Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	die_v	life_n	8,298	5	4.5286	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96477	Six sermons lately preached in the parish church of Gouahurst in Kent. And afterwards, most maliciously charged with the titles of odious, blasphemous, Popish, and superstitious, preaching. / Now published by the author, I. W.	Wilcock, James, d. 1662.	1641 (1641)	Wing W2118; Thomason E172_30; ESTC R16426	70,070	78

derived from the head that it may be set on And of what nature they are you have heard b●fore Spiritus sanctus est nexus and thence is this union called spiritull Thirdly Again ut sit verum debet esse vivum a true head must be endued with the same soul the rest of the members are and such is Christ our head the Spirit is the life of both in the lead that is fully we have all received from his fuln●sse that member which hath not his Spirit is not of his body his children are led by his spirit We may know by this whether we be in him or no by the Spirit which he hath given us A true head we may know him by this The second is a perfect head such an one which hath First 2 Perfectum Reason Secondly Sence Thirdly Motion Fourthly Soundnesse Fifthly Beauty in it A●l are in him First The faculties of the soul understanding will prudence providence he knoweth all things sustaineth quickneth governeth all things Secondly he seeleth our miseries seeth our wants heareth our prayers smelleth our sacrifices tasteth our charities he speaketh and pleadeth for us mak●th intercession for us Thirdly he moveth us all spirituall motion in the body comes from him holy d●sires good works pure thoughts in nature in religion life and motion is a Capite We see it in those Creatures which are insectilia cut them in pieces that part lives longest which cleaves to the head the other soon dyes so it is in others so in our spirituall body whatsoever is from the head is dead presently Fourthly He is a sound and perfect head ill humours which do infect the body flow not from him All is like Aarons oyl which runs down from the head to the skirts of the cloathing or like Hermons Dew which waters the Vallies His Influence ha●h no malignity in it but rather healing to the members Fifthly he is a fair and beautifull head admits of no deformity The fairest of ten thousand fairer then the children of men All these shew him to be a perfect head The third he is an only head to have no head acephali to have 3 Vnicum more heads policephali are both a like monstrous privations of one divisions into many ever tend to desolation God and nature ever affect one and but one God himself being Principalis Vnit as loves unity best especially in the best And de ratione capitis est unum esse and therefore God after all things had been scattered both in Heaven and Earth by division by hearkening unto more heads then one to the Serpents h●ad in the dispensation of the fulnesse of time would gather them altogether again into one the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that is properly a gathering together unto one head all gathering together is into one as of sheep into one flock of materialls for building into one pile of many numbers into one summe of many grains into one loaf but none so emphaticall so fit in expression as of many members unto one head and that one head is Christ Him God hath given to be head of his body which is the Church and he is caput unicum only one head all the heads of divinity as great Maps in a little compasse as many plots in a small Module bring them together contract them to one they make but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one head and that is Christ The fourth is he is an head that never dieth death hath no dominion 4 Perpetuam over him even in Heaven when his body shall be removed thither he will do the part of an head And while there is life in him he will preserve it in his body the Church cannot dye while her head lives nor want while it hath sense and motion and speech and understanding to provide for it Summe up all that need be said of an head all is in him Verum Vaum Perfectum Perpetuum all to be said to be seen of him We have made this to appear sufficiently the Communionis not ye● full if all come from the head to the body and nothing back again from the body to the head two things it owes to the head at least 1. Obedience 2. Maintenance First Obedience to be ruled and governed and moved by the head 1 Obedience it hath the eyes to see the brain to counsell the will to put on and all to be sit to govern if it go without the head Mole ruit suâ shall the soot or the hand say unto the eye we have no need of thee the Apostle makes this his chief argument for obedience Ephesians 5. 22 23. Let Wives be subject to their Husbands for the Husband is the head of the Wife as Christ is of the Church The head wheresoever it be in the body Naturall Politicall Spirituall is to be obeyed The second is Maintenance if the head be hurt or gone as good all Main●●nance the members be away be the body never so entire the members right in their places if the head hap to be away as good they all asunder Therefore all Creatures strive most to defend their head they had rather receive blows any where else then there The Serpent her self exposeth her whole body to keep her head from bruising you may mark how she gardeth it with her whole train the rather because she knows that is laid at most her head was to be broken ever since the prevarication so it is in others In the body Politique the enemy gives that charge that the Kings of Aram did not to fight against great or small but only against the King 1 Kings 22. 31. Therefore Davids men had a care of him ten thousand of them were not so good as he the light of Israel was out if he were gone So it is in other heads All fencers play is most against it it concerns the body to defend it most ibi fortiter opponere ubi fortiter oppugnatur So do Pagans Infidels Hereticks strike at our head our chief care if it be right must be to defend it against them These are due from the body to it and then there will be Communis cum Vnione which is best on both sides of spirit and life from the head Of Duty and Defence from the body it to guide this to guard it to lead this to be lead this agreement if it be in all things will make the union to appear sufficiently which is corporis cum capite with Christ our head Let us look back once to the ground of this union which is in the Sacrament by which we that are many are one one with Christ because we have all partaken of one bread The Communion was for this union he comes to the outward signes that by them he may come neerer unto us if we eat we have him in us nisi manducaveritis Yee shall not have him in you and manducantibus verè ac realiter

