Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	flesh_n	life_n	spirit_n	9,701	5	5.4408	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16562	Remaines of that reverend and famous postiller, Iohn Boys, Doctor in Divinitie, and late Deane of Canterburie Containing sundry sermons; partly, on some proper lessons vsed in our English liturgie: and partly, on other select portions of holy Scripture.	Boys, John, 1571-1625.	1631 (1631)	STC 3468; ESTC S106820	176,926	320

the soule of the world the Clergie of the Church and the Iesuites of the Clergie Iesus in this answere to the Pharisees expressed equity trueth piety but the Iesuites in their disputes regarde quaestum magis quam quaestionem All seeking their owne and not the things of Iesus Christ as S. Paul phraseth it Philip. 2. 21. Which occasioned a learned Diuine to say that they were Suitae not Iesuitae louers of themselues and not followers of Christ. Iesus here would haue scandalous accusations of our brethren written in the dust and trodden vnder feet of all that passe by But their doctrine is composed of lyes and libels and all thinges are fed and mainteined by such things of which they are bred and made the aliments of Popery must be correspondent to the elements of which it consisteth aequiuocation is their Diana lying their best helpe Machiauel their fifth if not first Euangelist as Caesar sayd si ius violandum est regni causa violandum and I haue heard that Sambucus alluding to that Apoph●…egme should say when he had stolen a manuscript out of a library si ius violandum est eruditionis causa violandum so these men are resolued if a man must lye hee must lye for the good of the catholike religion and if lye in so good a cause lye to some purpose Iesus is a Sauiour of his people the Prince of Peace the God of loue but the Iesuites are destructiue doctors as rash Empiricks they can cure none but by letting of blood no treason plotted as Camerarius obserues in any state but a Iesuit hath a finger if not his whole hand in it either at the beginning middle or end so drunken with the blood of the Saints that as their old acquaintance writes the very Canibals and Anthropophages shall condemne them at the last day Thus haue they nothing of Iesus except only the bare name and nomen inane saith a Father is Crimen immane for their nature they resemble more Christs aduersaries the Scribes and Pharisees as being their offall and off-spring not so much flesh of their flesh as spirit of their spirit Now beloued I beseech you giue me leaue to say that vnto you which Moses in the 30. Chap of Deuter. to his auditours I haue set before you this day life and death good and euill blessing and cursing chuse therefore life shun the wayes of Antichrist which are the paths of death and follow Christs example which is the way the truth and the life that fo●… both you and your seede may liue good subiects in his kingdome of grace and blessed Saints in his kingdome of glory IAMES 5. 16. Confitemini invicem peccata vestra Confesse your faults one to another OVr iniquities make a separation betweene God and vs and withhold his good thinges from vs Ierem. 5. 25. Now then vt cessante causa cesset effectus that the cause ceasing its effect also may cease S. Iames in the closing vp of his Epistle prescribeth a three-fold remedie for the remouing of our sinnes Eclipsing the Sunne of righteousnesse and hiding his face from vs. The first is confession of our faults one to another in our present text The second is prayer one for another in the words immediatly following The third is exhorting one of another in the 19. and 20 verses Concerning confession hee sets downe fiue conditions especially to wit that it be 1 Non involuta sed aperta not inuoluved and intricate but ingenuous and plaine noted in the verbe fatemini 2 Non diuisa sed integra not a partiall acknowledgement but a Plenarie noted in the preposition Con. Confitemini 3 Non reciproca sed transitiua not recoyling toward our selues but vttered vnto others also noted in the Aduerbe Inuicem 4 Non defensiua sed accusatiua not defensiue but accusatiue noted in the Nowne peccata faults 5 Non aliena sed Propria not another mans but our own noted in the Pronoune Vestra your faults Touching prayer one for another he shewes the great power thereof illustrated by the Prophet Elias example who being a man subiect to the like passions as wee that is frayle both in respect of his mind and body in respect of his mind as fleeing from angry Iesabel 1. Kings 19. In respect of his body as being fed by Raue●…s and by the little cake of a poore widdow dwelling in Zarepta 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen and it rained not on the earth for three yeeres and sixe moneths And with another earnest prayer hee did open them againe and the heauen gaue raine and the earth brought soorth her increase As for exhorting one another he doth vrge that duty from the most excellent reward thereof If any of you haue erred from the trueth and some man hath conuerted him let him know that hee that hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes It is the worke of God only to saue soules causally but occasionally good men as Ministers and Instruments of God are sayd to saue soules in conuerting sinners from euill courses vnto the right way by fruitfull instructions and good examples So the Scripture speakes Matth. 18. 15. If hee heare thee thou hast won thy brother and more plainly 1. Tim. 4. 16. Take heede vnto thy selfe and vnto thy doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee I am at this time to treat of confession and the condition thereof I therefore resume my text Confesse your faults one to another A sinner vnregenerate is like Sampson grinding in the prison house corne for his enemies the greater his labour the more his losse Now the first step out of this vnhappy prison is the acknowledgement of his faults as the reuerend Father Nilus initium salutis est sui ipsius accusatio The condemning of his infirmities is the beginning of his sauing health Adam in couering his offence did offend more then in committing it all the sonnes of Adam haue this imbred cunning to hide their nakednesse with fig-leaues that is their naughtinesse with idle cloaks and excuses it is mother-wit to post and passe sinne from our selues vnto some other As when almighty God arraigned Adam in Paradise for transgressing his commandement in eating of the forbidden fruit hee presently layd the fault vpon Eua his wife she being questioned layd it vpon the serpent and the serpent vpon God Albeit vngodly men as our notes declines their sinnes throughout all the cases in the Nominatiue by their pride to get them a name in the Genitiue by their fornication in the Datiue by their Bribes in the Accusatiue by their Detracting and backbiting In the Vocatiue By their adulation and flattering In the Ablátiue By their oppression and robberies Yet they will not

