Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	eat_v	5,786	5	6.8715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96973	Five sermons, in five several styles; or Waies of preaching. The [brace] first in Bp Andrews his way; before the late King upon the first day of Lent. Second in Bp Hall's way; before the clergie at the author's own ordination in Christ-Church, Oxford. Third in Dr Maine's and Mr Cartwright's way; before the Universitie at St Maries, Oxford. Fourth in the Presbyterian way; before the citie at Saint Paul's London. Fifth in the Independent way; never preached. With an epistle rendring an account of the author's designe in printing these his sermons, as also of the sermons themselves. / By Ab. Wright, sometimes Fellow of St John Baptist Coll. in Oxford.	Wright, Abraham, 1611-1690.	1656 (1656)	Wing W3685; Thomason E1670_1; ESTC R208406	99,151	247

no destroying nor cutting off from eating now Thus was it before the Law and no otherwise under it for you shall finde Moses commanding the children of Israel and that twice in one book to keep a strict fast every year on the tenth day of the seventh month and a strict Fast it was even like unto that in Paradice In the day thereof that he eats the partie must die the death Levit. 16. Now more then this one day though wee read not that Moses ordained yet Prophet Zechary in his 8 Chap. has his Fast of the fourth his Fast of the fifth and his Fast of the tenth month and not onely Prophet Zechary but Prophet Elias and Prophet Daniel may be brought in for fasters this last for his three full weeks of abstinence Eliah for his 40 daies for which act alone he might very well be interpreted by Christ of John the Baptist they both being our Saviours fore-runners John in his Doctrine Eliah in his Fast Now for the quid sit what fasting is all that I have met with define it to be An abstinence from meat and drink joined with an inward grief and sorrow of heart which last part is made good from the very text Our Saviour was ask'd Why fast not thy disciples and he said Can the children of the Bride-chamber mourn The question was of Fasting his answer of Mourning as if fasting and mourning had been all one and that this outward fast of the bodie is an abstinence from all natural food clearly appears out of Esthers 3 daies fast a long Lent for a Queen Now least any should say we are the children of grace as little bound to your old Testament Fasts as your old Testament meats let such but turn over their Bibles and they shall meet one bringing both Ashwednesday and Lent home to them in the Gospel I mean the Baptist coming with his leathern girdle and garment of Camels hair a habit very well agreeing with the humiliation of this day as also neither eating nor drinking saies the text an abstinence ●it for the following fourtie Fasting then is a with-holding of meat and drink even under the Gospel But now non omnes capium sormo●●m h●nc all are not capable of this precept and therefore our indulgent mother the Church that none might compl●ine of wrong do●e to Christian liberty or the weake stomack of any weak brother remits all she can of this rigour and enjoins not for a fast either that of Esthers or this of Johns and yet qui porest capere cap●at he that can fast so let him fast a Gods name but if he must needs eate then let him sit down with Daniel and fall to his pulse our Church forbidbing onely that pan●m desider abile● the pleasant bread there mention'd your Lents of sweet-meats E●ber-weeks of preservs all high-feeding dishes and in parler flesh and yet even this also doth our Church allow to such as are in Timothies case that have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often infirmities and to them is permitted flesh and wine but it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is there in Timothie a little to suffice nature 't is not the ●illing of our selvs but our lusts no de●ay of nature but chastisement of sin that shee aims at and therefore forbids all die● nourishing blood with blood not through a ●uperstitious abstinence as it she did judaize in consecrating mea●s and placing more holinesse in one dish then another but onely that by the waterish and flaccid diet of fish and so unapt for nourishmen● we might keep our bodies low but our souls high the flesh in subjection to the spirit and the appe●i●● to the minde hungring and thirsting after righteousnesse and lusting no more after flesh-pots and onions but Mannah which brings me to my third Quaere the cur sit the reasons why we should fast tunc jejunabunt and then shall they fast Though according to our Church Homily the civil respects of the Common-wealth may require a fa●t the narrow ●eas and shambles exact their Ember-weeks Lents to increase the breed of cattel and maintein certain fish-trades yet according to the Scriptures intent and the Churches we must sanctifie a fast prescribe these fourtie daies to a religious end to bridle and keep in the lusts of the flesh so to prevent sins to come and punish our selvs for those already past And this last S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy chastising and afflicting himself for that thorn in his flesh which forc'd him to his watchings often and his fastings often to his castigo corpus meum to correct the outward man and bring his bodie under the lash and certainly to be abridged of that which otherwise we might freely use has in it the nature of a punishment they are the very words of the Psalmist I wept and chastned my self with fasting chastned himself a chastisement then it it is And as it punishes for sin past so it prevents also for sins to com and this was Christs time of fasting before temptation who fasted to so good purpose that the Tempter like the Pharisees from that day forward never durst ask him any more questions but this onely What have we to do with thee thou Jesus of Nazareth there was no medling no doing with him after his fasting Now Christ abstein'd thus not for himself for the Divel could not have prevailed had he not fasted there were no faultie desires of the flesh to be tamed no possibilitie of a freer and more easie assent and compliance of his soul with God who was already perfectly united to the Deity But as for us hee would suffer death so for us he would suffer hunger that first as our Saviour this last as our example pointing us that had need for hee had none the best way to encounter the evil spirit of concupiscence which is not cast out no not kept out neither but by fasting Saturitas ventris semin●rium libidinis a ●ul● bellie and a foul heart scarce go uncoupled for indeed how should they per membr●rum ordinem saies S. August in his 65 de tempore ordo vitiorum intelligitur as in the Anatomie of our bodies the parts of gluttonie and lust are link'd together so are the sins themselvs And therefore the Apostle ioynes them rioting and drunkennesse chambering and wantonnesse first rioting and then wantonness that leads on this and not only this but a whole troope of rebellious actions security disobedience idolatry Thus when the fools barns in the gospell were filled with corn there was no thought of God the benefactor all the care was about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul take thy case eat drink and bemerry And indeed this eating quite takes away our stomacke from all holy duties I need not tell you of Adams surfet the Isralites in their paradice of Canaan fell to eating 100 and by eating fell as hee did from their God and this

