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	flesh_n	spirit_n	5,367	5	5.2461	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19311	Mnemosynum or Memoriall to the afflicted Catholickes in Irelande Comprehended in 2. boockes. in the one ther is a consolation for the sorovvfull, in the other a resolution for the doubtfull. composed by Iohn Copinger priest, bacheler of diuinitie, vvith an epistle of S. Cyprian vvritten vnto the Thibaritans, faythfullie translated by the said authour.	Copinger, John, b. 1571 or 2.; Cyprian, Saint, Bishop of Carthage. Epistle unto the Thibaritans. aut	1606 (1606)	STC 5725; ESTC S118020	76,240	344

forvvard vvithout tourning her head backvvard she had not bene tourned vnto an image or stone of salt gods commandement vnto her vvas to go alvvaies forvvard vvithout looking backe Nemo mittens manum ad aratrum c. none puttinge his hand to the plovve and astervvardes looking backe againe is apt for the kingdome of heauen If once vvee purpose to be the seruantes of god and to continue as his adoptiue children vvithin the arcke of his churche vvee should neuer forsake so blessed a purpose not suffer our selues to be cast out of so sure and so certaine a place If Adam in originall iustice vvould haue persisted neyther had he bene thrust out of paradice nor vvee subiect to so many miseries and tribulations If Salomon vvould haue perseuered in the fauour so abōdantlie receaued of god his saluauation had not bene so doubtfull if the first angel and iudas had continued as they began the one had not bene thrust out of heauen nor the other depriued of the apostleship nor of all the fruite and merite of his former labours if Moyses and Aaron had not giuen ouer their hope to obtaine the land of promise they had entred therin vvith Iosue and Caleph many men had great fauours of god but because they vvanted the blessed gift of perseuerance vvhich is nothing els then a continuation in the good gods gratious fauour vnto the last gaspe of our liues those fauours are nouv rather an increase of their vvoe then a diminishing of their euerlasting paine Con● A●●● And therfore the councell saith Adiutorium D●i renatis sanctis simpliciter est imploraendum vt ad finem bonum peruenire possini euerie one though neuer so liolie and of god adopted must simplie and sincerlie implore his speciall healpe that he may come to a good end ● cl●s 11 ad quācumque partem ceciderit lignum siue ad austrum siue ad aquilonem ibi manebit vvheare soeuer the tree falleth vvhether it be tovvardes the South or North there it remayneth if vvee dye in gods grace vvee shal be sure to obtaine glorie though vvee may be in purgatorie vntil the paine due vnto the sinne be satisfied if vvee die in deadlie sinne ther is no hope of saluation nor of the inheritance purchased for vs by the blood of Chriest vvhich vve ought vvith feare and tremblinge to procure being not assured therof vvhen it is said nemoscit vtrum odio vel amore dignus sit none Knovveth vvhether he be vvorthy eyther of loue or of hatred and as Iob saith si venerit ad me non videbo eum Ioh. 9 si abierit non intelligam vvhen god vvill vvouchsafe to come vnto me I shal not perceaue it and vvhen he vvill departe from me by his grace I shal not vnderstād it vvherfore saith he si simplex fue ro hoc ipsum ignorabit anima mea If I be simple it is vnKnovven vnto me and therfore S. Paule sayth nihil mihi conscius sum sed in hoc nō iustificatus sum although my cōscience doth not accuse me 2. Cor. 4. yet I am not therby iustified because as the prophet saith peccatum contra me est semper my sinne alvvaies opposeth it self against me Therfore in a bodye so corrupt so enfeebled vvith sēsualities in a soule so subiect vnto sinne in a state so ful of temptations in a vvarfare against so dangerous an hoast so mightie and so strōge as there is no povver vppon the earth able to resist it vvithout the special grace of god for vvhich reasōs let a man be neuer so iust he is not assured of his saluation nisi perseuerauerit vsque ad finem vnlesse he endure vnto the ende THE VERTVOVS and godly people must haue aduersaries in this vvorld CHAP. VII NO cause can vvorke vvithout a subiect and vvhen the vicious and vvicked are certaine morall causes that vvorke according to their malice Arist lib. pri pliy c. 5. 