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	lord_n	show_v	4,065	5	5.4082	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04930	A fort for the afflicted VVherin are ministred many notable & excellent remedies against the stormes of tribulation. Written chiefly for the comforte of Christes little flocke, which is the final number of the faithfull, by Iohn Knoxe.; Percel of the. vi. Psalme expounded	Knox, John, ca. 1514-1572.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 15074.8; ESTC S121924	38,221	112

commeth vnto vs by Christ Iesus his sonne But they are causes by operation of the holy Ghost helping our weaknes to beleeue to trust that God who is the father of mercies wil not be angry for euer at the sore afflicted neither yet that hee wil punishe without mercy suche as cal for his helpe and comforte as also that GOD who hath alwaye declared him selfe enemie to pride wil not suffer the proude and obstinate cōtemners of his poore Saintes long to blaspheme his lenitie gentlenes but that he wil powre foorth his plagues vppon them according to his threatninges and so are our troubles and the tyrannie of our enemies in that behalfe fundaments wherupon our pray●rs may stande as here appeareth Dauid describeth his dolour and the continuance therof in these wordes I am consumed away with sicknesse al my bones are vexed my soule is in horrible feare But how long lord wilt thou thus intreat me I am weeried for sobbing I water my bed with my teares Let vs imagine that Dauid thus speaketh O Lord maiest thou who euer hast taken care for me from my mothers wombe nowe forget mee the woorke manship of thine owne hands Maiest thou that hast declared thy selfe so merciful vnto me in al my tribulatiōs nowe in the ende take thy mercies cleane from me Hast thou no pitie O Lord● Doest thou not beholde that I am pined and consumed by this greeuous torment wherein is not onely my tender flesh but also my verie bones the strōgest parte of my bodie so vexed that neither is there beautie nor strength left vnto mee If thy anguishes occupied the bodie onely yet were the paine almost intollerable but O Lord so horriblie is my soule tormented that albeit it be immortal yet it so quaketh and trēbleth as verie death should deuour it And thus doe I sustaine most grieuous tormentes both in bodie soule of so long continuance that it appeareth vnto me thou hast forgotten to be merciful O Lorde howe long wilt thou intreate me in this maner Hast thou forgotten thy louing mercies Or hast thou lost thy fatherly pitie I haue no lōger strength to cry yea and for sobbes and grones I am so weery that my breath faileth me the teares of mine eyes ● herewith nightly I haue wette my bed haue borne witnesse of my vnfained dolour but nowe my eyes are waxen dimme and my whole strength is dried vp In al these lamentable complaintes Dauid speaketh vnto God as he would speake vnto a man that were ignorant what an other man suffered whereof it may bee vnderstood howe the most prudent and the most spiritual man iudgeth of God in the time of troble assuredly he thoght that God taketh no care for him and therfore doeth hee as it were accuse God of vnmindfulnesse that he loketh not vpon him with the eyes of his accustomed mercie as clearely by these worodes may be espied And yet are Dauids troubles the first ground cause why he maketh his praiers claimeth to be heard not that troubles as before is noted are sufficient by them selues for Gods deliueraunce but in recounting his dolour Dauid hath a secret accesse to Gods mercie which chalengeth clameth of dutie to appertein to al his who in the time of trouble cal for his support help aide And it is the same ground that Iob taketh where he saith is it profitable vnto thee that thou violently oppresse me wilt thou despise the worke of thine own hands thou hast formed made me altogether and wilt thou now deuour me Remēber I beseech thee that thou hast fashioned me as a moulde and that thou shalt bring me to dust thou hast couered me with skin flesh with sinowes bones hast thou ioyned me with life gētlenes hast thou beautified me thy prudence hath kept my spirit Here may be espied vpō what groūd these two stood in this most grieuous paynes Their trouble mooued them to complain and to appeale to the great mercie of God which as they alledge euen so is it most sure he may deny to none that aske it for as the troubles of his creatures is none aduantage vnto God so to denie mercie when it is asked were to deny himself herein dearely beloued I hartily wish you to reioyce For I can be witnesse howe constantly yee haue called for grace in your anguishes and your owne conscience must testifie that oftētimes ye haue found release and comfort in suche measure that you haue bin bold to triumph against your aduersaries in Christ Iesus our sauior Be nothing afraid albeit presently ye feele not your accustomed consolation that shal hurt you no more then the trobles of Dauid Iob did hurt thē who in the time that they spake these former words found no more consolation then you do now in the most extremitie of your troble Neither yet