Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	offer_v	sacrifice_n	4,224	5	7.7177	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73288	VVaters of Marah, and Meribah: or, the source of bitternes, and strife, sweetned and allayed by way of aduice, refutation, censure, against the pseudo-zelots of our age: by Humphrey Sydenham, master of arts, late fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1630 (1630)	STC 23574; ESTC S125548	26,958	48

VVATERS OF MARAH AND MERIBAH OR THE SOVRCE OF BITTERNES AND STRIFE SWEETNED AND ALLAYED By way of Aduice Refutation Censure Against The Pseudo-zelots of our Age By HVMPHREY SYDENHAM Master of Arts late Fellow of Wadham Colledge in OXFORD Disposui nasum secare faetentem timeat qui criminosus est quid ad te qui te intelligis innocentem De te dictum puta in quodcunque vitium stili mei mucro contorquetur HIERON ad MARCELLINVM LONDON Printed by Elizabeth Allde for Nathaniel Butter An. Dom. 1630. TO THE FRIENDS INDEEDE both of my Name and Fortunes Sir Ralph Sydenham and Edward Sydenham Esquire Seruants to his Sacred Maiestie My dearely honour'd WHilst I labour to ioyne you so closely in my respects let me not sunder you in your owne like two greatmen who the neerer they are in place the farther off in Correspondence I presume 't is no Solecisme to linke you together in one Dedication whom Nature hath twisted so fast in one Blood and Education in one vertue and Familiarity a knot I hope indissoluble in one heart It is not my lowest glory that I can boldly and in a breath speake Kinsman and Friend and Patron and these three in two and these two but one A rare harmony where Affections are so strung that touch them how and where and when you please they are still vnisons I haue hitherto found them so in all my wayes both of Aduancement and Repute and these set me vp in a double gratulation and applause in my Hosanna's for you to my God and then in my Reports to men This is my All of requitall yet and yours I beleeue of expectation which lookes no farther then an ingenuous acknowledgement of your Fauours such as the procliuity of your owne worth hath suggested not any industrious proseqution of mine which could haue beene contented to haue worne an obscurer Title but that it must now vaunt in a Rich one That of Your Seruant Kinsman HVM SYDENHAM VVATERS OF MARAH AND MERIBAH TEXT Rom. 12.1 I Beseech you Brethren by the mercies of God to offer vp your Bodies a liuing Sacrifice holy acceptable to God which is your reasonable seruice THe Text hath a double fore-head one lookes towards the Letter the other the Allegory that of the Letter glances on the Legall Sacrifice by the Iewe that of the Allegory on the Spirituall by the Christian the one was a carnall oblation of the Body onely the other a Misticall of the Affections That spake in the rough Dialect of the Law Horror Blood and Death This in the sweet language of the Gospell Brethren and Beseeching and Mercies of God Here then is no Hecatombe or slaughter of the Beast no Bullocke or Ram or Goate slaine for immolation as of old but the Sacrifice required here must be Liuing 't is a Body must be offer'd and not a Carcasse here 's no death but of in bred corruptions no slaughter but of carnall lusts and concupiscences Affections must be mortified and not the Body that subdued onely and chastis'd not flaine and yet still a Sacrifice a Liuing Sacrifice a Sacrifice so liuing that 't is both Holy and Acceptable to God and so acceptable to him that he accounts it not onely a Sacrifice but a Reasonable Seruice The words then as they lye in their masse and bulke are a Patheticall perswasion incitement to the mortification of the old man prest on by an Apostolicall power Iurisdiction that of the great Doctor of the Gentiles Paul Where you may obserue first his manner of perswading I Beseech Secondly the Parties to be perswaded Iewe and Gentile vnder an affectionate and charitable compellation Brethren Thirdly the Argument or motiue by which he doth perswade By the Mercies of God Fourthly the Substance or Matter of that which he labours to perswade To offer vp your Bodies a Sacrifice to God Fifthly the Modus or manner of it that 's various exprest by a threefold Epithete Liuing Holy Accepble Lastly the Antithesis in the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasonable Seruice These are the Parts offer'd to my difcourse which vpon the first perusall and Suruey I thought particularly to haue insisted on But finding that I had grasp'd more Materials then I could sow and scatter in the Circuit of an houre I was inforc'd to bound my Meditations for the present with the two former leauing the remainder till a second opportunity should inuite me hither And at this time onely I beseech you Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall not Obsecro Pars prima as the vulgar reades but Exhortor Beseeching is too Calme and Gentle and therefore rather I Exhort * Obsecro nonsatis aptè Annot. Beza in cap. 12. Rom. v. 1. saith Beza But Exhortor vs'd onely in this place elsewhere Precamur that from the same Idiom by the same Translator And indeed Fairely and Plausibly to exhort is in a manner to beseech * Hortamur etiam sponte facientes quod decet Bez. ibid. For not onely the Refractary but the facile spontaneous the voluntier in goodnesse we Exhort and Beseech in the same Word And if Multitude or Number doe not too much alter the nature and signification of things or Language we shall make Beza's Exhortor and Ierome's Obsecro all one by the same Pen and Dialect For in this place to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular which is render'd by Exhortor to the Thessalonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall is translated Precamur by the same Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren 1 Thes Vide Bez. ibid. ot in cap. 12. Rom. v. 2. 5.14 So that 't is probable the Greecke word fignifies Both but here more openly to Beseech then to Exhort For Obsecro comes neerer to Misericordia in the Text then Exhortor doth we Beseech euer by the mercies of God but sometimes we exhort by his Iustice And in this sence the Miracle of the Greeke Church Saint Chrysostome Chrys Aquin. Estius in cap. 12. Rom v. 1. will interpret it and that for three Reasons here Aquinas tells me first to specifie and open our Apostles humility for so the Wise man Cum obsecrationibus loquitur pauper The Rich man answereth roughly v. 23. But the poore man vseth intreaties Pro 18. Intreaties not for his owne sake but for Gods And therefore Obsecrare saith he is nothing but Aquin. vtsupra Ob sacra contestari Secondly that He might rather out of loue moue them by gentlenesse and request then out of feare command them by his power And this is not onely his practice but his precept You that are spirituall restore him that is fallen v. 1. by the spirit of meekenesse Gal. 6. Thirdly for the reuerence he owed to the Romane Iurisàiction the great Senate to which he wrote where there was both grauity and State which he labours to win by perswasion