Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	speak_v	5,697	5	5.3444	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01093	Atheomastix clearing foure truthes, against atheists and infidels: 1. That, there is a God. 2. That, there is but one God. 3. That, Iehouah, our God, is that one God. 4. That, the Holy Scripture is the Word of that God. All of them proued, by naturall reasons, and secular authorities; for the reducing of infidels: and, by Scriptures, and Fathers, for the confirming of Christians. By the R. Reuerend Father in God, Martin Fotherby, late Bishop of Salisbury. The contents followes, next after the preface.	Fotherby, Martin, 1549 or 50-1620.	1622 (1622)	STC 11205; ESTC S121334	470,356	378

the Orator obserueth in the fore-alledged place Where he describeth a free-man by these commanding actions Refraenct priùs libidines spernat voluptates iracundiam teneat coerceat auaritiam caeteras animi labes repellat Tum incipiat alijs imperare cùm ipse improbissimis dominis dedecori turpitudini parere desierit Dùm quidem his obedierit liber habendus omnino non erit L●t him restraine his lusts refraine his pleasures curbe his impatience represse his couetousnesse and repulse his other vices And then let him beginne to rule ouer others when he hath learned not to obey those forenamed dishonorable and most wicked maisters For whilst he obeyeth them hee cannot be a freeman Agreeable vnto that sentence of Salomon He that ruleth his owne minde is better then he that winneth a Citie Againe it is to be obserued that he defineth not Libertie to be a faculty to liue as we lust but to liue as we will Now betweene lust and will there is this substantiall difference that Lust is a faculty of the vnreasonable soule as Aristotle affirmeth Fit in participe rationis voluntas in ratione vacante cupiditas atque ira The will is in the reasonable part of the soule but anger and desire in the vnreasonable part as we may see in brute beasts who beeing wholly led by lust their actions accordingly bee filthy and beastly But the Will is a faculty of the reasonable soule as we may see in men that are guided by discretion For Voluntas as Aristotle expresly defineth it est appetitus bonicum ra●ione The wil is an appetite or desire of some good thing directed according vnto reason Quis igitur viuit vt vult saith the Orator nisi qui recta sequit●r No man then liueth as he would vnlesse he doth follow the thing that is good So that those things which a man doth according to his will hee alwayes doth according vnto reason but those things that he doth according to his lust as they most times are contrary vnto reason so sometimes they be contrary euen vnto his will As we may euidently see in the Apostle S Paul I doe not that good thing that I would but the euill which I would not that do I. Now if I doe that I would not it is no more I that doe it but the sinne that dw●lleth in me So that his will that led him vnto good his lust and his appetite which in that place he calleth the law of his members that led him vnto ill contrary to his will Neither may this be seene onely in the Apostle S. Paul whose will was regenerated and directed by religion but also in diuers of the vnregenerate Heathen who were directed onely by their reason Phaedra in Seneca complaineth in this fashion Quae memoras scio Vera esse Nutrix sed furor cogit sequi Peiora vadit animus in praeceps sciens Rem●aque frustrà vana consilia appetens I know those things thou saist are true good Nurse But fury forceth me to follow worse My minde is hurried headlong vp and downe De●iring better counsell yet finds none And we may see the same conflict in Medea in Ouid. Sed trahit invitam noua vis aliudque cupido Mens aliud suadet Video melior● probóque Deteriora sequor Strange violent forces draw me on vnwilling Reason perswades me this my loue rebelling I see and know the better Here 's my curse That notwithstanding I embrace the worse And so likewise Lesbonicus maketh his complaint in Plautus Sciebam vt esse me deceret facere non quibam miser Ita vi Veneris victus otio captus in fraudem incidi I knew poore soule what me became But yet I could not doe it Mine idle lust me ouercame And led me captiue to it Where he confesseth directly that he yeelded vnto th●m as a slaue and a Captiue and not as a free man Yea and the Apostle S. Paul confesseth the same thing that the law of his members rebelling against the law of his minde did leade him captiue into sinne Now he that is a Captiue he surely is a bond-man He cannot be a free man As Tullie plainely proueth in the fore-alledged place inforcing it out of the definition of Bondage that