Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	know_v	word_n	4,525	5	4.2540	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04034	A bundle of myrrhe: or Three meditations of teares The first in the effect. pag.1. Last in the cause of Dauids teares. Psal. 42.3 pag. 270. The middle, and most intended, of religious teares in general. p. 96. The particulars whereof, are prefixed to each page, and principall section.; Bundle of myrrhe.	Innes, William, fl. 1620.	1620 (1620)	STC 14091; ESTC S119560	100,050	414

name in foaming out their owne shame Iude v. 13. or else perhaps now in weakenesse of iudgement to discerne betweene good and euill as before for want of strength to resist the euill minister matter of obloquy to others gaining no comfort to themselues while others enlarge their shame themselues lessen neuer aiote their sin Giuing more occasion to the aduersary to speake reproachfully 1. Tim. 5.14 then yeelding obedience to him that friendly counselleth Debate thy cause with thy neighbour himselfe Pro. 25.9.10 and discouer not a secret to another lest he that heareth it put thee to shame and thine infamie turne not away so incurring the censure of a tale-bearer for reuealing secrets Pro. 11.13 and iustly deseruing the iudgement of hating and deceitfull persons Pro. 26.26 whose wickednesse shall be shewed before the whole congregation But to make vse as we beganne of the vngodly their aggrauating the euill that happens to godly men let vs learne as we may not our selues iudge thē that are without 1. Cor. 5. so neither we expose them that are for ought we know within vnto the censure or reproach of them without and that so much the rather because the wicked watcheth the righteous Psal 37.32 and seeketh to slay him that we may not seeme to further his wicked deuice or open their mouth who when our foote slippeth magnifie themselues against vs Psal 38.26 who blaspheme not magnifie the name of God through the infirmities of his children Esay 52.5 To which sense Saint Augustine speaketh wisely What haue I to do with men that they should heare my confessions Confessions l. 10.5.3 as though they could heale my diseases who are a curious kind to know the life of others but carelesse to amend their owne why do they enquire of me who I am that refuse to heare of thee O God what they are themselues or do they know when they heare of me by my selfe whether I tell the truth whereas no man knoweth what is in man 1. Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Paul when as the repentance of their knowne sinnes is approued of the whole Church of God commend both their fals and risings to future ages 1. Tim. 1.16 because for this cause they obtained mercy that in them first or chiefly Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue on him to life euerlasting Knowing that their owne raising was set by God for exhortation and encouragement to all who should happen after them to fall not to lye still despairing of strengh to rise and stand againe which Dauids words witnesse as plainely as those of Paul before alledged saying I will teach transgressors thy waies Psal 51.13 and sinners shall be conuerted vnto thee For Dauid by his publication as Chrysostome comments becomes to offenders after Hom. 1. in Psal 50. as one knowne to be throughly cured of a dangerous disease by the experience of long and constant health comming to visite another sicke of the same infirmity without hope of recouery who hath expended all his substance and vsed all possible diligence but in vaine this visiter comming and relating both how extremely he had bene afflicted with the same euill and withall by what meanes he recouered both present ease and perpetuall health at an instant cheares the patient with hope and soone after perfectly restores him by application of the medicine so hath Dauid that he may do the like penned for posterity his owne excesse his distresse and redresse by the grace of God So Saint Austen aged hauing by a long laborious life not onely blamelesse but euen almost miraculous gained both admiration of the Church of God and also a good report of them that are without 1. Tim. 3.7 Confessionum li●r wrote for this same purpose in thirteene bookes both the wanderings of his whole life as a sheepe straying from the flocke Psal 119.176 and also the most watchfull prouiuidence of the heauenly Shepheard ouer him Psal 23.1 guiding him with his eye euen amongst the pits of destruction Psal 32.8 Psal 23.4 comforting him with the rodde and staffe of his louing chastisements and prop of faith when his soule fainted in the wildernesse of vnrighteousnesse and finally carrying him on his shoulders to the fold out of the which the wolfe neuer deuoured any from which none that euer were of it shall stray from it without returne All this while I reproue not that confession which vpon inward remorse seekes of some skilfull soules Phisition or faithfull Pastor comfort against present griefe and