2 Pet. 1.21 For Prophesie came not

3. Consider our tongues should be our Glory The proper end for which God hath given us the use of speech is to glorify and honour him our Creator and to profit one another Our words therefore should be good sound and savoury Let no corrupt communication sayes the Apostle Eph. 4.29 Proceed out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers And our Saviour tells us Mat. 12.36 that of every idle word which is frivolous and fruitless we shall give an account in the day of Judgment And therefore a much more severe account surely men shall give of their wicked swearing blaspheming and cursing which are no proper works for them to imploy their tongues in but a horrible depraving perverting and defiling of so excellent a member 4. Consider what a high pitch of wickedness it is for any to deprave such an holy institution as an Oath is which should always be used reverently and only upon great and serious occasions and to prostitute it to the venting of every base passion and uttering of Pride and Presumption and fearlesness of God and to make that which should be a tremendous Ordinance to us a common slight and familiar thing 5. Consider how dishonourable it is to our Christian profession that those that call themselves Christians should live in such a flat contradiction to the Laws of Christ and should make nothing of familiar and customary swearing which he so severely prohibits Matth. 5.33 James 5.12 Is not this one of the sins for which the name of our Lord Jesus is blasphemed among Turks Jews and Infidels 6. Consider this is one of those sins for which God hath a controversie with a Nation and which hastens down Judgment upon it Hos 4.1 2. Hear the word of the Lord ye children of Israel For the Lord hath a controversie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying and killing and stealing and committing Adultery they break out and blood toucheth blood Jer. 23.10 Because of swearing the Land mourneth see also Zech. 5 1 2 3 4. Amos 8.14 Zeph. 1.4 5. 7. Consider how highly this sin is aggravated and the guilt of it inhaunced in that there is so little temptation to it Other sins have an external bait and motive either pleasure profit or credit but in swearing and cursing there is none of these O the unreasonableness of this sin What sence is gratified by it or what is there to incite or move a man to it but meerly pride and audaciousness of spirit presumtion and fearlesness of the Almighty Now the less temptation there is to any sin the greater is the contempt of God in the committing of it This sin is therefore much worse than Epicurism * Take not his name who made thy mouth in vain It gets thee nothing and hath no excuse Lust and Wine plead a pleasure avarice gain But the cheap swearer through his open sluce Le ts his Soul run for nought as little fearing Were I an Epicure I could bate swearing The cheapest sins most dearly punish'd are Because to shun them also is so cheap c. Herberts Church-porch for though that be more bestial yet this is more diabolical and proceeding from an obstinate pride and wilfulness more conforms a man to the Devil than other sins do O what a height of wickedness is it for men to sin meerly because they will sin and to transgress the more audaciously because God forbids it 'T is a dreadful doom passed by the mouth of the holy Prophet on such persons Psal 25.3 Let them be confounded that transgress without cause Blessed Lord How infinite is thy patience to bear so long with those hellish Oaths and direful imprecations that the tongues of wretched mortals daily belch out against thee To what a strange pitch of wickedness is the world come that it should be counted a point of bravery and gallantry to swear stoutly and to interlace their language with broad and full mouthed oaths Nay the daring fellows of our dayes as if they were loath to go to Hell the ordinary way have invented new wayes of sinning and such dreadful forms of swearing as may make the heart of any serious Christian to tremble at ●●e very mention of them These Sons of Belial if they be but crossed in their business or pleasure many times curse and swear like Devils and swear so madly that when they are reproved for it they will swear they did not swear Who is there now that walks abroad especially in our great Towns and Cities but shall here these hellish oaths God damn me or sink me belched out of the mouths of men whose tongues are set on fire of Hell O should we rend our garments every time we hear the name of God blasphemed as the Jews did of old how few sober serious Christians would go in whole apparel Ah besotted Wretches that you should thus sell your selves to do wickedly that you that are but crawling worms should dare thus to set your mouths against Heaven and impudently affront as much as lyes in you the Majesty of the most High Let me speak to you in the language of the Prophet Isay 57.4 Do ye know against whom ye make a wide mouth and draw out the tongue What could your wit wit said I I mean your madness find no cheaper way to undo your selves Are you resolved to try the patience of God and to see how long he can forbear you Are you affraid you shall miss of hell except you sin at a higher rate than ordinary and therefore are resolved by your damning provocations to force your entrance into it and take it by violence Do you fear the Devil will not torment you enough except you do supererogate of him by being more wicked than you had any temptation to be that so you may have a double portion in Hell Could you find out no other way of Damning your selves but by sinning directly against that precious blood and wounds of the Son of God by which others are saved Do you thus perform your Baptismal Covenant whereby you stand ingaged to renounce the Devil and all his works and to fight faithfully under Christs Banner all your dayes What aileth you ye blind wretches Are you in such hast to be with your everlasting companions the Devils and the Damned that you will needs hasten your Judgment and bring on your Damnation with a swifter pace Are you now inuring your selves to the language of Hell and the infernal Tophet that you may not have it to learn when you come thither Poor Wretches what will become of you how soon to your sorrow will your imprecations fall on your heads The Devil whom you have so often wished might fetch you stands eagerly waiting for his commission to do it and then you shall know to your cost whether Gods