did they hastily obtain cōfort for Dauid saith O Lord howe long wilt thou so cruelly punish me And yet we know most assuredly that they were heard that they obtained their own harts desire as no dout euery man shal that in time of troble be it spiritual or corporal appeareth only to Gods mercie The second ground and foundation wherupon the prayers of Dauid doe stande is the infinite goodnesse of God for thus hee saieth Saue me O God for thy goodnesse Dauid before had asked mercie and declared his complaintes but now searching reasoning with him selfe secretly in his conscience after this maner Why should God shewe mercie vnto him that so hainously had offended and that iustly was tormented by Gods hande for his transgression sin No other grounde that is alwayes sure permanent findeth he except Gods infinite goodnesse which he espieth to bee onely the staie which neither tempest of windes neither floodes of water are able to ouerthrow nor vndermind And oh how pearcing are the eyes of Faith that in so deepe a dungeon of desperation can yet espie in the midst of those troublesome darknesse goodnes to remaine in God yea and such goodnesse as is sufficient and able to ouercome deuour and swalow vp al the iniquities of his elect so that none of them are able to gainstande or hinder Gods infinite goodnesse to shewe his mercie to his troubled childrē Hereby are we taught beloued mother in the extremitie of our trobles to run to Gods only goodnesse there to seeke comfort by Iesus Christ and no where els I feare nothing the blasphemous voices of such nor their raging against God and against his onely eternal veritie that are not ashamed to affirme that this kinde of doctrine maketh men negligent to doe good workes against whom no otherwise wil I contend then doth the Apostle saying their damnation is iust For my purpose and minde is to edifie those whō God hath called from darknesse to light whose eyes it hath pleased his mercie so to open that euidētly they feele the fl●sh to rebel

A ¶ Fort for the afflicted Wherin are ministred many notable excellent remedies against the stormes of tribulation Written chiefly for the comforte of Christes little flocke which is the smal number of the Faithfull by Iohn Knoxe Iohn 16. 33 In the vvorlde yee shall haue affliction but be of good comfort I haue ouercome the vvorld Imprinted at London at the three Cranes in the Vintree by Thomas Dawson 1580. To the Religious Reader WHo art thou O Christian that beeing sicke in soule and desirest to be sound Sorowfull in spirit crauest comfort vnquiet in minde seekest to be at rest wounded in conscience and wouldest be in safetie tormented in thought and longest for reliefe Who art thou I say that hauing offēded thy God and art therfore punished tried with tribulation and criest out to bee refreshed visited with affliction and faine wouldest be deliuered Get thee to Gods woorde and there learne thy lesson heare his holy Gospell preached and thereby receiue instruction peruse and ponder examine and consider meditate and exercise thy selfe in the good bookes of Gods faithful seruants and they shall teach thee wisedome And among all bookes tending to this 〈…〉 Christian● to bee imbraced and followed this notable exposition of that zealous man of God Maister Iohn Knoxe vppon the sixt Psalme contayning sundry comfortable and excellent doctrines in number many in matter weightie vnder the person of that Princely Prophet Dauid and after his example and patterne too bee applied vnto all suche as are touched eyther in minde or bodie with any kind of crosse or calamitie to direct them to the path of patience and to shew them by a president vnto whom they must run for refuge in the time of their visitation if they desire eyther partly too haue theyr miseries mitigated or themselues wholly from troubles to be deliuered The benefite of this Booke belongeth to euery particular member of Christes Mysticall bodie and they onelie haue the grace to vse this and the like at conuenient seasons Moreouer the manifolde comfortes of this woorthy Authors most fruitefull Epistle written for the consolation of Christes afflicted flocke are of no lesse force and vertue in cases of calamitie then his other treatise the one commodious the other necessary both beneficiall Thine to doe thee good Abraham Flemming To his beloued Mother I. K. sendeth greeting in the Lorde THE desire that I haue to heare of your continuāce which Christ Iesus in the day of this his battell which shortly shall end to the confusion of his proud enimies neither by tong neither yet by penne can I expresse beloued Mother Assuredly it is such that it vanquisheth and ouercommeth all remembrance solicitude which the fleshe vseth to take for feeding and defence of herselfe For in euery realme and nation God wil stirre vp some one or other to minister those thinges that appertaine to this wretched life and if men wil ceasse to doe their office yet will hee sende his rauens so that in euery place percha●ce I may finde some fethers to my body But alas where I shal finde children to be begotten vnto God by the worde of life