Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	church_n	life_n	zion_n	62	3	8.4875	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

that we must be as strict to our selves as to others The seventh that we condemn sin as well in friends as foes The eighth that it oppose it selfe against the sins of the Mighty The ninth that it be joyned with compassion The tenth that it be desirous of admonition The eleventh that it be fervent in Gods Cause The twelfth that it be constant in all estates These are the twelve Signes of zeal through which Christ Jesus the Sun of righteousnesse moves in the Zodiack of our souls I 'le say no more but seal up my discourse with that which our Saviour does to the Church of Laod●cea Be zealous And if thou wilt but observe the Lesson given this Church thou shalt have the reward of all Churches Be zealous and thou shalt eat of the tree of life in the midst of the paradise of God with the Church of Ephesus Be zealous and thou shalt not be hurt of the second death with the Church of Smyrna Be zealous and thou shalt eat of the hidden Manna with the Church of Pergamus Be zealous and thou shalt have power over many Nations and be as a morning Star with the Church of Thyatira Be zealous and thou shalt be cloathed in white raiment and have thy name writ in the book of life with the Church of Sardis Be zealous and thou shalt be made a pillar in the temple of God and have the name of God written on thee with the Church of Philadelphia Be zealous and thou shalt sup with Christ and sit with him upon his throne with the Church of Laodicca And thither by prayer I recommend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at a Generall Assises in the Passion-Week The Text 1 Cor. 6. 20. For ye are bought with a Price therefore glorifie God in your Body and in your Spirit which are Gods THE words are an Enthymema containing two parts an Antecedent and a Consequent The Antecedent Ye are bought with a price ye are Gods The Consequent Glorifie God in your body and in your spirit The Arguments unfolded discover themselves to be three-fold The first is drawn from the worth of our Redemption Empti pretio ye are bought with a price The second from the Relation Jus patronatûs Ye are Gods The third from Induction of particulars In body in spirit In the Consequent is first a Duty Glorifie God Secondly the manner In body in spirit Because ye are bought with a price therefore glorifie God Because ye are bought both in body and spirit therefore glorifie him both in body and spirit For ye are bought with a price therefore glorifie God c. The main and cardinal Propositions to which every word may be reduc'd are three The first gathered from the Connexion and but implyed That we were lost and stood in need of a Redeemer or being bought The second that we are Redeemed or bought with a price Christs blood The third Because we are bought with a price therefore we must glorifie God in Body in Spirit These three shall limit our discourse at this time onely let them leave and finde you attentive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye are bought This For i● like Janus double faced and looks back at the former Ye are not your own Here is the reason For ye are bought with a price Not our own therefore non ingenui sed servi not free-men but slaves servants bought of God and therefore not Gods before And is not this a wonder that Man who by Creation was Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise should be owner of all and yet not his own He sold himselfe for sin as the Prophet saies and lost his freedome Amongst the Roman free-born as Justinian decreed si quis solvendo non esset if any man was indebted beyond the pitch of his estate he might sell himselfe as a slave to pay the debt Man when he was free and ought nothing but service to his Soveraigne sold himselfe for nothing and was not this a misery but for an Apple Even small things when they are commanded require no small obedience which aggravates the sin But if he was not his own was he not Gods own owne by Creation owne by preservation A Subject that by treason enslaves himselfe is still a Subject and what if not Princes are like Categories each chiefe in their own Predicament An exile may live in another Orbe and lose his first Alliegance But God is supream Moderator of all Angells and Men his Servants Devills his vassalls can lose nothing whose are all things Yet he is bought of God bought as a Son redeemed as a Saint of him to whom he belonged before as a Creature by whom he was condemned as a Judge For in this sense if he had not sold himselfe from God what need he have been bought We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered with a strong hand saies the Evangelist and if delivered the strong and armed man Satan is conquered by Christ a stronger than he And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath redeemed us bought us with a price therefore we were in bondage before Nature does nothing in vain much lesse the God of Nature It was no small ransome that was but payed with the death of him that was the Lord of life I appeal to Man himselfe who was the Delinquent VVho can be so partiall in his own cause as not to confesse that in breaking the Covenant with an infinite Majesty we justly provoked against our selves an infinite Enemy in that we sinned against infinite Justice we were to be punished with infinite Judgment in that we abused infinite mercy we were not to be redeemed but with infinite Satisfaction Thus we lost our selves in sin Rom. 7. 