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	sin_n	sin_v	5,307	5	9.1204	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59700	Discoveries, or, An exploration and explication of some enigmatical verities hitherto not handled by any author viz., in the written Word of God, in the commentaries of the fathers, in the cabal of the stoicks, many choice inferences and unheard of (yet considerable) nicities [sic] never proposed : also A seraphick rhapsodie on the passion of Jesus Christ our sole redeemer / by S. Sheppard.	Sheppard, S. (Samuel)	1652 (1652)	Wing S3160A; ESTC R29355	30,691	88

conclude either of these kissing or dancing simply and absolutely in themselves unlawfull For for the one St. Paul often woos his friends to salute one another with a holy kisse and it was frequently used all along in the primitive times as St. Augustine tells us in reconciliationis charitas laetitia catholicae veritatis signum as a testimony of reconcilement of our charity and love of our joy at a meeting after long absence and of our unity in religion And for dancing if we use it moderately for exercise c. there is no fault nor danger in it though I know it is accounted by some of our straight laced brethren in its best intention no better then the Divels procession as they call it but unbyassed persons know that many holy men and women practised it in scripture without reproof Solomon allows us a time for it there is a time to dance saith he Eccle. 3. nay King David says we may praise God in a dance 149. Psalm Sect. II. Of idlenesse the danger thereof St. Anthonies Axiome and Theodorets exposition on Gen. 1. Idlenesse is the high road to lust it is pulvinar libidinis as St. Hierome Of Idlenesse calls it the pillow whereon the unclean spirit delights to rest him and wantonnesse never thrives so kindly nor takes root so deeply as in a field that lieth fallow King David rising from his afternoons nap walking idlely on his Tarras immediately fell into Adultery with Vriahs wise lust having never so great an advantage over us as when it finds us sitting still or doing nothing Cupid may more easily hit us then then when we are in motion Otia si tollas periere Cupidinis Arcus Take away Idlenesse and never doubt But Cupids bow breaks all his lamps go out Labour is Loves strongest antidote so that it is ridiculous for a slothfull lazie man to say if he commit fully that he was enticed and tempted by the Devils suggestion or the allurements of the flesh he is rather the Devils tempter then the Devil his and doth A sloth full man the Devils Tempter as much as in him lies tempt a Temptation to seize upon him Idleness saith the wise son of Sirach teacheth much evil And therefore S. Anthony was wont to say He had never so much need of good mens prayers for A remarkable saying of St. Anthonies him as when he was going about nothing And Theodoret raising a Quere in his questions upon Genesis why God should sanctifie and hallow the seventh day onely and not any other of the six working days amongst other reasons he gives this for one It was saith he to intimate unto us that the seventh Theodorets opinion why God sanctified the seventh day day being a day wherein we are to sit still and not labor was a day whereon we were more subject and liable to temptation then on other days and so that day in more danger of prophanation then any working day and so had more need of a more special benediction then the rest from him that is Lord of all days SECT III. The Eye the grand Incendiary to Lust Eliah 's flight Alexanders continence Zeleucus his Law explained Numbers 15. 39. explicated The eye if it be fixed long on a beautifull object like a burning glasse collects the rays of it so strongly that it sets the soul on fire with the flames of Lust St. Ambrose in his Tract De fuga saeculi observes that The Prophet Eliah feared not to meet speak face to face with cruel Ahab 1 Kin. 18. 2. but fled from the face of Jezabel And the Father saith there It was for fear lest by the sight of such a tempting woman his eye might convey some loose thoughti into his heart And to prevent this treachery of the eye Alexander the Great as Plutarch relates when he had conquered Persia would not by any perswasions be drawn to look upon the beautifull daughters of Darius lest after his conquest over so many men he should be brought into the slavery of a woman by his own lust If the eye be full of adultery the heart will not be long empty Mors intrat per fenestras this way by the windows of the eye sin entred into the world and by sin death Eve first saw the forbidden fruit that it was beautifull pleasant and good for food and then her desire was tempted to eat of it When David saw Vriah's wife he was but one step from the enjoying her And upon this ground was it that Zelencus made his Law That Adulterers should lose both their eys that having lost their Zeleucus his Law sight they might for the future the better keep their chastity or rather to shew that since the eye of any of the bodies members is the first incendiary to lust and the chiefest Pander to uncleanness that that should be first in the punishment that was both first and chiefest in the fault Almighty God therefore took a care of the Israelites that they should have embroydered Fringes on their garments to fix their wandring eys on that they might not gaze and stare about in Numb 15. the reason is set down in these express words v. 39. That you seek not after your own eys after which you go a whoring SECT IIII. Obscean talk obnoxius that it is possible for an Authour to write lasciviously yet live temperately The mischief of wanton talk we have a good Embleme of in Venus birds the Doves which some Naturalists say engender at their mouths it is a sign the pot is hot within if there come such steams from it the tongue speaks not but from the abundance of the heart let the Poet plead in desence of his loose verses of his ribald talk or his reading or singing lascivious songs and vainly think his life nevertheless may be thought modest he will find but few to beleeve him he shall never perswade the world but that they must needs be ulcered Lungs from whence comes such putrid Spittle Yet I dare not conclude it impossible for in so doing I should sin against the clear and destinate light of knowledge and my own experience that a Poet may write lasciviously and that at the height and yet his thoughts remain spotless and his actions proclaim him truly chast so exactly can man play the Pretens and so facilcly practise a disguise CHAP. V. Pride in whom and how far tollerable the plainness of the Spartan women c. IF Lot will avoid the sin of Sodom he must not depart from the City onely but the Region round about it too the over curious dresling and adorning the body when we rake our brains and wrack our wits and grow old in the search of a new fashion the pleating the hair and painting the face as it were laying an ambush in our locks to catch our lovers are but as so many baits for lust to nibble at in women scarce tollerable in men monstrous or although we