7. For as Aristotle saieth no cause can vvorke but in a cōtrarie principle and therefore contra bonum malum esntra vitam mors Euill vvorketh against good death against life Psal 18 Circumueniàmus iustum loquuntur impij quoniam contrarius est operibus nostris diffamat nos Let vs intrap the iust man say the vngodly because he is contrary to our doinges and doth discredite vs. Vertue is a certaine qualitie of the mind vvhich is opposite to vice and can neuer be produced but by contrary qualities by vvhich all other qualities are ingendred So that if in earth so many bloody tyrants had not raigned so many blessed Martyrs had not triumphed in heauen the vertue of vvhose patience exceeding the violence of persecution hath gained spirituall riches to the church a crovvne of glorie to them selues This contradiction betvveen vertue and vice continued from the beginning No sooner came man into this vvorld but the deuill defied him as an enemy The first tvvo brethren Adamschildren prefigured this the one so setting himselfe against the other that hee slue him because him selfe vvas not so good The seed of this discorde tooke roote in Iacob and Esau sonnes of Isaac Esau being a type of the vvicked and reprobate repining at Iacob in vvhom the elect vvere figured Gen. 22 25. as Sainct Augustin said Sicut duo par vuli in ●tero Rebeccae sic in viero ecclesia duo sibi populi inuicem aduersantur Euen as the tvvo infants contended in the vvombe af Rebecca so tvvo sortes of people do striue struggle togither in the body of the church But vvhat should I recount the controuersie of contrarie natures that is to say of man and an Angell or of diuerse persons borne both of one mother nourished perhaps vvith one milke as of Abel and Cain Iacob and Esau or the enmitie of other people some fighting vnder the standard of god some of the deuill Ioseph vvas sold by his enuious brethrē Dauid persecuted by lunaticke Saul Elias pursued by vvicked Iezabel Elizeus mocked by vngodly children Ierusalem brent by proud Nabuchadonosor and Susanna slandered by tvvo adulterous iudges In all this note that the iust had some singular vertue the vniust subiect to some notorious vice But vvhat should I recount these contentions of diuerse natures in diuerse persons vvhē the very same is foond in man being but one person or one subiect For the like contention vvas neuer seene betvvixt ennimies as is daily betvveene the tvvo essētiall partes vvhereof man is cōposed made I meane the soule and the body the spirite and the flesh the superiour and inferiour partes insomuch as the life of the one is the death of the other the food of the one the poison of the other the gaine of the one the losse of the other and in breefe the vveale of the one the vvoe of the other And from hence it p●oceedes that vvee stand in need of so many graces and vertues vvhich albeit

sterne of original grace carried a vvay not vvhere reason vvould direct but vvhere vnrulie appetits do mislead this he said of oure vnbridled luste and disposition vnto base appetites and although this inclination in those that are baptised is not a sinne yet it prouoketh and disposeth vs vnto sinne and is called by the diuins fomes peccati vvhich is the lavve of the flesh vvhose desire and affection is contrarie to the desires of oure spirit vvhich vvitnesseth S. Rom. ● Paul saieng I haue a lavve in my members vvhich resisteth the lavve of my minde and laboreth to make me vassall and captiue to the lavve of sinne and and therfore he sayth vvho shall be able to deliuer me from this bodie of death of vvhich cōplayneth holie Iob. Iob 6. saing quare me fecisti contrarium tibi factus sum mihi metipsi grauis vvherfore hast thou framed me contrarie vnto thee and displeasant vnto my self and therfore he said non est auxilium mihi in me and of my self I haue no healpe by reason of his inferiour parte disposed to sinne vvhich do perturbe and diuert vs from the true path of the creator and the rule of vertue and also maketh vvarre against the superior parte vvhich is his spirit vvhich participatinge as it vvere vvith god that rightlie amongest reasonable creatures ought to obtaine the place of gouerment beinge by nature indued and enobled vvith a beame of heauenlie brightnesse and to bring them to any agreement or peaceable harmonie the handmayde must obey the mistresse and the bodie the soule vvhich cannot be brought to passe but by the force of extreame lavves that must be seuerlie executed vpon a lavvlesse and vnrulie seruant 1. Cor. 9 vvhich S. Paul extended rigourously tovvarde his ovvne bodie saieng castigo corpus meum in seruitut emspiritus redigo carnem meam c. I chastice my bodie and reduce my flesh vnto the seruitude of the spirit the like all the sanictes haue don by fasting vvachinge prayēg and other austere vvorkes of religion and pennāce and by this meās haue gotten the vpper hād of this slaue and rebellious seruant not