that can I not presently consider And therfore the spiritual life of such as somtime boldly professed Christ god knoweth is to my hearte more deare then all the glory riches and honour in the earth And the falling backe of such men as I heare dayly to turne backe to that idol againe is to mee more dolorous then I trust the corporal death shalbe when euer it shal come at God his appointment Some wil aske then why did I flie assuredly I cannot tel But of one thing I am sure that the feare of death was not the chiefest cause of my flying I trust that one cause hath beene to let mee see with my corporall eies that al had not a true heart vnto Christ that in the day of rest and peace bare a faire face But my flying is no matter by God his grace I may come to battel before al the conflict be ended And haste the time O Lord at thy good pleasure that once againe my tongue may praise thy holy name before the congregation if it were but euen in the very hour● of death I haue writtē a large treatise touching the plagues that assuredly shall apprehende obstinate Idolaters and those also that dissembling with them deny Christ in obeying to idolatrie which I woulde you should reade diligently If it come not to you from the South I shal prouide that it shal come to you by some other meanes Touching your continual trouble giuen vnto you by God for better purpose then wee can presently espie I haue begunne vnto you the exposition of the sixth Psalme And as God shal graunt vnto me opportunitie and health of body which now is very weake I purpose to absolue the same The Argument IT appeareth that Dauid after his offēce fel into some great dangerous sicknes in the which he was sore tormented not so much by corporal infirmities as by susteining drinking some large portion of the cup of God his wrath and albeit that he was deliuered as then from the corporal death yet it appeareth that long after yea and I verily beleeue that all his life he had some sense and remembrance of the horrible feare which before he suffered in the time of his sicknes And therfore the holy Ghost speaking in him sheweth vnto vs what be the complaintes of God his elect vnder such crosse howe diuersly they are tormented how that they appeare to haue no sure holde of GOD but to be abiect from him and yet what are the signes that they are Gods elect And so doeth the holy Ghost to teach vs to seeke helpe of God euen when hee is punishing and appeareth to bee angrie with vs. The sixth Psalme 1 O Lorde rebuke mee not in thine anger nor chastice mee in thy hot displeasure DAuid sore troubled both in body and spirite lamentably praieth vnto God which that you may more surely vnderstande I will attempt to expres in moe woordes Dauid speaketh vnto God as hee would speake vnto a man in this manner O Lorde I feele what is the waight and strength of thy displeasure I haue experience howe intollerable is the heauinesse of thine hande which I most wretched man haue prouoked against my selfe by my horrible sinnes Thou whippest me and scourgest mee bitterly yea thou so vexest mee that vnlesse thou withdrawe thine hande and remit thy displeasure ther resteth nothing vnto mee but vtterly to bee confounded I beseeche thee O Lorde rage not neither bee commoued against mee aboue measure remit and take away thy heauie displeasure which by mine iniquitie I haue prouoked against my selfe This appeareth to haue beene the meaning of Dauid in his first woordes whereby he declareth him selfe to haue felt the gre●uous wrath of God before that hee burst foorth to these wordes In which first is to bee noted●

last grounde of Dauids praiers was the glory and and praise of Gods name to be shewed and vttered in his life as in these wordes hee declareth For there is no remembrance of the● in death who landeth thee in the pitte As Dauid woulde say O Lorde howe shal I pray and declare thy goodnesse when I am dead and gone downe in to the graue I is not thy ordinary course to haue thy myracles and wonderous works preached vnto men by those that are buried and gone downe into the pit those that are dead make no mention of thee in the earth And therefore O Lorde spare thy seruant that yee for a time I may shewe and witnesse thy wonderous woorkes vnto mankinde These most godly affections in Dauid did ingender in him a vehement horror and feare of death besides that which is natural and common to al men bicause he perfectly vnderstood that by death hee shoulde be letted any further to aduance the glory of God Of this same he complaineth most vehemently in the 88. Psalm where apparauntly hee taketh from the dead sense remembrance feeling and vnderstanding aledging that God worketh no miracles by the dead that the goodnes of God cannot be preached in the graue nor his faith by perdition and that his meruellous workes are not knowne in darkenesse By which speache we may not vnderstand that Dauid taketh all sense and feeling from the dead ●either yet that they which are dead in Christ are in such estate that by God they haue not consolation and life no Christ him selfe doth witnesse the contrary but Dauid so vehemently