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	lie_v	soul_n	4,309	5	5.1460	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85411	A post-script, or appendix to a treatise lately published by authority, intituled, Hagio-Mastix, or the scourge of the saints displaid in his colours of ignorance and blood. Being an explication of the third verse of the thirteenth chapter of the prophecie of Zacharie; (the tenour whereof is this: and it shall come to passe, that when any shall yet prophecie, then his father and his mother that begat him shall say unto him, thou shalt not live, for thou speakest lies in the name of the Lord: and his father and his mother that begat him, shall thrust him through when he prophecieth.) According to the analogie of the Sriptures [sic], the scope and exigency of the context, and the sence of the best expositors upon the place. / By John Goodwin a servant of God and men, in the Gospel of Jesus Christ.; Hagiomastix. Appendix	Goodwin, John, 1594?-1665.	1647 (1647)	Wing G1191; Thomason E383_10; ESTC R201432	31,560	34

The tenour of this sixt verse is this And one ball say unto him what are these wounds in thine hands Then he shall answer Those with which I was wounded in the house of my friends But 5. The said Author delivers this ensuing Exposition as his sence upon the place viz. that Friends of neerest relation even naturall Parents themselves shall so far subject their most dear and tender affections and ingagements otherwise to their zeal for the truth and puritie of Religion that when any even of those that are neerest and dearest unto them through the allurement of that unclean spirit spoken of v. 2. shall prophecy they shall or will endeavour to take him off and deter him from such a practise by producing and laying before him the sentence of death out of the Law of God Exod. 20. 5. 7. threatening him after this manner if thou goest on thou shalt not live with God but shalt be condemned for the phrase compare Ezek. 18. 24. Ezek. 33. 10. Eph. 4. 18. for the matter Gal. 5. 20. 21. Philip 3. 18 19. 2 Tim. 2. 17. Tit. 3. 10 11. because thou hast spoke falshood in the name of the Lord With these and other like words sharp and piercing shall his Father and his mother who begat him as it were pierce him thorow when he prophecieth For thus threatening words sore and weighty reproofs and indeed all Doctrines are said to cleave in sunder the hearts of those that hear them Act. 7. 54. and again to goad or prick them by piercing Act. 2. 37. And the words of the Lord are said to be whet Deut. 6. 7. and are compared to a two-edged sword Psal. 149. 6 7. Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Apoc. 1. 16. 19. 15. and again to goads or nails Eccles. 12. 13. namely because they do as it were strike or pierce a man thorow To which purpose that of Solomon Prov. 12. 18. may well be alleadged There is saith he that speaketh like the piercings of a sword c. Where there is the same radix which is here in the text and the meaning is that there are some who with sharp and heart-piercing words provoke those unto anger to whom they speak as again there are wise men who with soft words pacific wrath c. a This is the best and fullest Exposition of the place that I can anywhere meer with amongst Interpreters for the confirmation whereof besides what the Author himself abundantly citeth case that cometh to passe which Christ here commandeth us to take heed of that is the wheat is pluckt up with the tares which is an horrible sin before God and can never be excused Here then consider how madly we have gone to work who would needs compell unto the Faith Turks by war Heretiques by fire Jews through fear of death and other injuries and pull up the tares by our own strength as if we were a kinde of men by our selves who had power over the hearts and spirits of men and as if it were in our hand to bring men unto righteousness and true godliness We by such a course pull men quite away from the word by slaying them that it cannot work any thing upon them and so as much as in us lieth we make our selves guilty of a double death of that of the body which we destroy by a death temporall and of the soul which we thrust down into Hell so slaying it eternally and then we boast as if we had performed some speciall service unto God and promise our selves a reward in Heaven for it Well therefore may this place throughly terrifie those inquisitors after Heretiques and those murtherers if they had not foreheads of iron who make little or nothing of it to put men to death for every errour so by them judged or esteemed yea though they had Heretiques indeed to deal with But now themselves being the Heretiques they burn true Saints What is this but to pluck up the wheat whilest they pretend the pulling up of the tares c. a Long before Luther Austin expounded the same Parable much after the same manner carrying the scope and importance of it to the very same point which exposition of Austin Musculus in his Comon Places cap. de Haeresi having at large rehearsed concludes thus Haec Augustinus quibus contra occisores haereticorum parabolam zizaniorum convenientissimè meo judicio exponit i. Thus Augustine in which passage he expounds the parable of the Tares and that in my judgement most appositely and properly against those that would have Heretiques put to death The same Luther elsewhere writeth and argueth thus That Heretiques should be burnt is contrary to the will and minde of the Spirit of God This I prove first from the experience of the whole Church which from her first beginnings never burnt an Heretique nor ever will burn any It would be a strange thing that in so many ages none should be burnt if the Spirit of God had declared himself for it But the Papists will say John Husse and Jerome of Prague were burnt at Constance I answer I speak of Heretiques as for John Husse and the said Jerome they were Orthodox men they being Heretiques Apostates and Antichrists disciples as appears by what was formerly said who burnt them In imitation of whose example other murtherers also in other places burnt and slew the Saints of Christ amongst whom Jerome Savanorola with those that followed him may be numbred Secondly from the Scriptures Isa. 2. They shall turn their swords into Plough-shares and their spears into pruning books And cap. 11. They shall not kill nor hurt in all my holy mountain And Christ committed no manner of arms or weapons at all to his Apostles nor did he injoyn any other punishment then that he who should refuse to hear the Church should be counted as an Heathen Matth. 18. And the Apostle Tit. 3. teacheth to avoid a man that is an Heretique but doth not command that he should be put to death either by fire or sword And to the Corinths he saith there must be Herefies that those which are approved may be made manifest But what will your holiness most holy Lord here say Luke 9. when the Disciples would have brought down fire from Heaven to destroy a city Christ restrained them saying you know not of what spirit ye are the children The Son of man came not to destroy mens lives but to save them This is that which I have said and now say again Christ himself being my master in it that they who persecute men with fire are not children of the good spirit Of what spirit then even of the evil spirit who was a murtherer from the beginning Christ would not compell men by force or fire to the faith He gave the sword of the spirit that the children of his spirit should fight with that But for this sword of the spirit the word of God the

