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	rise_v	soul_n	5,336	5	5.5152	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08281	The mirror of honor wherein euerie professor of armes, from the generall, chieftaines and high commanders, to the priuate officer and inferiour souldier, may see the necessitie of the feare and seruice of God, and the vse of all diuine vertues, both in commanding and obeying, practising and proceeding in the most honorable affayres of warre. A treatise most necessarie ...	Norden, John, 1548-1625?	1597 (1597)	STC 18614; ESTC S113322	96,790	104

of good thinges increaseth his honor dayly he hath the true Philosophers stone which turneth all things be they neuer so crosse or contrary to naturall reason into the pure golde of a quiet vndefiled conscience by patience and hee hath within him a continuall feast and in the ende he shall possesse that most ioyfull Crowne of life eternall whensoeuer this mortall carkasse shall be turned to dust whereof it is It maketh him deare vnto God euen while he liueth on earth howsoeuer base he seeme in the world It will not suffer him to speake euill nor doe hurt to his fellow soldiers it transformeth a man into the likenesse of God in innocencie holinesse as if he were made of the same diuine nature Some may thinke yet that this Angelicall qualitie beseemeth not a soldier who indeede shoulde be couragious dismaid at nothing and ready to vndertake all matters of greatest daunger whereas the feare of God seemeth to make men ouercurious too scrupulous and too precise things deemed vnfit in a man of warre But this is a dangerous sclaunder against this inuanquishable vertue which indeed is so farre from the feare of bodily harmes in iust and lawful aduentures as it alwaies appeareth more forward then a meere humane carnall Roister that dependeth on nothing but his owne power feareth nothing more then his owne vaine valour to be seene foyled among men Wherefore did Ioshua that most triumphant Generall ouer the hoast of Israel exhort the people whom hee conducted to feare the Lord but because he sawe it was the way and meane to make them truely hardy and whereby they alwaies preuailed against their enemies whereof the people hauing had often experience they answered with one voice God forbid but we should serue the Lord our God that hath done so many thinges for vs since we came out of Aegypt This is the true resolution of al christian soldiers trusting in the liuing God in feare and reuerence which is to serue him in holinesse and righteousnesse And in doing this God will be with vs as hee was with Dauid and he will make our aduersaries afraid of vs as Saul was of Dauid which was not by reason Saul feared the person of Dauid but that God strooke a terror in Saul for that Dauid feared the Lord. All Israel was afraid of blasphemous Goliah because they feared not God as was commaunded but Dauid fearing God became their preuailing Cham●ion not by force but by faith fearing nothing but to offend the Lord not in a seruile feare as a coward of bodily woundes or to die as faint-hearted but to doe euill And this feare cōmeth of loue and is builded vpon reuerence to Gods maiestie and his worde The feare of Gods children is not to feare the faces of men the power policie or multitude of men nor the death of the body which they know shall rise againe and their soules shall neuer die this feare is a strong assurance of victorie not by force but by God on whome Dauid trusted when hee ●estified his faith saying I will not be afraid for tenne thousand of men that shall beset me round about And this agreeth with another place where it is said Tenne shall chace an hundred an hundred shall chace a thousand We see then the fortitude of christian Souldiers and from whence it is namely from the trust confidence in the liuing God which trust cleanseth the thoughtes from sin and the body from committing euill els is not that feare perfect which hath promise to preuaile and whereby the weake handes shall be able to breake a b●w of steele the vnapt handes shall learne to warre the vnskilfull fingers to fight What a guide is this for young soldiers that can both teach the skill and giue the courage it is more then all mortall captaines can doe But sith this high Director hath allowed and approoued inferiour meanes for his children by degrees to attaine to greater perfection in all necessary faculties for the preseruation of this life and watereth them to the faithfull with the dew of his blessing Let him that commeth into the field fearefull of the hissing inuisible bullet of the roaring Cannon of the glittering sword and of the other terrible instruments and engines of warre and of death be take him vnto the protection of that most Highest who shall make him more valiant giue him courage and magnanimitie resolutely to encounter euery vaunting onset of the enemie assuring himselfe that as a sparrow lighteth not on the ground without Gods prouidence so shall not one haire of his head fall much lesse his body perish without that diuine decree And therefore to put away and cast off all slauish fearefulnesse and be indued with that true magnanimitie which shall neuer be quailed but stand firme especially if the defects thereof be supplied by the preceptes of Religion and by the practise of other diuine vertues whereby it shall become so absolute as it will faint at no fortune It will make a man as confident and constant as Brutus who being ouercome by Augustus Caesar was perswaded by some of his followers to fly to saue himselfe I mus● fly indeede said he but with hands not with feete Meaning that he would not leaue that ignominie behind him as that his life should seeme vnto him more deare then his Countries libertie and therefore hee would fly to that which onely hope reserued as his chiefe safetie defence namely his sword whereunto euery true English hand is prest and ready to fly to preserue our Countries state against vsurping enemies That magnanimitie and courage which all men fearing God haue decreed to maintaine can yeeld no entertainement or place to that hatefull cowardly feare which is so much despised among naturall men that although it haue fortunate successe sometime it is of odious accompt And as all other vertues proceed of this Magnanimitie so from this base roote of cowardly feare spring most dangerous euilles as crueltie treason breach of promise impatience idlenes slouth couetousnesse enuie backebiting and all iniustice all these preuaile where the true feare of God is not And euery Christian else as well as martial men ought to be freed of them and the way to mortifie these vnsauorie and hurtfull weedes which choake vertuous proceedings is the application of some deadly corasiue to take the life from the roote that the branches may die also and beare no more fruite to the sclaunder of a soldier who must cutte off the maine stocke which is cowardice the most deadly enemie to militarie proceedings The coward is a stocke and a dead block in the shape of a man a retyring shadow that dazeleth the eyes and daunteth the courage of the valiant and prouoketh the forward either to stagger or to retyre A whole armie may be driuen to a stand by the fearefull behauiour of a

