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A17044 Concerning publike-prayer, and the fasts of the Church Six sermons, or tractates. By Io. Br. B.D. Their severall contents are set downe in the next page. Browning, John, d. 1648. 1636 (1636) STC 3919; ESTC S105933 161,719 248

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So the whole Church represented saith Saint Cyprian in him must doe the like with him must fast and mourne and lament because even by us also as well as by them the Bridegroome was taken away 5 But there be more takings away then one we were are all guilty of taking Him away in Adam's sinne 5 By them often taken away it was our originall We had beene againe had we then beene in the Church of the Apostles it had been our personall Yet then CHRIST suffered but once Neverthelesse the Apostle telleth us of some that Crucifie againe the Sonne of GOD Heb. 6.6 afresh c. and it is the usuall glosse of the ancients and others upon those words viz. That by the ill lives and the sinnes of those that are by Baptisme inserted into CHRISTS death and so justified that by such Sinnes of theirs after Baptisme Christ againe is taken away Crucified If so who then especially in these evill dayes is free of this sinne unlesse perchance some men should againe rake up that old condemned heresie of Iovinian viz. That no man can depart from Grace after Baptisme This as he could he maintained from 1 Iohn 3.9 1 Ioh. 3.9 Whosoever is borne of GOD doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God as also that other Parallell place 1 Ioh. 5.18 We know that whosoever is borne of GOD 1 Ioh. 5.18 sinneth not but he that is begotten of GOD keepeth himselfe and that wicked one toucheth him not Though from the context of the place the scope and intent of the Epistle the History of the Church especially out of Clemens Alexandrius and Epiphanius we might abundantly shew this place by Iovinian and his followers to be perverted yet I chuse rather to use the answer of Saint Hierom S. Hieronym cont Iovinian l. 2. ad initium Surely saith Saint Hierom a strong and weighty argument it is if it were not by and by overthrowne by the Apostle in the same place verse 21. Little Children keepe your selves from Idolls A plaine case that if not from Idolatry the greatest and grossest sinne then are wee secure from no sinne A plaine case it is in those very Churches to whom this Apostle wrote The Churches of Ephesus Smyrna Pergamus Thyatira Philadelphia Sardis c. proclaime unto us that seeing the Candelsticks are removed and the Bridegroome taken away from them that the Bridegroom was first taken away by them If a Church a Congregation a number of faithfull men is not what one though for the present faithfull or believing can be secure Nay if so many Churches a Congregation of Churches have thus fallen what one Church though never so glorious for the present can be secure shall Rome shall England Nothing lesse We have all sinned againe and againe and may justly feare that as we have taken away the Bridegroome by our sinnes He may at last be altogether taken away for our sinnes Let us all in the name of GOD prevent it by this heavenly Antidote of Fasting and Prayer that so taking away our sinnes which otherwise would take away the Bridegroome He the Bridegroome may not againe bee taken away by them Let us mourne for our sinnes that we mourne not for our selves that we lament not His losse Which GOD of His mercy c. But if any mourning may serve why is Fasting rather prescribed then any other mourning Doubtlesse Reasons of Mourning by Fasting for many good Reasons Wee will name a few 1 Fasting is a holy revenge of all sinne in the first sinne but chiefly of that first sinne which first and chiefly tooke away the Bridegroome Gen. 2.17.3.3.6 11. c. That first sinne was in eating Gen. 3. Good reason therefore Eiccit ergo nos de Paradiso cibus reducat esuries reducat jejunium S. August Serm. 65. de Temp. 2 Cor. 7.11 when wee mourne for the Bridegroomes taking away to have a principall eye to that sin for the which principally the Bridegroome was taken away 2 Fasting is an holy justicing of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calleth it for this taking away of the Bridegroome For as the Bridegroome is taken away by the deeds of the flesh so for this wee punish the flesh by Fasting 3 Fasting is a vigilant preventing lest the Bridegroome be taken away againe Rom. 7.23 Gal. 5.17.24 For the flesh is that which ever rebelleth against the spirit Therefore They that are CHRISTS saith the Apostle have crucified the flesh 1 Cor. 9.27 And of himselfe he saith I keepe under my body and bring it into subjection lest that by any meanes having preached to others I my selfe should be a cast-away that is lest the Bridegroome be taken away from me 4 Againe Fasting is an holy experiment of selfe-denyall according as the Bridegroome commandeth that we should deny our selves and take up his crosse c For if we can deny our necessities of eating and drinking wee may well deny our pleasures if we can fast from our meate we may well fast from our sinnes from wrong from violence from extortion c. Which is the Fast that God commandeth Esa 58. Esa 58.3 4 5. 5 Againe Fasting is a just Restitution to the Creatures which having often beene abused by our intemperance and made to groane Romans 8. Rom. 8.22 we thus make them a kinde of satisfaction by our forbearance 6 Againe Fasting is an humble Confession unto Almighty GOD that as wee have offended the Bridegroome also With whom He hath given us all things Rom. 8. Rom. 8.32 So we acknowledge our selves most unworthy of any of His blessings most worthy with Him to have all things taken away 7 Againe Fasting is an holy Watching over our selves Watch and Pray is in a manner Matth. 26.41 Fast and Pray For as Watching is a conteining from sleep so is Fasting from meate both for the same end to tame the body Thence the ancient Vigills were I take it changed to Evening Fasts Sure I am * Monstrum libido sine gulâ cum duo haee tam unita atque concreta sint ut si dis jungi omninò potuissent ipsi prius ventri pudenda non adhaererent Specta corpus una regio est denique pro dispositione membrorum ordo vitiorum prior venter statim caetera saginae substracta lascivia est per edacitatem salacitas transit Tert. lib. de Iejun cap. 1. ad init Subest inguen ventri as one sayd For as * Semper juncta est Saturitati lascivia vicina sibi sunt venter genitalia pro membrorum ordine ordo vitiorum intelligitur S. August Serm. 65. de Tempore the bellie and the uncleane parts are linked together so are the sinnes of either Therefore the Apostle joyneth them Rom. 13. Rioting and Drunkennesse Chambering and wantonnesse Rom. 13.13 Philo. Iud. l. de