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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	life_n	write_v	3,140	5	5.7901	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07496	The sinne vnto death. Or an ample discouery of that fearefull sinne, the sinne against the holy Ghost together with the signes, degrees and preservatiues thereof. In a sermon preached at Pauls Crosse. August 26. 1621. By Tho: Bedford ...	Bedford, Thomas, d. 1653.	1621 (1621)	STC 1788; ESTC S101417	81,812	112

as they may not pray for such so also do they pray agaiust them Thus haue holy men of God heretofore being stirred with zeale for Gods glory deuowed and accursed the wicked and malicious enemies of the Church Thus Dauid many times Let vs obserue his vehemency Let their Table bee a snare c. id est All their delights whatsoeuer was ordayned to make their liues comfortable Let their eyes be blinded and bow downe their backs id est Take away both iudgement blinde their vnderstandings take away their power and strength Poure out thine anger vpon them c. Not a small sprinkling but the full viols of thy wrath make them to drinke the dregs thereof neyther let it end in them but redound to their posterity to blot out the memoriall of them Let their habitation be voide c. Yea he proceedeth Adde iniquitie to their iniquitie id est cast them into a Reprobate sence that they neuer may come to Repentance as p Caluin expoundeth it Let their iniquity bee increased more and more that so it may plainely be perceiued that they are of the reprobate Geneuenses Or else as Tremellius reads Adde punishment to their punishment id est Hauing pursued them with temporall punishments in this life prosecute them also with eternall in the life to come Blot them out of the booke of Life and let them not be numbred with the Righteous id est Howsoeuer by their profession hitherto they haue seemed to be written in the booke of Life and haue beene counted among the Righteous as members of the Church Yet since their wickednesse is growne to that height that they persecute him whom thou hast smitten let them now be knowne as Reprobates and exterminated and banish'd out of thy Church That it may plainely be perceiued that they haue neyther part nor porcion nor inheritance among the Saints Thus you see how he doth Anathematize and curse the obstinate impaenitent and malicious persecutors of the Church Anathematize I say not pray for them as Origen would haue it nor meerely prophecy of what should befall as Augustine but smite them with a curse and well he might it being Gods cause himselfe being directed to it by an extraordinary and propheticall Spirit and they being the professed enemies of God Thus Paul If any man loue not the Lord Iesus id est hateth execrateth blasphemeth which is the sinne against the holy Ghost Let him be Anathema Maranatha accursed for euer euen till the Lord Iesus come from heauen with flaming fire to render vengeanec to deuoure the aduersaries These are generall for particular impraecations besides the example of Elisha u cursing the children and Paul doing the like to Elymas the sorcerer there is Psal. 109. where Dauid doth most bitterly devowe and curse his enemie whether it were Doeg or Saul or some other once-familiar friend And Paul speaking of Alexander the copper-smith who was one of our Apostata's addeth The Lord rewarde him according to his workes Yea and for the safety of the Church he proceedeth to excommunication of him Whom I haue deliuered to Sathan The Ecclesiasticall Histories doe record that diuers in the primitiue Church did pray against Iulian the Apostata applying the Psalmes of Dauid against him and his Idolatry and after his fall the Church of Antioch made feasts of ioy reioycing greatly ouer him and mocking and deluding his followers and adhaerents Where are thine auguries o foolish Maximus God and his Christ at length hath ouercome Neyther are we to suppose that these are left to vs only as matterr of History monuments of Antiquity But certainely for matter of imitation alwaies prouided that we warily and carefully haue respect vnto those things which are to be obserued in Imprecation Now that we may be true imitators of Dauid and so lawfully apply the Psalmes of Imprecation we must saith Caluin induere personam Christi Put on the person of Christ id est deale in his cause For so shall we finde that still when Dauid commeth to Imprecation he was First not carried away with an immoderate carnall affection Secondly nor handled his owne cause Thirdly nor was inflamed with inconsiderate and rash zeale So iust we doe In the practise of Anathematizing and Imprecation there must be obserued First The person accursing that he be a man of knowledge wisedome and discretion that so he may wisely vnderstand the condition of the person to be accursed the spirit that moueth him the end which he propoundeth to himselfe and the time when he is to doe or not to doe it Secondly The person accursed that he be such an one of whom besids that he is a publique and no priuate enemy there is no hope of amendment intractable incorrigible yea a professed enemy to God all goodnes Thirdly The spirit by which he is led Not of a priuate passion not led away with carnall affection but with a single eye not hating the person but iudging and misliking the wicked practises of such by whom God is dishonored In a word