expresseth their estate and condition because that after death they are depriued from al ordinatie ministration in the Church of God None of those that are departed are appointed to bee preachers of Gods glory vnto mankinde But after death they ceasse any more ●o aduannce Gods holy name heere amongest the liuing on earth and so shall euen they in that behalfe be vnprofitable to the congregation as touching any thing that they can do either in body or soule after death And therefore most earnestly Dauid desired to liue in Israel for the further manifestation of Gods glory Heere is to bee obserued a short but yet a most necessary note which is this what the thinges bee which wee ought principally to seeke in this transitorie life Not those for the which the blinde world contendeth and striueth but God and his louing kindnes to ward mankind his amiable promises and true religion to be aduanced and preached vnto others our brethren that be ignorant For if we doe not we may rather bee counted beastes then men dead stocks not liuing creatures yea rather thinges that bee not at al then substance hauing either being or life Seeing that the heauens declare the glory of God the earth with the whole contentes thereof what euer they bee doe geue praise to his holy name the Sea floods and fountaines with the wonders conteined in the same do not ceasse to make manifest the wisedome the power and the prouidence of their creator what then shalbe saide of man that neither seeketh neither regardeth Gods glory Yea what shal bee iudged of those that not onely hinder Gods glory but also declare them selues enimies to such as woulde promote it I must speake my conscience with a sorowful heart they are not onely dead but they are also of the nature of him by whose malice and enuie death entred into the worlde that is of the Diuel But them I omit at this present because their accusation doeth not muche apperteine to this our matter whereof nowe I must make an ende somewhat contrary to my minde For so I am compelled by some present troubles as wel of body as of Spirite The fourth part of this Psalm I omit til more opportunitie for it doth not much appertaine to the spiritual crosse but it is as it were a Prophesie spoken against all such as reioyce at the troubles of Gods elect who assuredly shalbe confounded and sodenly brought to shame when the Lord shal heare the voices of the sore afflicted Now dearely beloued in our Sauiour Christe Iesus seeing that the spiritual crosse is proper to the children of God seeing that it is geuen to vs as a most effectual medicine aswel to remome diseases as to plant in our soules most notable vertues such as is humilitie mercy contempt of our selues and continual remembrance of our owne weakenesse and imperfection And seeing that you haue had most euident signes that this same medicine hath wrought in you a part of al the promises receiue it thankfully of your fathers hand what trouble soeuer it bring with it and albeit that the fleshe grudge yet let the spirite reioyce stedfastly looking for deliuerance assuredly yee shall obteine according to the goodwil promise of him who cannot deceiue to whom bee glory for euer and euer before his congregation Amen Now seeing it is vncertaine beloued mother if euer we shal meete in this corporal life which wordes I wil not that yee take in any displeasure for if God continue you in life me in health I shal attempt to speake with you face to face within lesse time thē is passed since the one of vs last saw the other And be ye assured beloued mother that neither shal it be the feare of death nor the rage of the Diuel that shal let me therfore I beseech you take not my wordes in that part as though I were not minded to visite you againe no I assure you that onely Gods hande shal withholde mee But because our life doeth vanish as the smoke before the blast of wind my conscience moueth me to write vnto you as though I should ●●ke from you my last good night in earth The summe whereof is this to exhort and admonish you euen as that yee wil haue par● with Christ Iesus to co●tine we in the doctrine to the ende which before the world ye ha●e professed For before God before Christ Iesus his so●ne and before his holy angelles neither shame I ●o confesse neither doubt I to affirme that the doctrine which you and others haue hard not only of my mouth but also faithfully taught by the mouthes of many others of whom some are ex●l●d some cruelly cast into prison and the rest commanded to silence is the onely worde of life and that al doctrine repugning to the same is diabolical erronius which assuredly shal bring death and perpetual condemnation to al those which shal therto condiscend and agree And therefore Mother be not moued with any winde but sticke to Christe in the day of this his battel also I admonish you too auoide that abhomination which oft yee haue heard by me affirmed to be damnable idolatrie God I take to record in my conscience that neither then neither now I spake nor doe speake for pleasure or hatred of any liuing creature in erth whatsoeuer that it be but as my coscience