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
A73288	VVaters of Marah, and Meribah: or, the source of bitternes, and strife, sweetned and allayed by way of aduice, refutation, censure, against the pseudo-zelots of our age: by Humphrey Sydenham, master of arts, late fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1630 (1630)	STC 23574; ESTC S125548	26,958	48

and admonish Isid lib. 3. de summe bone cap. 2. when he should Beseech Qui veracitèr fraternam vule corripere infirmitatem talemse praestare fraternae studeat vtilitati vt quem corripere cupit humili corde admoneat saith Isidore Sweet and mild perswasions and the admonitions of an humble heart worke deeper in the affections of men then all the batteries of virulence and Inuection Oyle you know will sinke into a solid and stiffe matter when a dry and harder substance lyes without and can neither pierce nor sosten it That which cannot be compa'st by the smoother insinuations of Aduice and Reason shall neuer be done by force or if it bee 't is not without a tang of basenesse There is Some-thing that is seruile in Rigour and Constraint Char. lib. 3. and takes off from the Prerogatiue and freedome of humane will The Stoick tells vs Facilius ducitur quàm trahitur Seneca there is a kinde of generousnesse in the minde of man and is more easily led then drawne impulsion is the childe of Tyranny and holds neither with the lawes of Nature nor of Grace Deus non necessitat sed facilitat God doth not necessitate or if necessitate not compell man to particular actions but supples and faciles him to his Commands And doubtlesse hee that would captiuate the affections of his hearers and smooth and make passable what he labours to persawde in the hearts of others must so modifie and temper his discourse that it proue not bitter or distastfull like a skilfull Apothecary who to make his Confections more palatesome and yet more operatiue qualifies the malignity of Symples by preparing them makes poyson not only medicinable but delightfull and so both cures and pleases I write not these things saith Saint Paul to his Corinthians to shame you 1. Cor. 4.14 but as my beloned sonnes I warne you He will not shame them and at roughest He will but warne them that as Sonnes too as beloued Sonnes And if this will not suffice he will beseech them also 1. Cor. 4.16 I beseech you bee followers of me as I am of Christ in the 16. verse of the same chapter Calmer admonitions are for the most part seasonable when reproofes ouer-rough and blustring not onely not conforme the hearer but exasperate him and therefore what our Apostle aduis'd the natural parents I may without preiudice the spirituall Parentes ne prouocetis ad iracundiam filios vestros ne despondeant animum Parents prouoke not your children to anger lest they be discouraged Coloss 3. For certainely words are the image of the soule and if they flow from a gentle and meeke minde they produce the like effects Gentlenes and Meekenes But from a swelling and tempestuous spirit they recoyle as a peece that 's ouer charg'd and start backe as a broken Bowe They prouoke nay they discourage and find no better entertainement then the stroakes of a hammer vpon an anuile which the more violently they are laid on the more violently it rebounds and therefore Saint Patol is so farre from obiurgation Philem. 7.8 or menacing that he will not so much as enioyne his Philemon but labours with an Obsecro when he might haue vs'd a Mando Though I might be much bold in Christ to enioyne thee yet for loues sake Iorather beseceh thee Phil. 7.8 So that where Loue is there is still an Obsecro where it is not there is commonly a Damno Hence 't is that the Pulpit is so often the Mount of Terror and of Vengeance the Throne of personall eiaculations the Altar where some belch nothing but fire and brimstone vomit the Ite maledicti too vncharitably and which is worst too particularly who scare and terrifie when they should entreat and in stead of Beseeching fall to Reuiling Rom. 12.11 who vnder a pretence of feruency of the Spirit and seruing the Lord sincerely ransacke Gods dreadfull Artillery and call out all his Instruments of Iustice to assist them his furbisht sword and glittering speare his bowe of steele and sharpe-set arrowes his horse with warre-like trappings neighing for the battell his smoaking iealousie and deuouring pestilence his flaming metecrs and horrid earth-quakes his storme his whirle-wind and his tempest flouds and billowes and boylings of the deepe his cuppe of displeasure and vials of indignation his dregs of fury and