counsell against like sicknesse in time to come Transition In the occasion of the calumnie we haue seene much cruelty and the kind is not without impietie for without impietie neither can it be said of the creator Diuision where is he where is God nor to the reasonable and religious creature Where is thy God The latter of these expressed in the text includes the former as the whole sumine part of it selfe Wherefore we first enquire what this meanes Where is God next the purpose of the other Where is thȳ God Obseruatiō 6 Reall Atheisme Where the question as we haue obserued before of vnbeliefe is prefixed to both for he that asketh where is either ignorant or professeth flat deniall So the vngodly know not or beleeue not God the Father almighty maker of heauen earth they deny the first article of the Christian faith what faith haue they of the rest For this question touching God is cither the voice of faith victoriously though laboriously fighting and ouercoming the obstacles which for greater glory of conquest are left in the way to wrestle with as that of Elisha asking 2. Kin. 2.14 Where is the Lord God of Elijah hauing smitten the waters with his mantle And of Isaiah strong in faith when the people as forsaken almost quite distrust Esay 63.11 Where is he that brought thē vp out of the Sea with the sheepheard of his flocke Where is he that put his holy spirit within him Or else it is the murmure of vnbeliefe and fury of heathen blasphemie so often bewraied in the Prophets to be this in summe Where is their God Psal 79.10 or where is the Lord thy God Psal 115 2. meaning Ioel. 2 17. he is not at all Mica 7.10 or else not a God being not able to saue Wherefore of himselfe it is written Am I a God at hand Ier. 23. v. 23. saith the Lord and not a God afarre off Neare to the iust farre from the wicked for God as is in the Greeke Prouerbe runnes to his Temple Elias in Nazianzenum in so much as none but pure can be the habitation of God most pure And Saul confesseth 1. Sam 28.15 God is departed from him Gen. 4.14 and Caine knoweth he shall be hid

forewarned of Shimei the fauourer of his owne 2. Sam. 16. and Sauls house howeuer he lurkes yet if euer which God forbid time shold serue he would by his curses openly declare himselfe Dauids enemie a traitor to him in heart vnder whose shadow he had shrouded himselfe during all the time of peace a hater of those of Dauids house with whom in outward appearance he had liued most peaceably wherefore it is wisedome against all occurrences to be armed 1. Sam. If Abner and Amasah both Captaines strong and valourous 2. Sam. 20. of Israel the one the other of Iudahs hoast had not bene too credulous to Ioabs friendly pretēded brother-hood neuer had either so valiant in warre and honourable in peace fallen so suddenly and shamefully If those fourescore from Shechem from Shile and from Samaria hauing their beards shauen and their cloathes rent and hauing cut themselues though in superstition directly forbidden in the Law with offerings and incense in their hands to bring them to the House of the Lord had not so simply consented to deceitfull Ishmael Ier. 41.5.6 7. they had neuer so miserably perished by his trecherie for sure they neuer ceasse off intending if at any time of plotting against the iusts death what kind of calamities they are able which also the Princely Prophet by the circumstance of time implies Obseruatiō 4 Perseuerance in euill For saith he It is said vnto me all the day or euery day so long as the time lasteth so oftē as that space returnes which men call the day so long so often mine enemies reproach me Psal 107.8 as in another place he expoundes himselfe Mine enemies reproach me all the day and in another Psal 56.2 Mine enemies would daily swallow me vp Ver. 5. for that they cease at all by night is not from any asswaging of their cruelty but from necessity of nature which requires sometime rest or of their vicious disposition which buries them in sleepe and wine Wearied they may be in sinne as Babylon in the greatnesse of her way Esay 47.13 but not of it for saith the Apostle They cannot cease from sinne 2. Pet. 2 14. Saul surely so long as euer he could gaue not ouer of pursuing Dauid and Pharao so soone as the scourge ceased returned to afflict the beloued nation And the presidents of Persia so long persecuted to death the man of delights Dan 6. till they cast themselues into the snare Amplificatio And to say no more thereto they haue addicted themselues whereunto their naughtenesseis their guide thereunto they are giuen ouer that is their rest and refuge which often by the word of sitting the Scripture signifies Psal 50.20 Thou sittest speakest against thy brother they that sit in the gate speake against me Psal 69.12 Princes also did sit Psal 119.13 and speake against me Man eaters are they like vnto the Brasilians or Canibals as Saint Paul implyes forbidding criminations vnder the names of biting and deuouring Gal. 5.15 