Seruitus est obedientia fracti animi abi●cti arbi●r●o carentis suo Slauerie is the obedience of a vanquisht and a broken minde which hath not the freedome of his owne will and iudgement From whence hee there inferreth Quis igitur neget omnes leues omnes cupidos omnes d●mque improbos esse servos Who can therefore denie but that all light all couetous and all wicked persons must of necessitie be seruants because these be the desires not of their wills but of their lusts leading them violently as Captiues Neither doth his willingnes to continue in this seruice proue him to bee no seruant but rather to be a more seruile seruant For Nulla turpior est seruitus quam voluntaria saith Seneca There is no so vile slauerie as that which is voluntarie Because this argueth that euen his v●ry will is subdued and forced to yeeld vnto it and that the most Prince-like and Hegemonical part of his foule which ought to rule ouer all is now it selfe become seruile and a slaue vnto all So that his willingnesse to serue such base things is the great brand of his slauishnes as it was among the Israelit●sh seruants wh●n they were content to continue still in their Bondage When the Seruants Prof●ssed that they so loued their Maisters that they desired not to be free from their seruice then the Maister was appointed to bore their eares through with a Nawle and so to marke them for perpetuall seruants So that the Atheists willingnes is the very note of the extremitie of his basenesse and that hee is no better then a perenni-seruus as the Comick speaketh a branded and a perpetuall Seruant For as the Apostle Paul teacheth vs To whomsoeuer we giue our selues as seruants to obey though neuer so willingly his seruants we be Whether it be of sinne vnto death or of obedience vnto righteousnesse As for that Obiection that the Atheist bestoweth all this seruice vpon none other thing but onely vpon himselfe I haue shewed that to be otherwise But let it be granted that the Atheist indeede both intendeth and extendeth all his actions counsels and indeauours but onely to himselfe making so his owne selfe the very end of himselfe Yet euen from hence it will follow that this his excessiue loue of himselfe in thus honouring and seruing himselfe aboue all things and regarding nothing else but only himselfe and for himselfe doth make him become a very god vnto himselfe And so euen this way too he● is not without his god For it is a true rule that is giuen by Origon that Quod vnusquis● praecaeteris colit quod super omnia

diuers kindes of grieuous sicknesses vnto many And fourthly that euen Physitians themselues doe finde in many sicknesses that they be diuine punishments For the first of which foure Heads What is the true Originall cause of sicknesse S. Chrysostome telleth vs that it is the part of euery good Physition inquirere semper in morborum radic●m tque ita pervenire ad ipsum mali fontem to s●arch into the roote of diseases and sicknesses and so to proceede vnto the fountaine of those euils And S. Basil hee telleth vs that it is the part of a discreet and wise patient not to leaue this inquisition only to the Physition but he himselfe also to search into a the causes of his owne diseases that so he may the better attaine to know their remedies Nos plagas a Deo suscipientes qui benè prudenter vitam nostram moderatur principio quidem inquiramus cognitionem rationis ob quam nos flagellet Whensoeuer we are scourged and chastised by God who guideth our whole life by his wisedome and goodnesse we ought first to search carefully for what cause hee so correcteth vs. For the cause being once found the Remedie is halfe found and the cure in a manner alreadie halfe performed Medici causa morbi invent● curationem esse inventam putan● Physi●ians hauing once found out the cause of a disease they thinke they haue found the cure Now for the true cause of diseases and Sicknesses though it greatly haue puzelled both the greatest Philosophers and the learnedst Physitions to finde out what it is some assigning them vnto the excesse or defect of the primary Qualities of Heate Cold Moyst Drye some vnto the impuritie and corruption of our meates some vnto the infection of vnwholesome and putrid ayres and to diuers such other Materiall causes wherein they be greatly diuided amongst themselues Yet is there a full agreement both of Heathens and Christians that God is the first Efficient cause of them and that Sinne is the true Impulsiu● cause which inforceth him to send them This the Prophet Dauid expresly declareth when he called Sicknesse The Rebuke of God and affirmeth that For sinne hee inflicts it vpon man When thou with rebukes doest