14. were carnall and sold under sin O fond man for Esau's pottage Jonathan's hony-combe for Judas his sop to sell a Paradise here a Palme of Victory hereafter VVe count that Prince unwise that exchanged his golden Armour for brasen an Indian that will give a Pearl for a Glasse a pretious Jewell for a Chiua's dish Yet we sold Earth Heaven our selves God Grace and Glory for the price of Vanity and stood in need to be bought with a price our selves for we were not our own Not our own for God had forsaken us the Flesh had inveigled us Satan supplanted us the VVorld imprisoned us Hell threatned us Death tyrannized over us Thus were we lost and stood in need of a price Lost in Adam his first sin was ours by imputation lost by inborn corruption traduced by propagation lost again daily by actuall contamination Eve had but one Tempter in Paradise we three here as the three goddesses did Paris each promises fair the Flesh Beauty but paies with inficiam vos I will infect you The VVorld Riches but paies with deficiam vos I will fail you Satan Honour but paies with interficiam vos I will slay you Lord free us from

Banner Matth. 16. 24. If any man wil follow me let him forsake himself and take up his crosse and follow me Saint Paul saies to Timothy All that will live godly in Christ Iesus must suffer persecution We are Christians and our lives begins baptismate fluminis consecrated in the waters of affliction goes on baptismate flaminis confirmed in the fire of affliction and oftentimes ends baptismate sanguinis waft on Rivers of blood covers our Hearse with a scarlet die towards Heaven and that for these causes First thereby God proves us whether we be constant and true and manifests to others our sincerity they are a touchstone of tryall to examine whether we be pure or reprobate gold The Eagle tries her young ones whether they be bastards by making them look at the Sun so God tries us by the heat of tribulation As Gideon's Souldiers were proved at the water so we at the waters of affliction Faith that before was but fained will then vanish into smoak like Sodom's apples guilded hypocrisie into vapours but true Faith set upon the file will be more resplendent Hope more certain Zeal more blazing Charity more perfect Secondly afflictions are a means to wean us from the world and win us unto God as Mirrhe and Aloes to lay on the paps of worldly pleasures to make us flie to Christ a Pharaoh to pursue us out of Egypt unto Canaan they are a rod of God to turn our Rivers of delight when we are bewitched with them into blood they are a worm to make our Manna stink when we lust after it This brought the prodigall Son to his Father the Israelites from Captivity the diseased unto Christ Is the Arke taken and the glory of Israel departed then the House of Ely will begin to think upon God Is David banished unto Gath then happy are they that are but dore-keepers in the house of God or the sparrowes that may build their nests there Is Israel led into captivity then will the daughters of Jerusalem hang up their Harps upon the willowes when they remember thee O Sion Is any afflicted then surely they will pray Thirdly afflictions are medicinall restoratives by which sinners may be awaked to recover their health by repentance they are the launcing knife in the Phlebotomie of the soul to wound us that neither the Plethora or ranknesse of blood honour riches preferment pleasure choak and stifle the spirit nor the Cacochymia or pestilent humours of sin as covetousnesse pride intemperance bring us into the Hectick feavour or incurable disease of hardnesse of heart rebellion or sin against the holy Ghost They are a rod to scourge us in a Lethargy As Physicians in a Lethargy use to burn the hair of the patient and smoak it into his nostrills so afflictions burn vanities and darling pleasures which are but as excrements and casts them as dung into our nostrills They are preparative potions to repentance pills of contrition purgations of naturall corruptions vomits of sin tents to search our wounds scarrifications to draw out ill humours And though no afflictions be pleasant for the present yet afterwards they are cordialls of comfort restauratives of grace Thus God taught Miriam by leprosy to leave her murmuring he awakened Jonah out of sleep by casting him into the Sea he cured Zacharie of his infidelity by striking him with dumbnesse delivered Saul from his evill course by blindnesse David from pride by the plague cured him of adultery by killing the child Blessed is the man whom the Lord thus correcteth Fourthly as afflictions are