the Ree● dashed against thy head shews thy sufferings to be the doings of thy own Scepter In this variety of torments I find no women save onely one whom the Devil to preserve his old slight of tempting had set on Peter Eve the cause of all had done enough already and such hands were to weak for the Jews hate which required the utmost vigour of bloody souldiers but out Saviour having tyred them also Pilate who thought it mercy to use him thus cruelly presents him in his wofull formalities to move compassion Behold the man alas alas the King is this a Competitioner for a Caesar they like hounds having fastened upon the prey and comming again to full gaze yell out with full cries Crucifie him Crucifie him Since then Iustice is turned to a cry Esay 3. I appeal to you behold the man a man so torn in all his parts that no part can be known by it self but by the property of its torture Behold his head tented with thorns his cheeks macerated with buffets his face chequered with blood and spittle his hand behold with a Reed his back plowed over with stripes O that ye would behold what words hath stounded his ears what swords have passed through his soul shall yet the spear rip up his side shall yet the nail pierce his feet shall this man be crucified Behold him again and then behold your selves how many Jews are in each of you since each of you have procured al these outrages hear the cry of your selves Crucifie him Crucifie him well if he must die if the same Judge having thrice pronounced him innocent must in the same breath condemn Christ and himself his willingnesse is as ready as the necessity is urgent let him become obedient unto Death Phillip 2. 8. But could the Creatot die and be brought himself so near that nothing out of which he breathed all things No Death being onely a Divorce of the natural parts could not separate the Godhead the man onely died the person was but in a sound the commerce and influence of the whole Divinity like the Spirits in a falling Disease did not vanish but retire that astonishing voice My God my God why hast thou for saken me infers no more For how should God and Man be accorded by him who suffered a dis-union of God and Man in himself all this was but a sharp pull of his former Agony where an Augel did then chear him but now he is forsaken of all induring the height of Anguish in the end of Life that we might receive the greater comfort in the point of Death And hereby he gives his enemy the fiercest blow at last while he stretcheth himself and roars over the prey as it became the Lion of the Tribe of Juda. But what had Death to do to punish when Baptism had nothing to wash 〈◊〉 his seeming ☞ contradiction is the main thing of our Salvation For if Death be the wages of sin and sin be not in Christ it remains that our sins put him to death which he discharges as a Surety not as a Debter Adams Disobedience in the easiest Command is recompenced by Christs Obedience in the hardest Injunction for Obedience consisting in the renowning our selves is most eminent in Death There is a Death in Death which makes it more then Death the Jews malice and our Saviours obedience are well met to entertain it both which emulate each other So habituate and obdurate themselves that they forgetting their Splcen may now beleeve they do justice and Christ were he any besides himself might think he died deservedly Could any Tyranny have startled his Obedience the Crosse had done it whose gripes are implyed to be infinite while their Eury is here matched as an even measure with the Patience of God Behold yee that passe by Was ever sorrow like this sarrow Jer. 1. 21. A sorrow that might be felt by looking on felt by that which had no feeling The Earth was moved at his constancy it fell a shaking when his hands were Why the Earth shook at our Saviours Passion fastened it reeled and staggered when it missed his feet whose touch supported it One timely wound at the heart had been a friendly murther But when all the extream parts are beset with distinct killings yet none so kind as to dispatch him when the nail onely tortures not destroying the part but deading the sense making Death live the Crosse it self must needs be the onely Pulpit to expresse Anguish But why all these stations Tardiora sunt remedia quem mala It is easier to spill then to gather to marre then to mend In mans creation and fall God and Divels were quick at work but when it comes to redemption how many premises how many ages of expectance what growth what preparation what lingring execution must joyn to finish the Sacrifice for should our Saviour have made hast in his task it would have filled us with wonder rather then thanks and would have relished more of power then love but great must his love be when he dwels on his pain when he delights in sorrow and huggs it instead of them he loves Whilest his body was thus afflicted the Jews took care that his soul should not be idle who provided a punishment mixed with as much shame as smart for although the Crosse had never been made infamous by the communion of Slaves yet how shamefull it was might be read in his own countenance the seat of shame he enjoyed not here the priviledg of others Death the face was covered with nothing but shame and to its greater confusion it beheld the bodies nakedness the first object of shame not in secret as our first Parents did but before a cloud of insulting scorners such as durst mock him when he was clad in purple it is true our Saviour had no cause of shame in himself yet Innocency may be dipt in a blush as well as guilt not for any conscions ground in its own bosome but a timerous suspition of sinister thoughts in others which made the Sun remember its duty in cloaking him from shame who cloathed it with light seasonably denying his beams in a time unseasonable The Statists of the Synagogue well knew what they ask'd when they they ask'd for a crucifying in death they stroke at his life in the death of the Crosse they aimed at his name they that hated his Doctrine more then his person slew him but to come at his memory in murthering which they might ever raise a continuall slaughter not onely on him but on all those that should follow so vile a master this wooden engine was a stumbling block to the Jew and Gentile to whom it seemed incredible that the author of life should die so base a death again that such a death should be the spring of life it appeared a greater riddle then that the honey should be hived in a carkass but we know how the disgrace of this