and consuming one another and Iob thus speaking Iob. 31.31 If the men of my Tabernacle said not O that we had his flesh we cannot be satisfied And to his friends Iob 19 22. Why do ye persecute me as God and are not satisfied with my flesh Saith not the holy Ghost of these truly They are gredie dogs Esay 56.11 which can neuer haue enough What shall the seruant of God do here but beare with courage in the present and as he can shortly rid himselfe therefrom following his Lord who vpon the like occasion said For my loue they are my aduersaries Psal 109.4 but I giue my selfe vnto prayer And againe Woe is me that I soiourne in Meshech Psal 120.56 that I dwell in the tents of Kedar my soule hath long dwelt with him that hateth peace And where is hope for to escape Gen 40.14.15 as Ioseph and Ieremie shut vp in prison Ier 37.10 bound with fetters pricked with reproaches of vnreasonable persons as with goades being innocent themselues what way they could procured their owne enlargement so shall he withdraw himself chusing the desert before the furious bellowing of the iudgment hall and citie of Cain Cypr. forum litibus mugit insa●●m euer vnquiet with tumult and noise of barking dogs and yelling wolues and roring Lions and leaue in end them who by their owne presage tell before their restlesse torment vexing now vncessantly so far as they are able them that are quiet in the land Psal 35.20 whose common confession that is and complaint in the words of one Psal 57.3.4 He shall send from heauen and saue me from the reproch of him that would swallow me vp God shall send forth his mercie and his truth My soule is among Lions and I lie euen among them that are set on fire euen the sonnes of men whose teeth are speares and arrowes and their tongue a sharpe sword The speare was sharpe that pierced our Sauiours side Transition to the specialtie of the cause but sharper was that iron which entred into Iosephs soule Psal 105.18 and yet a sharper sword is this tongue by intentiō separating the soule from the life thereof The life of the body is the soule the soule liues by God the life of the body is more inward then the bodie and the soule is without the life thereof So deep he smites that strikes at God Other wounds though in the soule Dauid might perhaps haue borne but that which takes away the life of his life is vnsupportable The word of God is quicke and powerful Heb. 4.10 and sharper then any two edged sword piercing euen to the diuiding asunder of the soule and spirit but of a created spirit The words of man as though he w●re more mightie then God would separate from the soule of man the spirit vncreated for this is the particular cause of Dauids teares that it is said vnto him Where is thy God Fierce is this anger Gen. 49.7 and this wrath most cruell not onely in the kind but also by occasion The kind is robbing God Mal. 2. not by subtractiou of tithe but by denying his prouidence to his owne and to himselfe his Godhead But of the occasion first a little Obseruatiō 5 Impious to aggrauate euill For that euill the vngodly now do aggrauate wherewith the godly man before was grieued He had said before Psal 42.1 When shall I come and appeare before God They aske him Where is thy God Not as the daughters of Ierusalem in the Canticle humbly beleeuing that which clearly they did not vnderstand in desire to learne thus enquire Whither is thy beloued gone Can. 6.1 O thou fairest among women whither is thy beloued turned aside that we may seeke him with thee Nor as God in the beginning louingly teaching man that whereof himselfe could not be ignorant asked Adam

we are exercised in defending any of them he may the easier and deeper wound our head Christ and God He strikes at Iobs flockes Iob 1.11 and heards and house and children but you heare him tell God Iob 2.5 from whom he cannot conceale it all is that Iob may curse God and so be forsaken Vse Therefore 2. Cor. 2 11. being not ignorant of his wiles 2. Pet. 5.8 let vs be sober and watch against our aduersaric that goeth about espying where he may get aduantage We ought to imitate here the serpents wisedome who when he cannot get away first of all secures his head as he can and we should fence that best which he assaultsmost the hope of God though the rest that is riches and esteeme and the like be wounded or maimed that life may remaine in the heart and spirit in the head Our Sauiours answers to his seuerall temptations ministers to vs a singular instruction concerning all the sorts of his sleights for in those three are the kinds of all for in what euer words with what euer colours to what euer pretence the enemie propounds them our defender referres them to the iniurie of God Math. 4. Man shall liue by euery word that cometh out of the mouth of God Thou shalt not tempt the Lord thy God Thou shalt worship the Lord thy God This obseruation is most worthy of our imitation in all the enemies assaults Obseruatiō 9 Where God is Now for answer to