restauratives for maladies by-past so they are preservatives and antidores to prevent the evill to come As a man whose blood is consumed in a lingring feavour is not so apt to take the pestilence so neither a man afflicted to be puffed up with pride or burn with lust he need not fear the swelling of that Carbuncle They are salt to hinder us from putrefaction a stormie winde to save our standing pools from corruption a fiery Cherubim to keep us out of the forbidden paradise of sin As the golden hair was to Nisus a safeguard from his enemies so the crosse of affliction armes from the flesh the world and the devill As is said in the Fable of Achilles so far as he was dipped in the water so far he was unpiercible by any weapon so far as we are plunged in the waters of Marah our spirituall enemies have lesse power over us God sent an Angell of Satan to buffet Paul not so much for any evill he had done as to prevent sin for the time to come lest through the abundance of revelations he should be exalted above measure If God inflict upon us malum poenae the evill of punishment it is to prevent malum culpae the evill of sin Fiftly by afflictions we are prepared and polished for Heaven that as the one scale of tribulation presses us down the other of grace may mount us up Our Oyle of grace is a quintessence that must be extracted by fire our cordiall waters of comfort by distillation our Grapes squeazed in the Wine-presse of sorrow our Wheat flayled in the threshing-floor of tribulation our Flowre grinded between the milstones of pressure We are Gold that must be purified seven times in the Furnace before we be carryed into the Sanctuary Trees that must be pruned before they bring forth any fruit living Stones that must be polished and hammered before they be brought into the heavenly Ierusalem So that to a Christian all his whole life is as it were a threshing death is the fan to winnow the pure wheat from the chaffe that we may be gathered into the heavenly Granary where no unclean thing shall enter Well then if every Christian must feel the sting of these fiery Serpents before he come at Canaan learn we to make account of them not murmur mutter wonder at them In this vale of tears we must look to be fed with the bread of affliction to drink the bitter water gall wormwood and eat the soure grape of sorrow Shall the heavens mourn the clouds shed their tears the earth tremble the fruits be blasted the sea rage the creatures groan for our sins and we not sympathize with them Shall the Prophets and Apostles go through the fire the Martyrs have their robes dyed in scarlet our Saviour sweat water and blood conflict with hell Satan death and we go to heaven in a bed of roses tread on carpets ride still in triumph upon the wings of pleasure True it is in former times we enjoyed Halcyon daies of peace sitting under our own Vines and Fig-trees singing the song of Sion and tuning our own harps in a melodious harmony having no Townes but Salems no men but friends if we had gone into the fields we should have seen no spears but standing corn have heard no drums but tabrets no out-cries but harvest-homes had no years but of Jubilee no daies but of rejoycing But now of a long

sacrilegious delvers to ashes When Leo sirnamed Copronimus espied a Crowne beset with Carbuncles in a Christian Church he caused it to be fetched and setting it upon his head there suddainly arose a Carbuncle in his forehead which never suffered his temples after to take any rest Felix carrying away the rich presents that Constantine and others had dedicated to God in the new Temple at Jerusalem builded by Queen Helena died of a flux of blood Julian uncle to the Apostata having raked together most pretious vessells and sumptuous monuments at Antioch in Syria uncasing his postern parts sat down upon them in derision incontinently his flesh began to rot and he died desperately of the disease called Miserere Gaepio the Roman Consul robbing the famous Church of Tolossa in France he and every man in his Army that had fingered any of the gold came to miserable ends within a year It was observed that Gustavus the late King of Sweden prospered not after he began to rifle Churches Achan was stoned for detaining the wedge of gold and the Babylonish garment Ananias and Saphyra smit with sudden death for concealing that which they had devoted unto God When Belshasar quaffed in the consecrated Bowls taken from the Temple at Jerusalem a hand-writing appeared upon the wall his Kingdom was taken from him and he gave up the ghost God is the same God still his arme is not shortned though he may seem to have leaden heels he will be found in revenge to have iron hands Ob. But tithes are heathenish payed by the Gentiles Ans So are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliefe exhibited by children to parents those that deny the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection those that deny the other have been conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without divine reverence Ob. But they were Jewish payed to the