troubles in the outward form as the experience of Saints can witnesse But the life above is the day of his rest wherein hee studies all things and sees them to be very good yea and ceaseth from his works as God did from his But did not God himself ordain Form and where did he abrogate it you will say I answer As there was a time to plant so there is a time to pluck up what was planted For Form was never created as a standing rule but as a temporarie help to serve a turn which when it is once accomplished the means cease as having usher'd in the end Neither is the abrogation of Form onely in the letter but in the discovery of an higher glory which darkens the first as the Sun darkens the starrs So that the discovery of Gospel-forms is the abrogation of Legal and the Gospel administration in external rites gives way to an higher glory And yet there are some hints in the letter of this glorious state as Isa 25. and Rev. 21. 2 Pet. 3. 13. Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth righteousness Though the glorie of the mysteries contained in it are to be experimented in us You 'l say Christ and his Apostles submitted to the outward Form 'T is true Christ in the flesh was made under the Law and submitted to Circumcision as well as Baptisme he under-went the state of death or sorrow and the state of flesh or form Heb. 5. 7. Who in the daies of his flesh when he had offered up praiers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Wherein he praied and at the last was raised up to the state of mirth or immediate discovery wherein he did rejoice So that Christ in the flesh is the figure of several administrations and every Christian is an embleme in one stage or another of his life Some live in a crucified some in a glorified Jesus some live in his life some in his death some live in Christ after the flesh others in Christ after the spirit And amongst these the highest pitch of a Christian is Christ risen or rather sitting at God's right hand for here is immediatenesse of favour and enjoiment But in the mean time Ordinances and Administrations take place after one sort or other till this state come For as the appearances of God are stronger or weaker so administrations are of several sorts the most eminent are Paradifical Legal and Evangelical Paradifical administrations then took place when the angelical nature being clothed upon with a humane appearance did contemplate its Maker in things below himself the clear stream of the whole creation and the heavenly spirit being likewise clothed upon was a proportionated subject to entertain that discovery This administration did not contein the most compleat enjoiment For here the vail was first set up and man of necessitie must have ceased to his being or form though he had never sinn'd that so he might bee raised up to an higher enjoiment This administration was but for a season for when flesh and self had defiled the stream the glory crept inward and was withdrawn from our view and in came a multitude of helps to usher in but a review of the same glory this was the original of legal sacrifices and administrations But as the fountain was clear'd by degrees and the imagerendred more perspicuous so Gospel administrations succeeded in the place of the Legal as differing onely from them in degrees of light These administrations are not distinguish'd by fleshly Epoches or Periods of time but are interchangeably managed within the Saints according to their degrees of light as being partly bond and partly free partly in the flesh form and letter partly in the spirit and power Which state is a state of confusion and mixture not of puritie The death of Christ himself did not straitwaies determine the Legal administration for the Apostles and Believers did continue to observe them until such time as an higher discovery was made known within them and even then when an higher discovery was made known unto them when they were perfectly under a Gospel state yet had they but the first fruits of the spirit and were in the dark in many things Yea Saint Paul holds forth a state atteinable by the Saints which he himself came short of Phil. 4. which John saw by the spirit of prophesie Rev. 21. And if any shall deny this new state let us reason a little from concessions and grants and see what the enjoiment of a Christian may amount to It is granted by all and cannot be denied that the letter of the word holds forth more glory then is yet attain'd and that many prophesies are to be fulfilled relating to that glory of the Saints among which that in the Revelations is one as likewise that perfection is to be press'd after Heb. 6. which certainly is more then uprightnesse for the Apostle speaks to upright Saints Now what this glory these new heavens this state of perfection is the dispute and question of these daies which to me is resolved thus That there is a glorious state of the Saints to be discovered in the last daies consisting not in a fleshly paradise or material enjoiment but in the true vision of God in the spirit and high light of heavenly glory This state was the hope and joy of the Prophets Apostles and other Christians who foresaw the day thereof And well might it bee so considering the many mysteries contein'd therein which no other state can attein unto For here the Christian sees all things in the light of God Here is opened unchangeable glory and essential will perfect freedom restitution of all things heavenly rest There man ceaseth questions are resolved union clear'd and all expectations satisfied And thus have you seen the first particular wherein wee must deny our Religion it is in relation to Ordinances and Forms and administrations Secondly in the second place we must deny our religion in respect of the Scriptures so as to rest upon the letter and to prefer it above the teaching of the spirit in it Heare this all you that idolize Scripture so much as to prefer those writings before the God of the Apostles and Prophets it is very possible that a man may attain to the litteral knowledge of the Scriptures and may speak largely of the history thereof and draw conclusions and raise many uses for the present support of a troubled soul or for the restraining of lewd practises and direction of a civil conversation and yet they that speake and they that heare may be not only unacquainted with but enemies to that spirit of truth by which those Prophets and Apostles write For it is not the Apostles writings but the spirit that dwelleth in them that did inspire their hearts that gives life and peace to us all And