divels verse 20 21. Neither indeed can there be any communion between Christ and Belial now they might possibly except Though they did eat of things sacrificed to Idols yet they did not beleeve they had any communion with divels or that they were in so doing made partakers of the table of divels The Apostle answers that reply by a double argument The one taken from Israel after the flesh which did still observe the ceremonies of the Law and the legall sacrifices are not they which eat of the sacrifices partakers of the Altar verse 18. and if of the Altar then of the Idol which is over the Altar and though the Idol be nothing yet of the Divell to whom the Gentiles sacrifice in the Idol verse 19. The other argument taken from the Christians which are after the spirit which have an Altar too Heb. 13. 10. though only mysticall and far superiour to theirs because more spirituall of which they which are partakers all worthy receivers have a communion with the things signified upon the Altar The Corinthians themselves were not ignorant of that the Apostle speaketh unto them as men that understood it was so verse 15. he carries it not out upon his own authority bu● with their knowledge and assent The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Christ and if there be communion in these there is communion in those if with God and Christ in his Altars then with the Idoll and the Devill in his Altars This is the coherence and the inference of the Text. This being already affirmed by the Apostle and acknowledged by the Corinthians for his interrogation is it not is Emphatica affirmatio the whole argument is grounded upon an Hypothesis which must not be denied we ma●e no more work to prove it but waite upon the Holy Ghosts further illustration of it as he shall enable me and your patience permit There is one word for the most part praedominant in every Text in this the word Communion is it it is the chief veine in the body of it and runs through every line and part and it is very fit for the season Communion now especially to be spoken of when there is so much need of Communion when faction and division have made the thoughts of our hearts otherwise too great there to have some thoughts of communion That you may know what it is the better you may consider three Communions in the Text they make each of 3 Communions them a severall part The first is Sacramentall between the signs and the things signed 1 Calicis The Cup of blessing which we blesse is it not the Communion of the bloud of Christ The second is the Spirituall between the things signed and the 2 Capitis receivers We are all partakers of one bread which though last in the Text is the second to be inserted because by the Apostle it is made the cause of The third Communion which is mysticall between the receivers 3 Corporis and themselves one with another for we that are many are one bread and one body or to read the words more agreeable to the originall and therein I have the judgement of Beza Because there is but one bread we that are many are one body The first of these is peculiar to the season the Sacrament at the solemnity of the Sacrament and the ground of the other two For first there is Communio Calicis and from thence springs the second our Communion with Christ which is Capitis and the third our communion one with another which is Co●poris Saint Austine affirms them all Sacramentum Pietatis vinculum charitatis signum unitatis in Johan Tract 27. I call them all Communions because they are all cum unione and where there is union there needs must be communion Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall be sayd only of the first which is Sacramentall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other which is mysticall yet they are made to differ but as the effect and the cause the ancient translations know no difference between them these last ought to have as full and as firm communion as the first the end of that being to effect these the Sacramentall Communion for our spirituall which is with Christ our head and for our mysticall which is with one another our body Ideo institutum ut corpus in terris capiti quod est in Coelis coadunetur Aug. Ser. 28. in Erem I begin with the first Communio Calicis the Sacramentall Communion and that because it is the seale of all the rest the cement of all our 2 Calicis Communions the Union of Communion The Cup of blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we break c. Now a Communioni●s rightly defined a relation between two or 2 Paci● union of two or more in one thing which is common In the sacrament are two things 1 The signes 2 The things figned These two by the 1 Outward signe vertue of Divine operation are made one and thence is the Sacrament rightly styled A Communion untill this Union come there is no Communion at all res terrena Coelestis which Iraeneus makes the parts of the Sacrament never come together they are at distance look how high the heaven is from the earth nec verit as signo nec virtus Sacramento saith Cyprian till they meet in one conjunction no truth there 2 I ward grac● in the signe no mercy here from the things signed till mercy and truth both meet all the vertue in the Sacrament is in the Union of the parts and when that Union is there is then a Communion Take we a view of the parts we must know them first before we can say any thing of their Union or of the Communion of them The first is res terrena the outward and visible signe which is in 1 Ou●wa●d fight effect but one though in number two even as the thing signed one invisible grace or as St. Bern saith rather unus Christus in quo est omnis gratia formally the signes and the things figned are but one but materially two saith the School They are two in number so delivered by Christ at the first Institution so exhibited by the Apostle at the reinstauration and so received by our Church and all places where rightly received at the Solemnization and these two severally considered and not joyntly the Bread asunder from the Wine the better to illustrate the death and passion of our Saviour which was in the separation of his Blood which is the life from the Body but after they are received they come together again as they did this day the Resurrection Christ now dying no more The Commemoration is of Christs death butthe Communion of

