Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	dead_a	sin_n	15,745	5	5.5153	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17334	The schole of godly feare a sermon preached at the assises holden in Exeter, March 20, 1614.	Bury, John, 1580-1667.	1615 (1615)	STC 4180.5; ESTC S262	20,285	40

so keycold surely there is some defect and failing in the conditions Some hold the glasse too farre off and thinke of the mercies of God in Christ but slightly and confusedly some hold it too neere and being all vpon mercy mercy make remission of sinnes a plaister for presumption in sinning some hold it not still by steddy and fixed meditations but superficially glaunce vpon it by spurts and flashes and some others are not of combustible matter not so fit to be fired with the feare of his mercies as to be feared with the fire of his iudgements But we beloued as we desire with solide comfort of soule to call him Father that not onely our heads may imagine or our tongues discourse but also our consciences may feele that wee are his children Let the confluence of all his gracious beames of loue heat our chill hearts and our benummed hands with a deuout feare of his name Let euery naming of this sweet word Father bee as the sunne in his strength to warme and reuiue our filiall obedience so that as often as wee call him Father so often wee remember to passe the time of our dwelling here in feare Here is good being here I could build tabernacles and passe my time and dwelling on Gods fatherly goodnes for this is none other but the house of God and gate of heauen God is also a Iudge But me thinkes with Saint Iohn Reuel 4 1.2 a Trumpet calleth me away Come vp hither and see things which must be done hereafter a Throne is set out of which proceed lightnings and thundrings and voyces and a Iudge vpon the Throne which without respect of persons iudgeth according to euery mans worke What a sudden change is here Yet no change in the same verse and line but now a gracious Father clothed all in the white robes of mercy and presently a seuere Iudge attired in the searlet robes of iustice and is there indeed such change in the immutable God none at all with him is no variablenes In himselfe nor shaddow of change Iam. 1.17 A piece of taffata that is equally wrought of crosse threds greene red seemeth and is called changeable yet is not changed but one way as you look on it it beareth vpon the red another way it chiefly expresseth the greene euen so in God there is an equall temper of mercie and iustice whose threds doe seeme to crosse each other But in the Obiect and if you stand on the right hand among his sonnes the greene verdure of his goodnesse carrieth away the sight of his iudgements but if you cast your eye on the left side as one of his prisoners the red fiery hiew of his Iustice seemeth to drowne the sight of mercie Yea the same day of Iudgement Malac 4.1.2 proueth both a consuming furnace and a cheerefull sun-shine the obiect maketh the difference It shall burne like an Ouen and all that doe wickedly shall bee stubble to burne therein but verse 2. vnto you that feare my name shall the Sunne of righteousnesse arise and saluation shall be vnder his wings c. Wherefore as we before turned our faces to the Sunne to warme vs ye call him Father so let vs now turne about to the fire to heate vs he iudgeth without respect of persons c. The Thebans had amōg them the image of a Iudge sitting without eyes or hands The integritie of his iudgement no eyes that he might not diguish persons friend from foe no hands that he might not receiue gifts to corrupt Iustice But the iustest Iudge of all the World is deciphered open-eyed and open-handed his eyes open not to procure but to preuent respect of persons his hands open not to take vndue bribes but to giue due reward Ier. 32.19 His eyes are open vpon all the wayes of the sonnes of men to giue to euery one according to the fruit of his workes Propose we then to our serious meditatiō The circumstances the worlds generall Assises which will beginne and end in one day for the Lord will make a short count in the Earth the Iudge of this vniuersall Circuite is the Iudge of all Iudges the Lord chiefe Iustice the Sonne of God but visible in body as the Sonne of man Luk. 21.27 clothed as in scarlet robes with the power and maiesty of his Father Matth. 16.27 his Bench a tribunall or throne of State Rom. 14.10 the Iustices of the Bench his Assessours the twelue Peeres of Christendome his twelue Apostles Matth. 19.28 his Crier an Archangell with the sound of a shrill Trumpe that shall eccho ouer all the world and waken the bodies that are dead and rotten 1. Thes 4.16 the Prisoners all mankind 2. Cor. 5.10 our Cause to answere vpon Life and Death The Diuell comes forth for the Accuser that would also faine be the Executioner the Conscience is produced for an vntainted Witnesse and the allegations are proued by pregnant Records Reu. 20.12 The Bookes are opened and the dead are iudged of those things which are written in the Bookes according to their workes Two Bookes are to be opened The euidence most euident Libriscientiae Dei conscientiaenostrae the Lieger Booke of Gods knowledge and the Count Book of our own conscience which shall then be inlarged by a new Edition For in this present and former Edition of our consciences Booke some things wee cannot reade some wee doe not reade some wee will not reade and some wee will not suffer others to read Here many things are but dimmely and as it were but halfe printed in our conscience so that our dull eyes cannot read them whence Dauid Psa 19.12 Who knoweth how oft he offendeth Oh cleanse thou mee from my secret sins but then the print will be clearer our secret sinnes legible and the scales of mortal ignorance being fallen off We shal know our selues euen as we are known of God who is greater then our hart knoweth all things 1. Iohn 3.20 In this Edition are many things of a small print which because we wil not trouble our selues to put on the spectacles of Care and consideration we passe ouer and doe not read them but then they shall be set out in a larger print and the sins that now seeme too smal to be regarded wil then be seen too great to be indured Here many things being distastfull we blot out of our Booke and will not read them but then they shall reuiue and will wee nill wee wee shall remember them Here we finde in some passages such inky and vgly characters of sinnes that wee are loth any other should read with vs and therefore wee shew them onely a faire outside gilded with hypocriticall shew But then the Booke shall be laid open and lying open the faire couering shall lye couered and all that wee haue done spoken yea or thought shall be obuious to euery eye and as looking glasses set in a round doe each represent to other