it must be the spirit of Prudence to distinguish betwixt the curable and the incurable Of Uprightnesse to sequester and separate his affections from his owne priuate cause Of Moderation to compose the minde to patience meekenesse and toleration Fourthly The end which one propoundeth to himselfe which must not bee the desire of reuenge but the zeale for Gods glory which hee seeth to bee trodden downe vnder foote Fiftly the time viz. After that all meanes of recouery and amendment being vsed yet none amendment followeth but rather euill men wax worse and worse so that there is good cause to beleeue that the party is incorrigible yea and giuen vp to a Reprobate sence Adde to this that the houre of death is no fit nor seasonable houre to vse Impraecation though the cause be iust Christ vpon the Crosse prayed for his enemies and Stephen for his persecutors neyther of them at that time vsed Imprecation To shut vp this point since now the gift of discerning spirits which was in the Apostolicall Church is gone and men haue their zeale mingled with much choller stomacke anger and hatred therefore it is good First to vse only a generall forme of Imprecation contayned in the Scripture against all incurable enemies and so leaue the application of it to God whose hand will find out all those who hate him and not as the custome of the e Franciscan Friers who for a peece of money doe in the behalfe of the Doner apply the 109. Psalme against any one whatsoeuer yea for the Mother against the Sonne Secondly In our mentall application still to pray with a condition if they be incurable and these are the Lawes of Imprecation As God depriueth them of the Churches prayers and stirreth vp the zeale of his seruants to pray against them So doth he also giue them

Sam. 28. 5. y As who should say Flectere si nequeo superos Ach●●o●ta ●oveb● ● As Tomyris to Cyrus Satia te sanguine que fi●●st● ● When Dauid was exalted to the kingdome no doubt but the Lord did intend to represent to the Church a liuely Image of Christ that was to come And not onely for them to expect the promised seed in that linage but also to repose all their hope of externall deliuerances in the kingdome of Dauid For which cause the Psalmist Psal. 2. Exhorting the Church to the feare of God and submission to the Lords ordinances addeth Kisse the Sonne c. As if he had said thus As you looke for saluation spirituall in Christ so expect temporall from this familie which God hath adopted to the kingdome For the Psalme is literally to be applyed to Dauid and mistically to Christ. Moreouer God did make the promise of an euerlasting kingdome to Dauid that so the faithful might with greater confidence rest vpō Gods promise Answerable was the practise of the Church For it is obseruable that through the whole booke of Psalmes the Church did pray for and expect deliuerance from God in the name of Christ who was represented to them in the person of the King descended from the house of Dauid Hence it is also that in the Captiuitie the kingdome being in appearance ouerthrowne and all things subuerted Ieremy lamenting the estate of the Church particularly complaineth that the kingdome which was the hope of the faithfull was ouerthrowne Lam. 4 20. The breath of our nostrills the Anointed of the Lord was taken in their pits of whom we said vnder his shadow wee shall liue among the Heathen i. e. The King of the posteritie of Dauid was taken away vnder whose protection and defence they did hope for safetie Not in respect of the externall signe though many did looke no further but in the same as a type of the euerlasting kingdome of the Messiah Last of all note this that when the ten Tribes did rouolt from the house of Dauid and chose Ieroboam King they are dealt withall Hos. 1. as with an adulterous woman The matter is this God had set vp his King vpon the holy hill of Zion that is establisht the kingdome in the house of Dauid And had by this meanes tyed the house of Israell to that family from the which they might not depart without manifest reiecting the Ordinance of God By all which it is manifest that Daud was a type of Christ and his kingdome a type of Christes kingdome and the Rejectors and persecutors of him the persecutors of Christ. b 1. Sam. 23. 28 c 1. Sam. 21. 11. d 1. Sam. 24. 21 Transition e Iam. 2. 16. f Luk. 17. 32. g Ex verbis Christi colligiinus prauo aliqu● desiderio fuisse ●tillatam Calu. Comment in Gen. 19. 26. h Luk. 9. 62. i Heb. 10. 31. * Eph. 4. 30. k Psay 63. 10. Psal. 95. 10. 1 Tim. 1. 19. Antesignani duces Calu. ● Heb. 12. 16. m Neque in secūdam legis tabulam neque in primam offendens Iun. Paral. 3. in Heb. 12. n 1 Cor. 5. in tot● o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12 15. p Heb. 10. 23. q Heb. 10. 24. Heb. 3. 13. r Ne quis in incredulitatē aut deiectionem incidat hoc remediū ostendit vt scilicet fideles exhortentur se mutuo Marlorat s Heb. 13. 22. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 10. 25. * Ad deterrendum pios ne forte quod in alijs damnū est id sibi patiantur accidere Iun Parall k Heb. 3. 1● y Iulian to saue himselfe from the anger of Constantius shaued himself prosessing a monastick life Socrat. Hist. li. 3. cap. 1. z Deut. 4. 9. ● Prou. 4. 23. b Mat. 12. 35. 15. 19. ● Frontin lib. 2. d Lib. de Arte. Poet. e Thebani suis injurijs secerunt vt breviloq●entia vti desiêrmius f Bono animo estote terram videmus