pec●atorum as Syrach calls it a sin which first began in heaven and tumbled the first abetters of it down to hell That Epidemicall sin which hath infected the race of all mankinde and like a most malignant disease runs thorough all his veines from that man of sin the King of all the children of Pride as Job terms the Leviathan who hath the horns of the Lamb but the mouth of the Dragon with which he speaketh proud words Unto the lowest sinner amongst the sonnes of men is this pestilence dispersed those which have seemed most to trample upon pride and made pretences of voluntary humility have done it with greater pride as Plato said of Diogenes when he ●ord upon his chair with greater Pride then ever he sate in it greater pride below often goes about to pull down lesser pride above I must not stand to tell you what the pride of our self conceit is the magnifying of our selves the despising of our Brethren our high looks and proud stomacks the heighth of our apparell the glory of our Pompe how we perch up to the highest twig of our estate till the boughs will not bear us how we look down like the sonnes of Anack upon our brethren as Grashoppers how full every vain of us is of this vice it is enough to see it and to say Woe now unto us that we have sinned The next sin is covetousnesse Amor sceleratus habendi the root of all evill as the Apostle calls because it gives nourishment and groweth to all other sins even pride it self hath grown up by it Idolatry Prophanation Sacriledge Extortion and infinite others are troupers in this band the love of Mammon hath begotten it the wages of Balaam and the booty of G●bazi and the Vineyard of N●both have maintained it This also is our sin and woe is unto us that we have sinned These two Pride and Coveteousnesse have their residence in the heart have usurped Gods mansion and left him no room there But The third sin is Swearing which is a cankar in the mouth an open Sepulcher in the throat a s●ink that doth ascend to heaven which infects the sacred name of God the true Generall of Blasphemies perjuries lyings c. It is a sin which crucifies Christ a new and tears his very wounds and body in peeces and sheds his pretious bloud again a sin which never goes without a curse a long with it which the jealous God will not let go unrevenged This also is our sin and woe is unto us that we have sinned I will but name another a capitall sin among the Armies of Lucifer it is Drunkennesse the ring leader to adulteries quarrels wounds distempers to profannesse uncharitablenesse swearing flyes into the face of God but drunkennesse defaces the image of God he is the sepulcher of the creatures of God nay he is his own sepulcher being entombed in his own bowels It is a sin which began with the new world and hath been cryed down by the Prophets Apostles Fathers Pastors of the Church and yet they have not prevailed it is a crying sin which maketh a loud noise in Gods ears and it is our sin also woe now unto us that we have sinned I have named these four because of the four woes we spake of before and indeed if you peruse but the fifth chapter of Isaiah you shall finde a severall woe threatned to each of them I must not go about to number the rest I cannot do it I must say with the Psalmist Oh how great is the summe of them and set that at the foot of the accompt I can shew you but a part of this great Army as Balack shewed B●laam but let that be enough to make you curse them all and say ●●●●● unto us that we have sinned Let us not now put them off and say these are indeed the sins of the times with Saul the people have sinned Justus est accusator su● true repentance accuseth none but it self I have sinned saith David we have sinned we have done wickedly saith Daniel We our selves are the men me me adsum qui fici in me convertite flaminat they are our sine that have troubled Israel say it though to the shame of our faces ●ertul Let not us be ad delinquendum expandentes frontem ad deprecandum subducenter Let us say it and give God glory by our saying it as Joshnah taught A●han but to our own shame and the consusion of our faces Fo● woe now unto us that we have sinned I le give you one observation more from the Text woe now unto us the pain that is present so we are to judge so it would be i● that great Judge of all do not forbear us but the sin that is past the pleasure that was in it that i● gone that we have sinned this is ever the sting of sin The fruit that it brings forth is shame the reward it leaves behinde is death all the worth of it is woe Woe now unto us that we have sinnod What remains now but that the sence of our misery and the sight Exod. 31. 31. of our sins like A●ton and Hur make us bold up our hands with Moses unto God in crying That ceremony is not out of season now it is all that remains and let us cry a great and a strong cry unto God saying O Lord we have sinned a grievous sin therefore if thou pardon our sin thy mercy shall appear and let us withall beleeve assuredly that for the strong crying of his sonne he will hear our faithfull and unfained though but weak and feeble cryes for his satisfaction which be once made he will forgive our sins and accept of our repentance To whom with the Father and the holy Ghost three Persons but one God blessed for ever be all praise and glory now and ever Amen THE THIRD SERMON 1 COR 10. 16 17. The Cup of blessing which we blesse is it not the Communion of the bloud of Christ the bread which we breake is it not the Communion of the body of Christ 17. For we that are many are one bread and one body because we are partakers of one bread THese words are an argument of the Apostle and such an argument which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken ab axiomate concesso against which there could be no disputing he appeals to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were able to judge of the truth of it and if to judge then to contradict it if not true 1. Two things are to be taken notice of about it 1. The Coherence 2. The Inference the cause of it and the case The first is the point of Idolatry from which he diswades his Corinthians verse 14. My beloved flee from Idolatry for Idolaters have fellowship with Divels and I would not have you which drink of the Cup of the Lord drink of the cup of divels which are partakers of the Lords table be partakers of the table of