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	jesus_n	soul_n	6,686	5	4.8718	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59213	A Lent-sermon preached in the cathedral church at Norwich upon a Shrove Svnday by Robert Seppens ...	Seppens, Robert.	1679 (1679)	Wing S2559_VARIANT; ESTC R33864	16,210	35

in the fall the souls of men received such wounds and bruises that the Reason does not now govern the Sensuality imperio despotico as a Master governs his Servants but imperio politico as a Magistrate governs his people which oftentimes fall into Seditions and Mutinies against him But in Christian Philosophy we are taught by our Lord and Saviour Christ Matth. xix 12. That there be Eunuchs which have made themselves Eunuchs for the Kingdom of Heavens sake And how can any make themselves Eunuchs without subjugation of their bodies bringing their bodies in subjection St. Paul does command all Christians to mortifie their earthly members and evil Concupiscence and how can they mortifie their Concupiscence and make it dead unless they rule over it St. Augustine in his Book against Julian the Pelagian having discoursed largely of Concupiscence and the evil of it yet at last saith It is sub potestate animae under the power of the soul by the Grace of our Lord Jesus Christ in corpore mortis castiganda in the body of death to be chastened and if it were not how could St. Paul in truth proclaim it to the world that he had made experiment of it and done it The Chymists talk much of the Philosophers stone but they never shew it St. Paul useth no Rodomontadoes in commendation of his Art but propounds the operations of it in his own example as a great Ascetick And the only Artifice whereby the Holy Apostle did all this was the abridging of himself the use of his Christian Liberty whereas he as a Christian had a liberty to use all indifferent things freely yet he would not use his liberty he wrought with his hands watched fasted and used many hardships he needed not to have done whereby we see Christian Liberty consists not in a free use of all indifferent things but in a persuasion of Conscience all things are lawful All things are lawful for me but all things are not expedient for me 1 Cor. vi 12 13. Though we have liberty to eat all kind of meats yet we must use this liberty so as still to keep the body in subordination to the Spirit that we may be able to deny our selves a lawful pleasure when any thing makes it more expedient as it is when the Church requires us somtimes to fast for the humiliation of our souls and the subjugation of our bodies 'T is a memorable resolution of our great Apostle 1 Cor. viii ult verse If meat make my brother to offend I will eat no flesh so long as the world stands Is it lawful for St. Paul to renounce the eating of flesh so long as the world stands to avoid the scandal of one weak brother and is it not lawful for a Christian to forbear the eating of flesh for a time to avoid the scandal of his Superiours I would fain know in matter of scandal whether it be a greater offence to go against the judgment of some weak and ignorant man by assed only by his own fancy and prejudice than against the judgment of the whole Church wherein there are so many wise and holy men and they backed by the Authority of an Established Law Well then seeing some fasting is sub praecepto under a command not only of God but of the Church also that in casu scandali we are not to infringe the Authority of the Magistrate to gratifie the humour of some ignorant Christians It would be our wisdom to shew our affections and obedience to the Church whereof we are members and in some measure to conform our selves to the Laws of fasting that are there in force I conclude with that excellent Counsel of St. Peter 1 Pet ii 16. As free and not using your liberty as a cloak of maliciousness In which words there are two things obvious 〈◊〉 concession as free and then a caution not using your liberty as a cloak of maliciousness All Christians are made partakers of a glorious liberty by Christ no question but then here is a caution not using their liberty as an occasion to the flesh which they do undoubtedly whensoever they confront the just Laws of the Church whereof the King is Supream Governor and fall foul upon that Law 13 14. Verses to which the Counsel of St. Peter is subservient They use their liberty as a cloak of maliciousness FINIS

because he fighting within us strengthens himself of us against us The Messenger that was sent to buffet St. Paul was stimulus in carne a thorn in the flesh Leo calls the flesh lustrum Diaboli the Devils Den. Another one vallum Diaboli the Devils trench because by that the Devil fortifies himself against us And is not the World it self that other Enemy of ours assisted by the lusts within For all that is in the world is the lust of the flesh the lust of the eyes and the pride of life 1 John ii 16. All the baits and snares the world does use to intrap us could no us no hurt were it not that the flesh did lust after them and by the senses as so many Cinqueports and windows let in the temptation No marvel then St. Paul begins first with that his flesh and the lusts of it The best way to be secure from the Enemy without the Walls is to dispatch the Traytor within The best way to strengthen our selves against a Foreign Enemy is to weaken his Confederates at home The Flesh does not fight against the Soul it self alone but it is