Jesuitica aequivocatio mentalis reservatio hoc ipso mendatii convincuntur quibus haec in usu sunt nimirum quia cum veram propositionem animo concipiant falsum tamen enuntient Davenant in Colos Therefore he that speaks what he thinks does not tell a lye though he may speak an untruth or that which is in it self false And in such a case what he sayes is falsiloquium but not mendacium a falshood but not a lye He offends not against moral truth or veracity because he speaks as he thinks and so he does not lye but is himself mistaken 'T is formale mendacium a formal and direct lye when we express or affirm a thing otherwise than we conceive or think with an intent to deceive 2. I come to consider the several sorts or kinds of lyes And so a lye is usually distinguished into Jocosum Officiosum Perniciosum 1. Jocosum when a man uttereth a lye in sport to make others merry To this we may apply that of the Prophet Hosea Chap. 7. Verse 3. They make the King glad with their wickedness and the Princes with their lyes They that tell lyes meerly to make others laugh are guilty of this kind of lying 2. Officiosum when a man tells a lye to help another out of some present danger or inconvenience God himself will not be served with a lye Job 13.7 Will ye speak wickedly for God Will ye talk deceitfully for him We may not lye for Gods cause or glory much less may we do it for any mans benefit * Plato was no good casuist for Christians who allowed a lye either to save a Citizen or deceive an enemy And the piae fraudes allowed among the Papists are also much of this nature 3. Perniciosum when a man tells a lye which tends apparently to the hurt or damage of another either in his life goods or good name 3. I come now to shew the great evil and malignity of this sin 1. 'T is a sin that makes men most unlike unto God God is a God of truth and cannot lye He is stiled the Lord God of truth Psal 31.5 Deut. 32.4 and Isay 65.16 That which makes men so unlike the true and holy God must needs be an odious sin One of the Antients said well that two things make us like unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak truth and to do good And surely this consideration that lying is against the holy nature of God should work in us an extreme detestation of it 2. 'T is a sin that God hath declared in his word a great abhorrence of as may appear if you consider these following Scriptures Prov. 6.16 17 18 19. These six things doth the Lord hate yea seven are an abomination to him A proud look a lying tongue c. A false witness that speaketh lyes and him that soweth discord among Brethren Levit. 19.11 Ye shall not lye one to another Prov. 13.5 A Righteous man hateth lying c. Rev. 21.8 The fearful and unbelieving and the abominable and whore-mongers and sorcerers and Idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone Rev. 22.15 Without are dogs and sorceres c. and whosoever loveth and maketh a lye Psal 101.7 He that telleth lyes shall not tarry in my sight Hose 4.1 2. Hear the word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying c. they break out and blood toucheth blood Zech. 8.16 17. These are the things that ye shall do Speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates c. And let none of you imagine evil in his heart against his neighbour and love no false Oath For these are the things I hate saith the Lord. Ephes 4.25 Wherefore putting away lying speak every man truth to his neighbour Col. 3.9 Lye not one to another seeing that ye have put off the old man with his deeds 3. 'T is a great perverting of that noble faculty of speech which God hath given unto man God hath given unto man a tongue to express his mind and to reveal and declare what he apprehends in his heart so that his tongue is to be the index and discoverer of his mind Now you know if the index or hand of a Clock should point to eight and the Clock presently strike ten we should say it was a lying Index and greatly out of order The case is so here when the tongue utters one thing and the mind thinks another 4. Lying is a work of the Devil and makes people resemble the Devil in a manner John 1.44 Ye are of your Father the Devil and the lusts of your Father ye will do he was a Murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyer and the Father of it Pride Malice and Lying are the Devils sins after a more especial manner And who would be willing to be like the Devil 5. Lying is destructive to humane society 'T is injurious to all converse between man and man How shall a man know what to look for or what to expect or what to trust to if he cannot believe the persons he deals with but finds that in what they affirm to him or assure him of or promise to him they notoriously lye unto him and palpably deceive him 6. 'T is a sin condemned by the light of natural conscience The more ingenuous among the Heathens abhorred it The Apostle quoteth a verse out of Epimenides a Heathen Poet wherein he condemns Cretians for their frequent lying Tit. 1.12 The Cretians are are alwayes lyars evil beasts slow-bellies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 'T is a reproachful a shameful sin The maddest fellows and most Ruffianly and debauched who make so little conscience of other sins yet cannot induce to be charged with a lye because 't is looked upon as a cowardly and shameful sin Whoever gives them the lye provokes them beyond all patience 'T is the cause of many duels and many times murders Hear what that excellent person Mr. Herbert saith in his Poems Lye not but let thy heart be true to God Thy mouth to it thy actions to them both Cowards tell lyes and those that fear the rod. The stormy-working soul spits lyese and froth Dare to be true Nothing can need a lye A fault that needs it most grows two thereby 8. Lying easily disposeth to perjury He that useth frequently to lye 't is to be feared he will not much stick at forswearing himself upon occasion For when the heart is once hardened in one sin it is mighty proclive to another of the like kind and nature 9. It makes a man useless in the