besome of destruction his haile stones and his lightnings his coales of Iuniper and hot thunderbolts Thus in fearefull harnesse hauing muster'd vp all Gods Iudgements in a full volly they at once discharge them against the pretended corruptions of particular men whom their vivulence labours rather to traduce then their Deuotions to reforme And this is but a spirituall distraction a deuout phrenzy a holy madnesse through which like the Lunaticke in the Gospell they fall sometimes into the water Marke 9.22 sometimes into the fire Nothing will satisfie them but flouds and flames flouds to o'er-whelme the sinner or flames to martyr him But Quis furor ô ciues quae tanta dementia Publicke reproofes when they are cloath'd with Terror not onely disparage but dis-hearten They breake the bruizedreede Esay 42.3 and quench the smoaking flaxe run many on the shelues of despaire where they make an vnhappy shipwracke of their faith and not of their faith onely but of their body also exposing it to poyson or the knife to strangling or to the floud to the wilfull precipitation of some Towre or Cliffe or the vnnaturall butchery of their owne hands and so tormenting the body for the soule by a temporall death at length they feele the torments both of soule and body by an eternall death Thus if Incisions bee made too deepe in the vlcers of the Soule and the spirituall wound search'd too roughly it more relishes of cruelty then of Loue and he that doth it rather preaches his owne sinne then endeuours to cure anothers Qui delinquentē superbo vel odioso animo corrigit non omendat sed percutit Jsid lib. 3. de summo Bone cap. 51. Rebukes which taste of enuie or superciliousnesse do not reforme but wound and in stead of lenitying and making more tractable indifferent dispositions they stubborne them knowing that reproofes too tartly season'd are the seruices of Spleene and not of Zeale 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeale from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seething and boyling of a pot Now a pot you know not temperatly fir'd boyles ouer and certainely if Moderation sometimes blow not the Cole but wee make virulence the bellowes of our zeale it not onely seeths and rises to passion and distemper but boyles ouer to Enuy and Vncharitablenesse And therefore our Apostle deuiding the properties of true Charity from a false zeale makes this one Symptome of that great vertue Charitas non aemulatur Eslius in 1. Cor. cap. 13.3 Cyplib de zelo Liuore 1 Cor. 13.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall non

VVATERS OF MARAH AND MERIBAH OR THE SOVRCE OF BITTERNES AND STRIFE SWEETNED AND ALLAYED By way of Aduice Refutation Censure Against The Pseudo-zelots of our Age By HVMPHREY SYDENHAM Master of Arts late Fellow of Wadham Colledge in OXFORD Disposui nasum secare faetentem timeat qui criminosus est quid ad te qui te intelligis innocentem De te dictum puta in quodcunque vitium stili mei mucro contorquetur HIERON ad MARCELLINVM LONDON Printed by Elizabeth Allde for Nathaniel Butter An. Dom. 1630. TO THE FRIENDS INDEEDE both of my Name and Fortunes Sir Ralph Sydenham and Edward Sydenham Esquire Seruants to his Sacred Maiestie My dearely honour'd WHilst I labour to ioyne you so closely in my respects let me not sunder you in your owne like two greatmen who the neerer they are in place the farther off in Correspondence I presume 't is no Solecisme to linke you together in one Dedication whom Nature hath twisted so fast in one Blood and Education in one vertue and Familiarity a knot I hope indissoluble in one heart It is not my lowest glory that I can boldly and in a breath speake Kinsman and Friend and Patron and these three in two and these two but one A rare harmony where Affections are so strung that touch them how and where and when you please they are still vnisons I haue hitherto found them so in all my wayes both of Aduancement and Repute and these set me vp in a double gratulation and applause in my Hosanna's for you to my God and then in my Reports to men This is my All of requitall yet and yours I beleeue of expectation which lookes no farther then an ingenuous acknowledgement of your Fauours such as the procliuity of your owne worth hath suggested not any industrious proseqution of mine which could haue beene contented to haue worne an obscurer Title but that it must now vaunt in a Rich one That of Your Seruant Kinsman HVM SYDENHAM VVATERS OF MARAH AND MERIBAH TEXT Rom. 12.1 I Beseech you Brethren by the mercies of God to offer vp your Bodies a liuing Sacrifice holy acceptable