Leviticall Priesthood Ans Not onely so but payed foure hundred years before to Melchisedec who was a type of Christ and his Gospell-Ministry Ob. But they are Antichristian Ans Not unlesse that which Christ confirms and approves be against Christ these things ought to be done to the tithing of mint and cummin Ob. But it is against Christian liberty to pay tithes Ans No more to render unto God the things that are Gods than to men the things that are mens honour to whom honour tribute to whom tribute the Church hath as good a title to the tenth as the owner of the rest to the nine parts Parents can but leave to their posterity nine parts Men when they purchase purchase but nine parts and paie proportionably Ob. But by paying of tithes men are deprived of that they get with the sweat of their browes Ans No more then Tenants by paying their Landlords rent who will not be content with the tenth but scarce sometimes will be willing to allow one part for their labour of the ten God is Lord Paramount of all and gave the land of Canaan to the Israelites upon condition of paying of tithes Mal. 3. 10. Bring ye all the tithes into the Starehouse and I will open the windowes of heaven and poure you out a blessing that there shall not be room enough to receive it v. 12. All nations shall call you blessed There is the same reason under the Gospell which St. Paul urges àfortiori 1 Cor. 9. 11. If we have sowen unto you spirituall things is it a great thing if we shall reap your carnall things And Gal. 6. 6. Let him that is taught in the word communicate unto him that teacheth in all good things Be not deceived God is not mocked But we hope there is no further need of this dispute That God that putteth bounds to the raging waves of the Sea tha● kept Sarah untouched from Abim●●●●● hath against all Satan's designes preserved the Joynture of the Church Christ's Spouse a thousand six hundred years will still maintain her dowry untouched from sacrilegious hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the expediency of MARRIAGE To be solemnized by a lawfull MINISTER In the Church or publick Assembly MARRIAGE that only positive traduciary Ayrlome we retein of Paradise as taken in its full extent and latitude is defined by the Civilians A conjunction Matrimonium est viri mulieris conjunctio individuam vitae consuetudinem continens Justinian Institut lib. 1. tit 9. of Man and Woman containing an individuall fellowship of life and falls under a three-fold consideration First Oeconomicall as it is the prime Seminary of Families Secondly Politicall as it is the Embrio of civilized States and Common-wealths Thirdly Ecclesiasticall as it is the root and stem whence that Vine the Church spreads it selfe by numerous branches These three as vegetative sensitive and rationall life in living creatures may be actually separated one from another yet so still as the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de Anima virtually comprehends the former as the reasonable soul does the inferiour faculties for there may be a mutuall consent betwixt Salvages and Indies who live without subordination to superior Laws and observation of legall rites relating to Marriage amongst Turks and Persians who acknowledge not Christ But in Christians who are as well members of the Church as Common-weale it is requisite that to private contracting and submission to municipall or civill Ordinances there be super-added an acknowledgment of divine Rules and a solemn benediction upon that Tie which ought to be sacred and inviolable This will appear more perspicuous if we traverse these three in order First taking our prospect of Marriage as it looks no further then private Families and herein the consent of both parties and parents is necessary of the parties for the very form essence and being of Matrimony of the parents for the bene esse or legitimation of it The verity of both these we may see presented to the life in one glasse where Gen. 24. 58. the parents of Rebecca having given their consent to Abraham's servant requesting her for a wife to Isaac enquired further of the Damosell whether she was willing otherwise further progresse therein had been obstructed for where there is not a free consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without violence or coaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ignorance or mistaking the Canonists declare it a nullitie And that the consent of parents is requisite St. Pau● evidences Ephes 6. 1. Children obey your parents in all things And lest generalls should not conclude he descends to particulars 1 Cor. 7. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring that it is the priviledge of parents to deny or give their children in marriage Which light was communicated to the heathens as appears by Euripides Euripid. who in the Scene introduces a Virgin thus answering her suitors Of my marriage my Father will take care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in my power to Ambros lib. de patriarchis Iustinian Institut de nuptiis digest de statu hom code