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death_n body_n flesh_n sin_n 8,004 5 4.9322 4 true
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A18908 Antidoton or a soueraigne remedie against schisme and heresie: gathered to analogie and proportion of faith, from that parable of tares. Matth.13. Aug.ep.3.Nullorum disput.&c. We ought to haue no men their disputations (although men Catholike and praise worthie) in that count as we haue the canonicall scriptures: so that it should be vnlawfull for vs to improue and refuse some things in their writings, if happily we finde that they thought otherwise then the truth hath. Such a one am I in other mens writings, and so would I haue others to vnderstand of my writings. Clapham, Henoch. 1600 (1600) STC 5330; ESTC S111140 38,797 50

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discouered for only sutable to the foundation of this heauens kingdome Now to the second question How the permission of such Tares or tarish persons they shall not pollute the fellowship That such permission is not sinne or pollution to the permitters it appeareth if but in this that Christ not onely aduiseth but also commaundeth such permission for the peace good of his wheat or true sonnes of the Church If first such open wicked vpon due sight and search be found not thistles da●ke or such separable weeds for it is presumed that such the seruants here had and would pull vp but Tares or to vs ward in a tarish estate and if in the second place we permit those Bastards for the childrens sake onely then such permission is no pollution to vs that haue so seene sought and permitted First because our Sauiour enioineth such sufferance and who dare make him a counsailour to euill a maintainer of sinne Secondly if the Apostle touching sinne in his owne flesh resisting his will or law of the mind hauing will present with him but wanting meanes to performe that is good if notwithstanding this vnrulines of the flesh he proclaimes himselfe deliuered from this sinne or bodie of death by Christ ruling in him by his spirit c. If I say sinne dwelling in him he is not therfore seruant to sinne but to Christ because a better spirit or lawe ruleth in him much lesse can another mans sinne pollute me or my new man created in Christ who is so farre from being led captiue by his sinne as I hate it and as meanes by God are giuen vnto me in my place do labour the slaughter of his sinne and expulsion thereof and when such meanes of remouing him is lacking to me yet the good-will of remouing such a scandale is neuer lacking Keeping thus my heart and conscience cleane all things that are without are to me cleane pure But if the conscience be priuie to a liking of the scandale and negligent in vsing the fit meanes God hath granted for remouing such a scandale then he is pollution vnto me and my soule is attainted with his sinne The one and the other of those conclusions haue their ground also from that to Titus 1.15 and in Marke 7.18.19.20 21.22.23 But it will be obiected in those two scriptures speech is onely of indifferent things I answere the doctrine is generall and therefore appliable not onely to those indifferencies there mentioned for nothing whatsoeuer is without can be pollution to vs prouided there arise not in our heart a liking or consent to such euill nor yet of vs be permitted when apt meanes are granted for remoual at least for bridling such euill Touching this point it is thus written in Origen whether by him or another I contend not Illud tacendum non est c. That neither is to be concealed namely that the knowen wicked hurt the Church if so be that either power of prohibiting them the Communion be lacking or some reason of conseruing peace do hinder It is plain that this is not hurtful to a man namely That there is some wicked man yea a knowne wicked present with thee at Christ his Altar though he be not prohibited prouided by a good conscience discontented with him he be separated from him Manifest therefore it is that to run with a thiefe it is no other thing then eyther to steale with him or with a pleasing heart to accept of his stealth And that the Church hath euer been so minded consider not onely her recordes for iudgement but also for her continuall practise Whatsoeuer therefore in any of my writings may seeme to conclude oppositiuely I desire it may be reduced hither where so fully and plainely I haue discussed the q●estion Nor let any distinguish here against the streame of the whole Church between common communion and the communion in the Lord his supper for besides the Ancients their meaning is plaine we are to consider first that the Church is commaunded by suppers administration to set forth Chri●tes death till he come secondly if no Tare may be permitted thereto and there will be Tares vnto the worlds end then it followeth that the supper must neuer be administred If it be replied though they be not excommunicate yet they may be debarred the supper I answere if Churches peace can be so preserued they ought so to be restrained Euen as in a familie a wise householder or faithfull steward He will give the meate in due season and not onely that but also grant vnto some leaue to feast when for correction sake he appointeth some others to fast A figure whereof vnder the law was this and that vncleannes for the which they were seuered for a season euen as the Magistrats s●ord a figure of our excōmunicating sword killing them in the flesh that so they may rise and liue againe in the spirit But if they cannot with peace and Churches vnion be restrained they must be rather suffered to Grow in their euil then by hindering the Lords raine and sacramentall showers the wheat should be hindered in their grouth Let them grow togither saith our Sauiour vntill the haruest though to the one sort word sacraments fellowship shall be a sauour of life vnto life but to the other a sauor of death vnto death euen a sit was vnto such as brought oblations vnto the tabernacle wherof some by the faithfull Priest were freely admitted others against his wil as Ioab Shimei but admitted because otherwise by the sword they could not be peaceably cut off So much for this point it followeth Vers. 30. Let both grow togither vntill the haruest and in the time of haruest I will say to the Reapers gather ye first Tares and binde them in sheaues to burne them but gather the wheat into my barne As our Sauiour will haue the tares to grow togither with his children in the Church this vntill the great haruest of God that is as is expounded vers 40. vntill the end namely of all things what time he will send forth his Angels for gathering all those offensiue ones forth of the kingdome vers 41. As I say our Sauiour willeth so long sufferance of the tares so hence we are to obserue the forme of speech Let them grow togither vntill the haruest whence some conclude euery tare his particular haruest at the time of his death as also a generall haruest of all in the end of the world Touching such particular haruest here is no speech although it be true from other scripture that the tree falling into the cold nipping North it shall there lie the speech here is onely of the great vniuersall haruest wherein finall doome is giuen to all If any say but all the tares which haue been some 100. yeares since are dead c. I answer our Sauiour promiseth to his Apostles that in executing their commission he would be with them vnto the