to God which is your reasonable seruice THe Text hath a double fore-head one lookes towards the Letter the other the Allegory that of the Letter glances on the Legall Sacrifice by the Iewe that of the Allegory on the Spirituall by the Christian the one was a carnall oblation of the Body onely the other a Misticall of the Affections That spake in the rough Dialect of the Law Horror Blood and Death This in the sweet language of the Gospell Brethren and Beseeching and Mercies of God Here then is no Hecatombe or slaughter of the Beast no Bullocke or Ram or Goate slaine for immolation as of old but the Sacrifice required here must be Liuing 't is a Body must be offer'd and not a Carcasse here 's no death but of in bred corruptions no slaughter but of carnall lusts and concupiscences Affections must be mortified and not the Body that subdued onely and chastis'd not flaine and yet still a Sacrifice a Liuing Sacrifice a Sacrifice so liuing that 't is both Holy and Acceptable to God and so acceptable to him that he accounts it not onely a Sacrifice but a Reasonable Seruice The words then as they lye in their masse and bulke are a Patheticall perswasion incitement to the mortification of the old man prest on by an Apostolicall power Iurisdiction that of the great Doctor of the Gentiles Paul Where you may obserue first his manner of perswading I Beseech Secondly the Parties to be perswaded Iewe and Gentile vnder an affectionate and charitable compellation Brethren Thirdly the Argument or motiue by which he doth perswade By the Mercies of God Fourthly the Substance or Matter of that which he labours to perswade To offer vp your Bodies a Sacrifice to God Fifthly the Modus or manner of it that 's various exprest by a threefold Epithete Liuing Holy Accepble Lastly the Antithesis in the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasonable Seruice These are the Parts offer'd to my difcourse which vpon the first perusall and Suruey I thought particularly to haue insisted on But finding that I had grasp'd more Materials then I could sow and scatter in the Circuit of an houre I was inforc'd to bound my Meditations for the present with the two former leauing the remainder till a second opportunity should inuite me hither And at this time onely I beseech you Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall not Obsecro Pars prima as the vulgar reades but Exhortor Beseeching is too Calme and Gentle and therefore rather I Exhort * Obsecro nonsatis aptè Annot. Beza in cap. 12. Rom. v. 1. saith Beza But Exhortor vs'd onely in this place elsewhere Precamur that from the same Idiom by the same Translator And indeed Fairely and Plausibly to exhort is in a manner to beseech * Hortamur etiam sponte facientes quod decet Bez. ibid. For not onely the Refractary but the facile spontaneous the voluntier in goodnesse we Exhort and Beseech in the same Word And if Multitude or Number doe not too much alter the nature and signification of things or Language we shall make Beza's Exhortor and Ierome's Obsecro all one by the same Pen and Dialect For in this place to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular which is render'd by Exhortor to the Thessalonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall is translated Precamur by the same Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren 1 Thes Vide Bez. ibid. ot in cap. 12. Rom. v. 2. 5.14 So that 't is probable the Greecke word fignifies Both but here more openly to Beseech then to Exhort For Obsecro comes neerer to Misericordia in the Text then Exhortor doth we Beseech euer by the mercies of God but sometimes we exhort by his Iustice And in this sence the Miracle of the Greeke Church Saint Chrysostome Chrys Aquin. Estius in cap. 12. Rom v. 1. will interpret it and that for three Reasons here Aquinas tells me first to specifie and open our Apostles humility for so the Wise man Cum obsecrationibus loquitur pauper The Rich man answereth roughly v. 23. But the poore man vseth intreaties Pro 18. Intreaties not for his owne sake but for Gods And therefore Obsecrare saith he is nothing but Aquin. vtsupra Ob sacra contestari Secondly that He might rather out of loue moue them by gentlenesse and request then out of feare command them by his power And this is not onely his practice but his precept You that are spirituall restore him that is fallen v. 1. by the spirit of meekenesse Gal. 6. Thirdly for the reuerence he owed to the Romane Iurisàiction the great Senate to which he wrote where there was both grauity and State which he labours to win by perswasion