Chap. 6. vers 5. Woe is me for I am vndone This kind of woe nothing at al or very litle concernes our present Text that other is two fold to witt a woe of instruction and a woe of destruction or in plainer termes a woe denounced and a woe executed The woe whereof I am now to treate and many moe both after and before these words As woe to them that ioyne house to house and field to field Till there be no place for others in the Land Woe to them who rise vp early to follow drunkennesse Woe to them who speake good of euill and euill of good are but warnings and so by consequent armings against that heauy woe of destruction which in the end of the Chapter is threatened by a nation that shall come from farre with arrowes that are sharpe and all their bowes bent with horses hauing hoofes like flint with Chariots hauing wheeles like whirlwinds roaring as the Lyon or as the roaring Seas Executing the iudgements of God vpon the men of Iudah and inhabitants of Ierusalem in such sort that none shall deliuer them In the dayes of security to sound out the woes of seuerity is not welcome though it be wholsome it is harsh vnto flesh and bloud vnto such as are at ease in Sion vnto such as haue made a league with death and with hell agreement vnto such as dreame of peace when there is no peace Saying to the seers see not and to the Prophets prophesie not vnto vs right things but speake flattering things Esay 30. 10. But the Thundering of woe is wholsome to such as haue hearts and eares to suffer the words of exhortation It is so farre from either bringing or hastening of woe as that if it worke true repentance it doth often deferre and sometime deliuer vs from a woe hanging ouer our heads Howsoeuer the wicked had rather once feele then euer feare destruction and woe yet it is an argument of Gods infinite rich mercy who desires not the death of a sinner first to become a Preacher and then a punisher First to sound a woe before hee send a woe First to speake to vs in his wrath before hee vexe vs in his sore displeasure Psal. 2. 5. So we read that he did inioyne his Prophets to cry aloud to lift vp their voyce like a Trumpet in shewing his people their trangressions and to the house of Iacob their sinnes And Christ albeit he were the Prince of peace Esay 9. 6. did chuse some for his Apostles who were the Sonnes of Thunder so well as others who were the Sonnes of Consolation and after ascending vp on high and giuing gifts vnto men Ephes. 4. 8. He bestowed vpon his Apostles not onely clouen but all so fiery tongues Acts. 2. 3. That they might not onely direct but also correct as St. Paul speakes improue rebuke c. As Nazianzen wrote of Basil that they might lighten in their doings and thunder in their doctrines In this Chapter at the 6. verse the preachers are compared vnto cloudes I will command the cloudes that they raine no more raine vpon my Vineyard That is the pastours teachers that they preach no more When the Lord saith Augustine by the mouths of his ministers denounceth a woe then he thunders in the cloudes But when they bring the glad tidings of saluation he distilleth as it were drops of his mercy sending a ioyfull raine tha●… refresheth his inheritance God as an exquisite musician twines the strings of our hearts euery way that he may put vs in tune he hath a longing desire that the teares of our repentance may quench vtterly the Coales of his displeasure for albeit the Axe bee layd vnto the roote of the tree yet shall it not be hewen downe so long as there remaines any hope for fruites of amendment It is true that God if men will not turne hath his Bow bent and ready but as hee that shootes to hit another hath the string of his Bow vpon his owne breast Euen so God in drawing the Bow to shoote the bitter arrowes of his wrath against vs hath his hand on his heart and in the middest of his anger hee remembers mercy Abacuc 3. 2. Denouncing a great many woes before hee will execute as much as one woe This exceeding kindnesse and long suffering in God commendat et emendat as Augustine speakes it recommends God as a patterne teaching vs to be mercifull as our Father in heauen is mercifull Is the Lord gratious full of pitty long suffering and of great goodnesse Then I beseech you be followers of God as deere children Ephes. 5. 1. As God sayd vnto Moses Exod. 25. 40. So I say to thee fac secundum exemplar performe that which is good according to the patterne Doe not rashly iudge much lesse condemne any man before the time but expect amendment in thy greatest enemie hope the best euen of the worst although he draw iniquity with cordes of vanity and sinne as it were with cart-ropes Secondly the bountifulnes and long suffering of God lead vs to repentance Rom. 2. 4. For that which is counted of man slackenesse is in God patience desiring that no man should perish but all should amend and be saued 2. Pet. 3. 9. If we shall harden our hearts and neglect the woes of instruction vndoubtedly the woes of destruction will one day come vpon vs. If we continue not onely to sinne but to delight in sinne and not only to delight in sinne but to boast of sinne and not only to boast of sinne but also to iustifie sinne As to make good euill and euill good drawing iniquity with cordes of vanity and sinne as it were with a carte rope What do we but heape vpon our selues wrath against the day of wrath and of the declaration of the iust iudgement of God The diseases of our age through a long peace grow for the most part by riot and excesse and consequently haue not so much vse of restoratiues as need of launcing and corrasiues when the woundes of the people saith Cyprian are tumentia then the preachers as good Chirurgions must open the swelling veynes of pride launce the puffed-vp impostumes of greedy desires then it is their duty to cry woe be to those that are mighty to drink wine woe be to those that are wise in their own sight woe bee to those who iustifie the wicked for reward In a word the best musicke for our times is that of the Angell Apocalyps 8. 13. Woe woe woe to the inhabitants of the earth And because men haue despised the Prophets and stoned if not with hard flint yet with hard speeches and vsage such as haue beene sent vnto them early late Therefore God makes the very dumbe creatures to Preach and sound out his woes in the middest of a peruerse generation The foundations of the earth quaking and shaking