the question of these inquisitors if they will learne or that others may that will we are first to tell them their questions about God which they make to vs are shapen by the patterne of the first that the old serpent made needlesse questions Gen. 3. that they may turne vs to nothing as they did our mother but it is good for vs for answer to take heed vnto the word which she neglected Wherefore out of it as Paul vnto the superstitious Thessalonians The God A 9.17.23 not whom ye ignorantly worship but of whom vnfaithfully ye aske him declare we vnto you not what he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which none can do but where he is which you demand though we could more easily if you had asked where are all other things haue answered they are in God that word which is our wisedome answers The Lord is in his holy Temple Psal 11.4 euen in that whereof the Apostle speaketh The temple of God is holy 1. Cor. 3.17 which ye are Therefore as this temple is euery where Psa 6.3 The earth is filled with his glorie Psal 97.6 so that All the people see his glorie And The Lords throne is in heauen Psal 11.4 for The heauens of heauens are the Lords And briefly if you will beleeue himselfe Ier. 3.24 He filleth heauen and earth Or if you beleeue not the testimonie of God concerning himself Sybil. oracul proemio ex Theophilo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be greater then mans yet receiue it from men and of men like vnto your selues Pythagoras will answer Apud Cyrillum Alexandrinum Iupiter est summus vertex atque infima planta c. The one God is whole in the whole circle Orpheus your ancientest diuine will giue his verdict that Ioue is first and Ioue is last he meant Iehouah or Iah before and after the ages of the world Ioue the highest point and in the lowest plant he is for euer in one and yet in euery place And Maro Prince of the Latine Poets saying Georgic 4. Deism ire per omnes ter ras tractusque maris coelumque profundum c. that God his walke is through sea and land and highest heauens from whom the beasts and birds the creeping things and man the Lord of all take life and motion breath and being Or briefly as the emblame reports which naturall men haue giuen God is an eye vpon a staffe Cyril contra Iulian. l. 9. a staffe vpholding all things an eye beholding a staffe in the clementarie region an eye in the celestiall Psal 33.13 14 for God loketh downe from heauen beholding all the sonnes of men from the place of his habitation he looketh vpon all the inhabitants of the earth Esa 66.1 The heauen is his throne and the earth is his footstoole Therefore an eye vpon a staffe because his glory is most seene aboue as his helpe is most required here in things subiect to continuall change for else behold 1 King 3.27 the heauen and heauen of heauens cannot containe him He is higher then the heauens as the King whom he set ouer his people 1. Jam. 9.2 From his shoulders and vpward So that the vpper surface of those spheres is the lowest base of his palace and yet he searcheth deeper then the lowest earth wherefore in vaine you thinke you can by searching finde out God Iob 11 7.8.9 can you finde out the Almighty to perfection If he be as high as heauen what can you do if deeper then hell what can you know If his measure be longer then the earth and broader then the sea Esay 40.18 to whom then will you liken God or what likenesse will you compare vnto him Esay 66.1 Where is the house that you build vnto him what is the place which you assigne him for his bound Esay 40.12 Hath he not measured the waters in the hollow of his hand and meated out the heauen with a spanne V. 22. It is he that sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers And yet though he be so high he humbleth himselfe to behold the things that are in heauen Psal 113.6 and in the earth 2. Cor. 6.16 he dwelleth in his Church and walketh amongest the golden candlesticks Reu. 1.13 Year not onely so but in euery of his Saints it is said 1. Cor. 14.25 God is in you of a truth Yea what speake we of his Saints from none of you he is absent and yet with none of you he is present he is absent by his grace but is present by his power Ber. de triplici cohoerenua who is euery where and yet no where being both comprehensible Nicetus in Nazianz. and scarce comprehensible and altogether vncomprehensible Comprehensible Arnob. l. 3. aduersus h●●resis because this notion of God is most certaine that nothing can be spoken equall to him incomprehensible by the same reason because as saith Nazianzene Orat. 42 in Pascha This onely can be comprehended of God that he is infinite scarce comprehensible in his effects or workes comprehensible in respect of the creatures apprehension incomprehensible in his vncreated nature scarce comprehensible in respect of the things he hath created Isidor Hispal de summo bono The infinitnesse of Gods greatnesse is this that we conceiue him within all things but not inlosed without