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	sin_n	spiritual_a	6,216	5	6.8219	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11144	Gods blessing in blasting, and his mercy in mildew Tvvo sermons sutable to these times of dearth: by Iames Rowlandson B. in D. and pastor at East-Tysted in Hampshire.	Rowlandson, James, 1576 or 7-1639.	1623 (1623)	STC 21415; ESTC S116262	34,190	80

spirituall matters as in corporall things We are all Gods patients and he our great Physitian Now the body of our sins which the Apostle calleth a body of death is growne so full so foule Rom. 7.24 that without purging there can bee no hope of the life of grace It therefore it shall please him either to take away his corne or the vertue of it and to send leanenesse into our soules as Dauid phraseth the worst of famines Psalm 106.15 when men eat and are not satisfied he doth it in wisdome to procure cleanenesse of soule For certaine if our ouergrowne sinnes did not require a slender diet we should not need to feare a dearth Reu. 6. that Blacke horse as the Scripture calls it after which two vsually followeth the pale horse whose rider is death But now that I am about for this time to conclude my labour and that I would not that it should set in so blacke a cloud as is a threatning heare I pray you the wholesome words of instruction Let vs cease to doe euill and learne to doe well and he will nourish vs for hee hath promised to feed such euen in the time of dearth Surely if we will heare and obey Esay 1. we shall eat the good things of the land our store shall be plenteous and our portion fat Ioel. 2.25 he will render vnto vs the yeares which the Grashopper hath eaten I meane he will turne Blasting into a blessing Mildew and Haile into a gracious raine vpon his inheritance and the fields shall stand so thicke with corne that they shall laugh and sing But in the meane time let vs more desire that precious food of our soules the word of God which endureth for euer than the things of this life which must certainly perish And thus far touching first the Author secondly the Act thirdly the Obiect of this correction in these words I smote you The remnant you must expect at another time Till then and euer the Lord giue a blessing to that which hath beene said THE SECOND SERMON HAGGAI 2.17 I smote you with Blasting and with Mildew and with Haile in all the labours of your hands Yet ye turned not to me saith the Lord. MY Text heere parted it selfe into two streames like that riuer Himera in Sicilie as it is reported the one somewhat salt rather well seasoned which I called Gods mercifull correction of this people I smote you with Blasting and Mildew and Haile in all the labours of your hands the other fresh and vnsauory hauing no salt teares of true repentance in it Yet yee turned not vnto me saith the Lord. In the former I noted first the Author I secondly the Act smote thirdly the Obiect You points already handled with their seuerall obseruations fourthly the rods or instruments with which hee smote them Blasting Mildew Haile fiftly the manner of this correction or the things wherein hee smote them In all the labours of your hands which two last particulars the remanents of the first part must now be set before you and after that I shall present you with the second generall and all at this time as God shall giue abilitie 4. The rods With Blasting and with Mildew and with Haile These are the rods wherewith the Lord smote them which though they seeme to be bound vp in one bundle and to make but one clause in my text are yet seuerall corrections and distinguishable in themselues The last of them which is Haile none but knowes both that it is a different thing from the other two and how it hurteth the fruits of the earth sometimes in the bud sometimes in the blossome sometimes interrupting their growth sometimes dashing both them and our hopes when they are come to their ripenes maturity But for the two former neither is their difference so plaine nor their operation in annoying the profits of the ground so apparant to sense till they haue done the hurt And yet if we marke it well the Scripture doth distinguish them both heere and wheresoeuer else they are mentioned though generally it bring them in thus yoaked together Deut. 28.22 1 Kings 8.37 Blasting and Mildew for first if the originall here bee consulted the words run thus With Blasting Amos 4.9 Hag. 2.17 and with Mildew and with Haile not thus with Blasting or Mildew Secondly the Scripture neuer speakes of these two but it doth expresse them by words that cannot bee confounded tearmes I meane so different in signification that they cannot be wrought to note the same thing for that which we call Blasting the Hebrew nameth Shidaphon which some translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a corruption of or by the winde the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combustion or adustion others vredinem others ventum vrentem a burning winde others ventum orientalem a scorching East winde And that which we call Mildew the Hebrew termeth Ierakon which comes of the root Iarak that signifies to spit as if Mildew were Saliua siderum saith one an excrementitious humor which the starres spit downe vpon the fruits of the earth and which makes them to become abortiue as Plinie speaketh And therefore though he seeme to confound these two Blasting Mildew yet the Maker of Nature God himselfe who knew more than Plinie a searcher of it hath in his neuer-deceiuing word as it seemes to mee put a plaine difference betweene these two Which Vatablus obseruing sets this note vpon my text Haec sunt duo vitia segetum quorum vnum nimia siccitate aestu prouenit alterum nimia humiditate These are two calamities incident to corne whereof the one proceedeth of too much drought the other of too much moisture And here I doe not finde any Expositor to speake so fully of this point as my text seemes to require and I could wish and therefore might I but a little with your patience speake as a Philosopher in differencing these two I meane as a Philosopher no waies repugning the sacred truth of Diuinitie I should thinke Blasting to be referred to an hurtfull winde and Mildew to an vnkindly moisture And first for Blasting the very word implies a winde and winde of it selfe is by nature hot and dry as is the exhalation which is the matter of it But as the sonne of Syrach speakes of spirits Ecclus 39.28 may I say There bee windes which are created for vengeance so there are hurtfull windes as there are hurtfull spirits and blasting I take to be the effect of such This once Philosophie and our owne experience teacheth that winde is of a piercing nature by reason of the subtlenesse of it which openeth and entereth the pores or secret passages in all bodies penetrable So that whether it be ioyned with frost it lets in the cold into tender blossomes of trees and into other fruits of the earth in their Milke or infancie and so kils them in the Wombe as it were and