Confederate with the World and the Devil in whose Territories their Castles and Fortifications stand and therefore the best way to overcome them is to Mortifie the Lusts within as St. Augustine Qui foris nos oppugnant intus vincimus vincendo concupiscentias per quas nobis dominantur They which assault us without we overcome within by overcoming our Lusts by which they rule over us One being asked therefore what was honestissimum bellum the honestest war answered quod contra concupiscentias carnis which was made against the Lusts of the Flesh and that principally no question St. Paul fought against But the Body it self in some moderate sense for that is an Adversary in a respect subordinate by reason of its Alliance and Relation it hath to the Lust within For though inorditnae Lust and Concupiscence be not only in the Body but in the Soul also yet you may observe in the Language of the Scriptures it takes the denomination chiefly from the Body It is called the Flesh the Lust of the Flesh our Earthly Members and why so First because though the Body be not the house alone where it dwells yet it is the Shop wherein as a Potter upon his Clay it forms and frames the Idols of filthiness and puts them in execution Dum serpit in carne in venis aestuat intrat ossa conditur in medullis fervet in sanguine in vitiorum phrenesim sic erumpit saith Chrysologus It creeps in the Flesh it boils in the Veins it enters the Bones it is hid in the Marrow it grows hot in the Bloud and so breaks out into a phrensie of wickedness 2. Another Reason why it takes the nomination from the Body is because thereby 't is cherished and maintained nutriuntur cum carne vitia carnis saith Bernard the Lusts of the Flesh are nourished with the Flesh it self We know it by experience when the Body is plyed and forced with delicious Fare when the Veins are full and the Bloud boils high when Spirits are lively the Lusts within are kindled If we be so happy as not to find it yet God himself found it so amongst his own people Deut. xxxii 15. When Jeshurun waxed fat he kicked and Jer. v. 7.8 When I fed them to the full they were as fed horses neighing after their neighbours wives We see by the pampering of the Body the Lusts within were kindled and to use the Body always too friendly is nothing else but to open a Shop wherein keen instruments are made to wound our own Souls St. Basil records of Plato that considering of the great nocument that comes by too much indulging of the genius he caused the Academy of Athens to be built in a very unhealthful place that he might by that means cut off the too much prosperity of the body as they do luxuriant brances from the Vine Plato was esteemed a Divine Philosopher yet St. Paul was a greater Divine than he for he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God knew that the body of death within him had such Alliance to his mortal body without him That if his Body were always rampant his Lust would be so too to prevent which mischief St. Paul kept a strict regiment over his body I keep under my body And so I come to the third part Modus pugnandi the manner of his fighting I keep it under The word in the Greek is very Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies primarily to strike under the Eyes or on the Face as Cuffers do wherefore Erasmus renders it lividum facio I make it black and blew Beza renders it contundo The vulgar Latine castigo I chasten it Which Translation soever we follow two things are implyed in it First St. Pauls earnestness and therefore he speaks in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skirmishing in sport and pastime which went before the solemn fight wherein they only beat the air and not their adversary Before the Combats of old to which St. Paul here alludes there were certain preparations used in jest to the solemn fight by brandishing of the Weapon whence came that phrase in Seneca aliud est ventilare aliud pugnare 't is one thing to brandish the Weapons in the air another thing to fight Now St. Paul to shew that he was not in jest but in earnest saith he did not beat the air but his body directed his blows upon his adversary There are many in the world that do aerem verberare beat the air with words and talk of mortification that brandish their Weapons often in the air yet when they come to use them like the children of Ephraim who being harnessed and carrying Bows gave back in the days of Battel Fine Masters that as St. Jerom saith pleno ventre disputant de jejunio dispute of Fasting with full Bellies St. Paul did not so he shewed not what he could do but did what he ought to do he beat not the air with boasting and ostentation but he directs his blows upon his adversary not as beating the air but I keep under my body But in the second place as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies his earnestness so it does his austerity in maceration of himself with some hard usage for he could not cuff his body or beat it black and blew nor chasten it without some severity used towards it It seems then the Flesh is not to be overcome with courtesie and fair usage but some self-castigation and afflictions As Medicines seldom cure the part affected unless they put us to some grief and pain no more do these afflictions of our selves unless they put the Body to some pain and grief That Rule that Caligula would have observed by his bloudy Executioners Ita feri ut sentiat se mori strike him so that he