onlie reuolteth from the spirit but also dravveth the spirit from god by reason of vvhose rebellion vvee be come disloyall vnto his commandementes insensible to his inspirations vnthankefull vnto his benefites careles of his diuine iustice obliuious of his mercie and forgetfull of our ovvne saluation and god almightie for a iust punishment vvhich vvee haue deserued permitteth for that our soule vvould not obey god shoulde become a slaue vnto the fleshe vvhich is his ovvne slaue vvhich S. August doth verifie quoniam anima superiorem dominum suo arbitrio deseruerat inferiorem famulum carnem ad suum arbitriū non tenebat because the soule Decluitas Dei lib. 1● c. 14 by the libertie of free vvill did forsake god oure supreme lorde the inferiour vvhich is the flesh rendreth not that obedience vnto the soule accordinge vnto the slauerie of the one and libertie of the other not that the soule hath no povver to command and constraine the fleshe to obey for it hath free vvil to do and vndo vvhat liketh it best and as S. Aug. saith voluntate propria quisque malus none committeth sinne but by his free vvill and so he said ream linguam non facit nisi rea mens A●ug de ni lib. 2. ci ●● our toung is not guiltie but by our guiltie minde vvhich he confirmed in his 14. Aug. deci l. i3 c. i4 Aug. lib. i4 cap. i3 booke nec car● corruptibilis animam peccatricem sed anima peccatrix fecit esse corruptibilem carnem nether the corruptible flesh maks a sinnefull soule but the sinnefull soule makes the flesh corruptible for the greatest difficultie that vve haue to supprise the flesh the vnre asonable concupiscence therof proceedes of the longe custome and continuance of the soule in sinne as the said S. Aug. saith libidini dum seruitur facta est consuetudo dum consuetudini non resistitur facta est necessitas our luste beinge obeyd is be come a custome and this custome beinge not quicklie restrained grovveth vnto an necessitie of nature vvhich can be hardlie repelled D. Aug. Arist 〈◊〉 and so Arist saith voluntas adhaerens peruerso fini non potest diu carere praua electione our vvill tending vnto an ill end vnto vvhich it is impelled and moued by this said bad inclination cannot be longe vvithout bad means to put it in execution for the outvvard obiectes and occasions by vvhich it is moued as also the internall passions of our base affection by vvhich it is daylie sollicited ouerruled do so peruert our iugement blinde our vnderstanding infect our vvilles as vve may say vvith the prophet defecit me virtus mea lumen oculorum meorum non est mecum my force did faile me and I haue not the vse of my sight this he said by reason of his great fall from gods grace of vvhich beinge depriued he vvas blinded vvith brutish cōcupiscence and made a slaue vnto his passions therfore he said possederunt nos alij domini absque te vve forsake the o god and do yeeld our selues to other lordes vvhich are our sinister desires vvhich vvee follovve and self vvill vvhose vnresonable commandementes vvee obey the vvhich hath so grieuouslie vvounded our soules that it can neuer be cured but at the great coste and charges of our said proper vvill that inflicted the same and as svvelling vlcers must be healed be hoat burning iron by vvhich the deadlie canker vvich lieth vnder the flesh may be taken avvay so this poysoned canker vvhich lurketh in our heartes and gnavveth our intrailes by vvhich vvee languish and pine avvay cannot be healed but by sharpe medicine of troubles and persecutions and as the apostle saith virtus in infirmitate perficitur the perfection of vertu is made knovven in aduersitie 2. Cor. i● for as Roses the more they be prest the better they smel frankencense before it be cast vnto the fire shevveth not his vertue nor our fleshe before it be seuerlie punished and restrained of her pernicious dangerous libertie acknovvledged eyther superiour to command it or lavve to bridle and direct it Alexander the great beinge vvounded vvith an arrovve in his side did acknovvledge him self to be amortal mā vvhere as before through victories gottē in so many battailes the cōquest obtained ouer so many nations vvas so proude that he cōmanded him self to be adored as god Prouer. 28. therfore the holie ghost said beatus est home qui semper est pauidus Happie is that man that is alvvaies fearful of him self by libertie vve become dissolute and carelesse by restraint vvareful circumspect the Romans giuinge libertie vnto the Bactrians for that they did succour the Consul Rufus in the spartan vvarres they refused it saynge that by libertie they should become slaues The common vvealth of the