pouertie in their first foundations for there is no nobilitie whose base on which it stood was not sometimes basenesse and which God cannot againe resolue into its former principles of meannesse and obscuritie Againe the memorie of former troubles keepes the minde watchfull and makes a man more warie for what hath beene may be againe and there is nothing new vnder the Sunne Eccles 1.9 He that hath once surfetted by feeding on some dish doth vsually for euer after loath it but if he will to it againe in his sicknesse let him blame himselfe Improbè Neptunum accusat qui iterum naufragium facit He that will needs to the sea hauing once made shipwracke if he fall foule the second time may thanke himselfe If then by thy former enormities thou hast sometimes gotten a weaknesse to thy body or a wound to thy conscience a blot to thy name or a disparagement to thy calling if for thine iniquities thou hast beene corrected in thy goods or friends in thine oliue or her branches thy wife or children or howsoeuer else forget not these former crosses the remembrances whereof may be soueraigne preseruatiues against future sinnes Thirdly as conquests in former battels adde hope and confirmation to valour in succeeding wars so the memorie of former difficulties which by grace we haue once ouercome giues strength to faith and hope to patience and comfort by them both when wee shall bee brought to combat with new assaults So the Lion and the Beare which Dauid could remember he had slaine 1 Sam. 17.35 36. encouraged him to grapple with the Giant Fourthly to be much and frequent in this meditation sets a greater price vpon Gods blessings while we haue them the worth whereof wee better vnderstand by calling to minde our former wants of them And therefore Moses more seriously to affect the people with a true sense of their libertie and deliuerance so often puts them in minde of the Egyptian bondage Fiftly it teacheth compassion towards others in the like afflictions If there bee ought I say not of grace but of good nature in vs we cannot but commiserate others in their troubles when we call to memorie our owne Thus to moue the Israelites to tender heartednesse towards strangers and seruants that man of God tels them againe Deut. 16.12 that they were seruants in the land of Egypt And should not this argument preuaile with Christian masters as much if not more than with Iewes seeing Christ of Satans vassals hath made them free denisons aboue Briefly it stirres vp the heart to continuall thankfulnesse when together with the remembrance of our former troubles wee cannot but be mindfull of Gods mercies that either ceased or eased or so seasoned those troubles that with patience we bore them and that the nets being broken our soules at length escaped and were set free The Church stories report that the woman cured by our Sauiour of her issue of bloud Luke 8.44 onely by touching the hemme of his garment returning to her house at Philippi caused two Statues to bee set before her doores one resembling her selfe an humble suppliant on her knees with her hands lifted vp another resembling our Sauiour stretching forth his hands vnto her at the feet of which picture couered as it were with a robe there did grow vp so high as the hemme of it an herbe called Panace which that age as Plinie also more than two hundred yeeres before Eusebius seemed to haue held soueraigne against all diseases These trophees which shee had set vp in the honour of Christ were to be seene saith the same Eusebius in his time that is at least three hundred yeeres after Christ Well to what purpose serues this historie Thus All are not able with this woman to erect before our houses in the honour of our great Physitian such monuments as may remember vs of his mercy so often as wee goe in or out by our doores but all may and should daily set vp before the eyes of their minde a two-fold Memento one of their former calamities which they haue felt by suffering another of Gods fauours which they haue proued by his deliuering Which would we doe hence would grow a wonderfull measure of thankfulnesse a grace most acceptable to God for former blessings and of a catholike medicinall vertue against all times of future euils for not Crucifixes worne in our bosomes or about vs but former crosses together with Gods ancient mercies borne in faithfull memorie are powerfull amulets to saue vs from the euill of ensuing dangers If then the Lord hath smitten vs know it is our dutie with Ephraim to smite our selues vpon the thigh and to remember the corrections of old Ier. 31.19 Could the Iron be pliable and fashionable to the minde of the Smith after a few strokes nor could he but willingly spare his armes nor should it need more often heating or beating afterwards Would our stifnesse relent with the first crosse and be conformable to God that frames vs to his will we should saue God a labour and our selues a second trouble I smote you saith he remember it that I may smite you no more And thus farre touching the Author and the Act of this correction now see the Obiect You. I smote you not their persons as I said before but their fields and vineyards or in these their corne and grapes and the like Yet in that hee blest not these it was as if he had blasted them For though such things be not our life yet they are our liuelihood though not the flame yet the oyle that feeds it And therefore to affect them more feelingly with these afflictions hee tels them that whiles but these things were strucken themselues were smitten I smote you Take out this lesson then We should be sensible of the calamities that befall the creatures for we are crossed if they be cursed for our sakes If the Lord at this time partly by Blasting and Mildew partly by vnseasonable weather haue weakened our staffe of bread weakned I say for blessed be his mercy that he hath not yet altogether broken it Iudge we our selues Hab. 3.8 to bee deseruedly smitten For Behold we haue sinned 2 Sam. 24. we haue done wickedly but the corne and other fruits of the earth what haue they done Nay the profane gluttonie of the times that men feede themselues without feare The loathsome drunkennesse of the times that men drinke by measures and yet without measure The wantonnesse of the times that men like fed horses neigh after vnlawfull lusts are sinnes that haue made the whole body of our nation foule and very filthy No maruell then if to purge such foulenesse such filthinesse God doe euen now threaten vs with a famine and cleanenesse of teeth The father of Physitians tells vs that a foule body the more it is nourished the more it is perished and that a plethorique body would require a present euacuation And is it not in