Pope with his Popelings have laid it up in bench-holes amongst worms and moths and are become stout hunters and Nimrods in the earth who do whatsoever they please in the Name of the old Caldean God Ur or Fire that so Babylon the latter may in every thing resemble Babylon the former this Babylon burnt the fore-fathers of Christ the other burns his children The same God of them both Ur or Fire always burns and rageth But even these men themselves in their most sacred Canons prohibite armes unto Clergy men and would have the Church to pray effectually for the preservation of the life of a Clergy man when he is delivered to the secular Judicatory But by such discourse as this they do but make a mock of the death of innocent men For in the mean time the Pope the Prince of the Clergy with all the Kings make most bloody and cruell wars yea what havock and slaughters of men are there not made by his command when doth he not call in to him the secular arm so terrifying the world with both deaths And yet the prime Clergy man himself doth not bear arms whilest he prays devoutly for those that are to be slain and is earnest that they may be dispatched out of hand and that they be narrowly searched after and found out in every corner of the world O Satan Satan Satan wo unto thee with Pope and Papists who so impudently disport your selves with the most sad and serious affairs of the Church and slay the souls of men with their bodies b This pleaseth no good man in the true Church saith Augustine that any man though an Heretique should be put to death a And elsewhere love the men and slay the errors be confident of the truth without being cruel b In another place answering a certain epistle of an Heretique he saith thus Though the Lord by his servants is wont to overturn the kingdoms of error yet he commands the men themselves in as much as they are men should be rather amended then destroyed And soon after It was our part therefore to wish and make choice of the better means that so we might have an access way to your amendments not by contention emulation and persecutions but by gentle consolations by loving exhortations by soft and calm disputations as it is written The servant of the Lord must not strive but be gentle unto all men apt to teach patient In meekness instructing those that are contrary minded c. And presently after Let those deal cruelly with you who know not with what labour truth in found with what difficulty errors are declined Let those be cruel towards you who know not how rare and heroick a thing it is to overcome carnal phantasmes or imaginations with the serenity clearness of a pious minde Let those handle you with cruelty who know not how difficult it is so to cure the eye of the inner man that it may be able to behold the sun that was made for it not that Sun which you worship in an heavenly body wch glitters shines in the fleshly eyes both of men and beasts but the Sun of whom it is written by the Prophet The Sun of righteousness is risen upon me and of whom it is said in the Gospel He was the true light which lighteth every man that cometh into the world Let those be cruel to you who know not with what and how many sighings and groanings even a little knowledge of God is to be obtained Lastly let those be cruell to you who themselves are deceived with no such errour as they finde you for the present deceived with c And whereas it is commonly said that Austin afterwards reversed his opinion concerning the unlawfulness of proceeding against erroneous Persons by outward violence a flie which Mr. Edw. also catcheth at in his Antap. pag. 290. 291. it is true he was somewhat over-perswaded by others as himself confesseth this way but that which befals many wise men frequently and in many cases viz. to exchange or make bargains to loss might very possibly befal Austin himself once We know Tertullian a man of as great learning as Austin miscarried after the same manner and that once and again in points of great moment And though Austin retracted his former opinion in part yet he never refuted nor any man for him nor is any man able to refute those grounds and reasons upon which his former opinion was built as they were briefly touched in the last recited testimony in comparison of which all reverence and terms of honour reserved to so incomparable a man those upon which he changed his opinion in the judgement of any considering and dis-ingaged man will be found for weight and substance very inconsiderable Moreover saith Musculus he that is a Christian will attempt the correction or amendment of an Heretique with no other spirit then the spirit of Christ which is a spirit of love gentleness humility and beneficence His heart especially is to be moved and drawn which is sooner and to better purpose done by services of love and by a spirit of meekness then by violence or any clamorous disputation d And elsewhere I saith he altogether and without all dissembling confess my self to be in the number of those whom it much displeaseth that whereas errours should be slain men are slain in stead of them a The saying of Melancthon is sweet and pious Whereas saith he the Devil being set on fire with the hatred of God to put reproach and dishonour upon him hath alwaies and still doth move light wits to spread and scatter false opinions up and down and it is much to be feared that in this utmost period of the old age of the world there will be greater confusions of opinions then ever we ought therefore to strive or fight both wayes viz. by prayer and doctrine b To conclude for testimonies Calvin himself who seems by his practise to have sharpened first his own pen and by both pen and practise to have sharpened the pens of all those Protestant writers who since his dayes have handled the subject we all this while speak of more roughly seems notwithstanding now and then the truth rejoycing against his judgement to pull down what elsewhere he builds up in this kinde and to acknowledge a non-necessity of proceeding against Heretiques or erroneous persons in a way of outward violence or compulsion if other means more proper for their suppression were effectually advanced Therefore saith he as by the rising of the sun the darkness is put to flight and the true and distinct shape or face of all things appeareth So when God appeareth or riseth up in the world by the Doctrine of his word all the impostures whatsoever of Satan must of necessity flee far away c If errors and Herefies which are the first born of Satans impostures must of necessity avant far away when God ariseth