all these offensiue vnprofitable trifles whereby they are taught to grow from euill to worse and woulde imbrace the worde of trueth and saluation and such other diuine instructions as may make them the better and not the worse for the vse The newe and old Testaments are to be recommended vnto them and to be defended by them as the most absolute Iewell that a soldier can carrie with him to garnish his profession with or exercise himselfe in at all times not to keepe him onely from idlenes doing nothing but to teach him howe to forsake sinne and to follow vertue and religious exercises to quench and mortifie sinne which is fostered by vanitie and idlenes and to practise goodnes more and more Soldiers ought to be of Pythagoras minde that laborious and painefull thinges will sooner bring a man to vertue then those that are nice and delicate Thinges pleasing to the carnal mind may be tearmed the fruits of idlenes as are concupiscence luxuriousnes drunkennes swearing flatterie vainglorie and such like vanities which though they haunt many otherwise well qualified and be deemed of small importaunce blemish the reputation of a soldier so much among men as their best vertues become stained with their filth and is long ere best endeuours can win againe what they haue lost by such wickednes But they so farre encounter the feare of God and diuine duetie thereby that in steede of blessinges which are promised to the obedient they must looke to be rewarded with sinners And therefore it were good that all men as they are acquainted with these plausible things and the sweetenes of them were acquainted also with the issue and ende of voluptuous desires Pleasure is but a hooke whereby men are intangled and snared to destruction and yet such is the strength thereof that it preuaileth sometime against deepe wisdome but the effectes it worketh should rather become abhorred of the wise then the wise to become abhorred for them For in deceiuing them it leaueth only behind it cause to repent and maketh them blush to bethinke them of it Wheresoeuer it goeth it carrieth with it sorrow and griefe and these are the best giftes she bestoweth on them that loue her best But if it were a true griefe working repentance not to be repented of it were a heauenly gift for it would so detest the occasion as hee that repented would neuer returne nor consent to her allurementes a second time nor be snared againe with her enchaunted baites which as they are many so must our wisdome prouide cautions to hinder euery prone desire in our selues And because carnall wisedom or strength is not onely not apt to resist but to yeeld to euery encounter wee must fly vnto the towre of refuge to the mercie of God for power to stand against such a mortall illusion It is vnfitte that euill thinges should be once named amongst vs yet to the end to preuent more euill we may in feare and trembling discourse of her fruites a farre off as warie children doe of the heate of the fire the better to escape the perill Pleasure concupiscence voluptuousnes are of such semblance in nature to all purposes of euill as there needeth no curious distinction of euery particular Although we may say that pleasure is the generall tree that beareth all the fruites that delight the sences concupis●ence is that euill inclination that is in man by nature continued to all posterities from Adam whereby man is drawne vnto sinne And therefore saith Iames Euery man is drawne vnto sinne by his owne concupiscence Wee lodge then a dangerous guest in our owne bosomes which coueteth to destroy vs bodie and soule It is an enemie more to be feared then any outward professed enemy that hath vowed our death who preuaileth not nor seeketh but to conquer our bodies but this secret enemie which euery man carrieth about him euen while it flattereth most seeketh the confusion of our outward and inwarde man Therefore hath a souldier great cause to looke about hauing enemies before him and behind him within him and without him least while he strugleth with him that can but kill the bodie he suffer himselfe to bee ouercome in bodie and soule And as he armeth himselfe very carefully against the pike the bullet and the sword of his seene aduersarie hee must take heed he leaue not himself open to his interior enemie He knoweth how to arme himselfe without and Paul telleth him how to arme him within Walke in the spirit saith he and ye shall not fulfill the lusts of the flesh ye shall not satisfie your corrupt affectiōs which lust against the spirit the inward and regenerate man The spirit lusteth against the flesh and the flesh against the spirit and these are contrarie one to the other And if wee bee guided by the spirit of adoption that which we doe shall be agreeable to God although it bee not in vs by reason of our inherent corruption perfect Peter also teacheth how we should arme our selues against this inward enemie willing vs to abstaine from fleshly lusts which fight against the soule We haue then a fighting enemie within as wee haue fighting aduersaries without vs. Happie is that souldier that becomes a conquerour of his concupiscence delight and pleasure which assaile his owne soule And if he foyle tenne thousand abroad and suffer sinne to preuaile against him at home he is conquered But if he ouercome his neerest enemie though he bee foyled of him that is farre off he is yet a conquerour And to testifie that he preuaileth ouer himselfe he must deny to yeeld consent to any euill motion of the flesh And while he is in this warfare to walke honestly not in gluttonie and drunkennes not in chambering and wantonnes nor in strife and enuying but to put on the Lord Iesus that is be conformed in al righteousnes and sanctitie not being carefull for the flesh to fulfill the lusts of it And as Paul exhorteth Mortifie your members which are on the earth fornication vncleannes inordinate affections euill concupiscence and couetousnes which is Idolatrie for which things sake the wrath of God commeth vpon the children of disobedience What needeth many words in a matter so plainly set downe by the penne of the spirit of God to the end that wee should extinguish the strength of our corruptions which warreth against all vertue and godly counsell yea against the spirit of God himselfe Hauing so plaine demonstration of Gods wrath against sinne where is the cloake for a souldiers loose life for a man of armes to bee carnally minded Where is the defence for swearing blasphemie whoredome enuie murder drunkennes and all voluptuousnes Whether is it not honorable for him to become a reformed man to liue in the spirit by faith and true obedience and not in the flesh to fulfill filthie lust sith the reward of the