but a time whose being is in fluxu nothing else but a fleeting and passing 2. Fickle being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commoration but no habitation a soiourning as the new Translation rather then a dwelling or at least such a dwelling as of Tenants at will that standeth vpon most vncertaine termes Passe the time of your dwelling here in feare But onely glauncing at these feare is the marke whereunto this Text aimeth Among many sorts whereof Feare threefold we may take notice of these three 1. Infernall in horrour of punishment 2. Criminall vnder the burdē of guiltines 3. Filiall in duty of grace The infernall is a desperate feare when hell gnawing vpon the damned soule she lieth trembling like vnto a Partridge while the Hawke plumeth her or a Sheepe while the Wolfe deuoureth her which dieth fearing and feareth dying The Criminall is a perplexed feare the shaking Palsy of a guiltie conscience fearing to suffer euill for doing euill The Filiall is a reuerent feare keeping the heart in awe from doing euill against God that hath done so much good for vs. This last is peculiar to the Elect and is absolutely good the first is proper to the Damned and is alwaies naught the middle is middle betweene both sometimes good and sometimes euill according to the subiect in which and the end to which it worketh In the Reprobate a criminall feare is the portall of hell the threshold of infernall feare and is meerely seruile in the chosen it is the entry to repentance an introduction to filiall feare In the wicked it is the first biting of the worme of conscience which in hell will euer gnaw and neuer die as in Cain Genes 4. In the godly it is a biting also of conscience worme remorsus but by this byting his biting is preuented remorse bringeth foorth amendment and the daughter eateth vp the mother it causeth repentance vnto saluation not to be repented of 2. Cor. 7.10 like a sudden affright which cureth an Ague as in Dauid 2. Sam. 24.10 This feare is a good Vsher to enter Initiall feare but no good Tutour to perfect a Christian for when the Law our School-master Galat. 3.24.25 hath plaid his part with the rod of terrour to whippe vs to Christ being come into his high and Free-schole we must learne to learne more for loue of learning then for feare of beating This pricking feare doth very good seruice as a sharpe needle to make way for the thred of loue to follow whereby God and man being sowed together the thred holdeth the needle is taken away Thus feare hauing drawne in loue loue being growne perfect casteth out feare 1. Iohn 4.18 But as it casteth out one feare Filiall feare so it bringeth in another Serue the Lord without feare saith Zachary Luk. 1 74. yet serue the Lord in feare saith Dauid Psalm 2.11 serue him without that seruile feare that abhorreth the punishment more then the offence but serue him with that filiall feare which detesteth the offence more then the punishment I say the offence more then the punishment because a good Christian may in due order cast an eye on both Compounded And if we follow the streame of feare in this Text back to his springs we see it ariseth from two heads 1. God is our Father there springeth vp the feare of his mercies There is mercy with thee that thou maist be feared Psalm 130.4 Secondly God is a Iudge and thence riseth the feare of his iudgements for it is a fearefull thing to fall into the hands of the liuing God Heb. 10.31 the feare of his mercies is the maine spring and predominant whereby we principally abhorre the fault the feare of his iudgements is the lesser spring and subordinate whereby in a second place we shunne the punishment Looking vpon God as our most gracious Father wee bee or at least should be both studious of weldoing because it pleaseth him though there were no heauen to reward vs and timorous of ill-doing because it offendeth him though there were no hell to terrifie vs but for that dulnesse and securitie are so ready to ouertake vs he presenteth himselfe on the other side as a Iudge holding out in his right hand reward in his left hand punishment that with these two spurres he might both stirre vp him that standeth still and driue him faster that is already on his way The first place in our hearts must be taken vp for the feare of God as a Father 1. Of Reuerence arising from the sense of his mercy and this feare is not the mother of distrust but the daughter of faith Psalm 5.7 In the multitude of thy mercies I will goe into thy house there Faith the mother leadeth the way and will worship in feare c. there the daughter followeth This feare is not the daughter of painefull anxiety but the mother of ioyfull alacrity Psal 2 11. Reioyce before him in feare This feare is not a riuall but a sister of loue going so louingly hand in hand that none loue God better then they that feare him most none feare him more then they which loue him best The feare of God as a Iudge 2. Of Caution arising from the meditation of his iudgements may and must haue his place too and when the former feare is made Steward of the heart this latter may take his place as an excellent Porter to examine euery thought before it giue passage This is not a feare of diffidence for it leadeth in confidence Psalm 41. Many shall see it and feare and shall put their trust in the Lord. First feare then trust It is not a feare of perplexity but of caution Pro. 14.27 The feare of the Lord is a welspring of life to auoide the snares of death This Porters office is to keepe out securitie licentiousnes and such other vagrants as Psal 4.4 Tremble and sin not against these it standeth in the dore of the heart like the Cherub in the gate of Paradise brandishing the flaming sword of Gods heauy iudgements in threatning death hell torments c. It maketh of these armour of proofe against sinne quencheth the fire of lust in the flame of euerlasting fire and maketh the fornace of hell a cooler of his passions That it may flie from it it flieth vnto it and when he most flieth from it then he findeth it the safest refuge and the more hee thus feareth it the lesse cause there is to feare it These seuerall feares thus rising from seuerall heads Their vnion father and iudge meete together here in the streame of one compound and wel-tempered feare both of mercy and iudgement a feare mixed of that honour due to a father and that feare due to our Lord Malach. 1.6 a feare that is both louing and wary We may call it an awfull loue or a louing awe and in this feare wee must passe the time of our dwelling here Which how