chasten man for Sinne thou makest his beautie to consume away This also the Apostle Paul expresly declareth when he telleth vs that By one man Sinne entred into the world and Death by Sinne. And againe in another place where hee telleth the Corinthians that for their Abuses in receiuing the Sacrament they were stroken by God with diuers kinds of punishments some of them with Sicknesse some of them with Weakenesse and some of them with Death Yea and this our Sauiour Christ himselfe expresly declareth when hee biddeth the sick-man whom hee had lately cured to goe and sinne no more lest a worse thing come vnto him Thereby plainely declaring that his Sinne was both the cause of his former Sicknesse and would bee also of his future if he sinned any more And that Sinne is indeed the true cause of diseases wee may see it plainely verified in all these memorable Sicknesses that are recorded vnto vs in the Holy Scriptures The Botches wherewith the Egyptians wery smitten was for their rebellion against God and their oppression of his People The Leprosie wherewith the Prophetesse Miriam was smitten was for being so enuious against the Prophet Moses The Pestilence wherewith the Israelites were smitten was for their adulterie with the Daughters of Moab and for their idolatrie with their prophane god The Emerods wherewith the Philistins were smitten was for their Impietie in detayning the Arke of God And so generally in all the rest There is almost in no place any mention of any greiuous and exemplary Sicknesse but there is in the same place some mention of that Sinne for whose punishment it was sent In which forenamed instances we may obserue these two things First that not onely the pestilence and leprosie and such like grieuous and infectious Sicknesses which are called Morbi Sontici that is mischeiuous diseases are the scourges and strokes of God but also all other inferior diseases as Emerods Botches and such like smaller annoyances as euen hee himselfe professeth in another place Secondly that those diseases are sent by God vnto men to correct and chasten them for their sinne Neither is this the testimony of the Holy Scripture onely but also of the Heathens euen in their owne Histories Wherein wee may obserue that whensoeuer there befell them the publike calamity of any generall sicknesse they still imputed it vnto their sinnes prouoking the anger of some or other of their gods As may be manifestly shewed by manifold instances Herodotus ascribeth that greiuous sicknesse which was sent vpon the Scythians to their sacrilege in sacking the Temple of Venus Pausanias ascribeth that deuouring sicknesse which was sent among the Iones vnto the profane lust of Menalippus and Comaetho And that generall abortion which happened among the Caphyens wiues onely vnto the cruelty of their bloody husbands in stoning for a ●leight cause certaine young and wanton Children The hand of diuine Iustice inflicting their punishment in the very same subiect wherein they had offended Their crueltie exercised vpon other mens Children being iustly punished by the death of their owne in a most equall retaliation The same Author ascribeth the dropsie and lousie-sicknesse of Cassander vnto his crueltie and infidelitie vnto Alexander his Maister And Herodotus againe reporteth of the Persians that they generally held that whosoeuer was smitten with the leprous infection hee was surely a profane person and had doubtles committed some great and grieuous sinne against their god the Sunne though they knew not what it was And therefore they banished them out of all their Cities collecting from the sicknesse the stroke of Gods Iustice euen in an vnknowne Cause And this which we haue seene in the Histories of the Greekes wee may see yet more plainely in the Histories of the Romanes For Plutarch ascribeth that destroying plague which happened among them in the time of Romulus vnto the trechery which was practised in the murther of Tatius And Liuy ascribeth another such like plague which followed the condemnation of Manlius Capitolinus vnto that iniustice which was vsed in his death And thus haue euen the Heathen bene taught in the very Schoole of Nature without going any further that the true cause indeede of all sicknesse and diseases are onely mens sinnes prouoking Gods Iustice to take vengeance of their wickednesse As Dauid plainely confesseth in one of the Psalmes There is nothing sound in my flesh becouse of thine anger neither is there rest in my bones because of my sinne 2 Which Lesson may yet a great deale more perfectly bee learned in the holy Schoole of God For there hee himselfe threatneth and that in many places that