Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	good_a	life_n	sin_n	13,827	5	4.6650	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09675	A sermon, vpon the wordes of Paul the Apostle vnto Timothie, Epist. 1. Chap. 4. vers. 8 Preached at Litlecot, in the Chappel of the right honourable, Sir John Pompham, knight, lord chiefe justice, of England, before his honourable Lordeshippe, and to the assemblie there, the 17. of Iulie, 1597. By Charles Pinner, minister of the Church of Wotton Basset, in North-Wiltshire.	Pinner, Charles.	1597 (1597)	STC 19945; ESTC S114276	13,808	48

SERMON VPON the wordes of Paul the Apostle vnto Timothie Epist 1. Chap. 4. vers 8. PREACHED AT LITLEcot in the Chappel of the Right Honourable SIR IOHN POMPHAM Knight Lord chiefe Iustice of England before his honourable Lordeshippe and to the assemblie there the 17. of Iulie 1597. By CHARLES PINNER Minister of the Church of Wotton Basset in North-Wiltshire 1. Tim. 6. verse 6. But godlinesse is greate gaine with sufficiencie Printed at Oxford by Ioseph Barnes and are to bee solde in Paules Church-yard at the signe of the Bible 1597. TO THE WORSHIPFVL Master IOHN SIMS of Charde in the Countie of Somerset grace and peace from God in Iesus Christ SIr it may be marveiled of some if not of your selfe that I should bee thus familiar as you see cannot but be seene of many Whom I pray to take this for my excuse which vnfainedly I speake and from my very hart That a desire conceiued now a good while since engendered by a report of your godly friendes mine is now come vnto the birth by speech with your selfe and this it was that I wished once to know you as novve in part I do and shal I trust more fully in time to come For why should you depriue mee of the farther fruite of that and call it I must your godlinesse by the very name which so tasted in part already I could not but forth with tel and testifie vnto others also that so great zeale of true Religion hath seldome bin planted in so tender yeares and I looke to the time of the first report For the watering and groweth whereof as much as my poore penne pensil can performe herein behold againe the gaine of godlines presented to your eie and yet vnpresented for what pen or pensill can deliuer her as shee is whom as Cicero saith of vertue their vertue a weake shadow therof if with the eies of our body wee might beholde it woulde make vs to loue her not without wonder But we must tarry the time till we see her and him togither of whom S. Iohn saith Dearely beloued now are we the sonnes of God Ioh. 1.3 but yet it appeareth not what we shall be howbeit we know that when he shall appeare we shall bee like him for we shall see him as he is And then and there also shall we see this godlinesse which wee desire which till that appearing and now in this age of so great vngodlines whose spreade hath overshadowed so much of this land so little appeareth that shee dareth not almost be known by this her name of godlines for fear of the flouts which without fear do flow so fast from the vngodly of which this is not the least when they say to anie person whom they most despise O you are very godly Whose mouthes must be stopped which speake prowde thinges as Iude saith hauing mens persons in admiration Iude. 16. because of aduantage And to stoppe their mouthes or if not that to open the mouth of godlines to speak for her selfe I say not how praise-worthy she is vnto whom al praise is due but how profitable vnto vs I then preached now haue published this litle Sermon Accept it as you finde it and my selfe by it The Lord Iesus preserue you encrease in you the graces of his holy spirite Amen From Wotton Basset the 23. of Iulie 1597. Yours in Christ CHARLES PINNER 1. Tim. Chap. 4. vers 8. For bodilie exercise profiteth litle but Godlinesse is profitable vnto all thinges as having the promise of the life present and of that that is to come OF the wound cure of sinne or rather of the death of sinne in the soale the life of righteousnesse by Iesus Christ His Lordships Chaplaine that day preached of such matter Iohn 5.15 we haue heard alreadie Of the which our Sauiour saith in the 5. of Iohn Verilie verilie I say vnto you the houre shall come and now is when the dead shal heare the voice of the son of God and they that heare it shall liue And wee haue heard and beleeued and liue in God Of the course of which life in godlinesse and the blessed benefite of the same wee haue nowe to heare farther out of this sentence of the Apostle which depending on the former as a reason of his exhortation there vnto Godlinesse containeth doctrine admonition Doctrine for the whole Church as admonition likewise for the same but properlie for Timothie a man and a minister young in yeares but graue and austere in manners verie much if not too much hauing alwaies before his eies that dutie which this our Apostle himselfe otherwise embraced 1. Cor. 9.27 where hee saith I beate downe my body and bring into subiection least by anye meanes vvhen I haue preached vnto others I my selfe should bee reiected Yet missing the rule of too much superstitiō or too little descretion in going too far as Nimium and Parum Too much too litle are still in our way for every godly duty the Apostle calleth him back as els where by special admonishment to look vnto his stomacke so here by these generall wordes Bodily exercise profiteth litle and lesse in deede he meaneth then Timothy took it Wherein to bleare his eies a litle who stared to much on it he setteth before him another obiect so much more greate excellent that because it swalloweth vp the first wee also will stay our selues in the cōsideratiō of this in these words but godlinesse is profitable vnto all thinges as having the promise of the life present and of that that is to come Wherein wee haue two pointes a doctrine and the same assured by a reason to vs the doctrine in these wordes Godlinesse is profitable vnto all thinges the Reason in these as having the promise of the life present and of that that is to come Of the which wee may note first how the Apostle speaketh which is abstractive as they say in the Abstract and not in the concrets schoole-rearmes but of easie vnderstanding the one noting the qualitie alone and by it selfe considered the other the subiect or person with the qualitie or in whome is that qualitie And this no doubt also but the Apostle meaneth namelie that the godlie person hath the promise and yet hee both not so speake but saith that Godlines hath the promise and why because the godlie person for his godlinesse and not else but godlinesse for it selfe it being such a thing and so like vnto God himselfe that hee cannot but blesse it euen now in this life present especiallie in that that is to come and thereof hath made and given his promise to vs that wee not onely shoulde haue it and take it when it commeth but also shoulde hope and waite for it even when we haue it not From whence ariseth the truth of this sentence or proposition that Godlinesse is profitable vnto all thinges as that which giveth vs al thinges either

bringing light out of darknes ioy out of griefe grace out of sin deliverance out of destruction life out of death it selfe that the true cause of our rejoycing may so appeare as Paul in the third of the first to the Corinthians sheweth 1. Cor. 3.21.22 Therefore saith he let no man reioyce in men for all thinges are yours whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come all are yours yee are Christes Christ is Gods Wherefore my deare brethren let vs be Christs as Christ is Gods that is Christians in deede as in name we are all things are ours to serue vs Psal 91.13 to minister vnto our good nothing shall hurt vs we shall walke as he saieth vpon the lion aspe the young lion the dragon shall he treade vnder feete this miracle in a sort shal stil be seene felt of vs of which out saviour saith They shall take away serpents Mark 16.19 if they shall drinke of any deadly thing if shall not hurt thē And such reioicing hath godlines And why thē should we fear a flout to be called godly of the vngodly beggers brats no better which haue nothing or the promise of nothing neither in this life nor in the life to come And yet least heere they may stande at a bay with vs and say againe that wee haue nothing as many of vs yea most of vs haue lesse in the things of this life yet this is not true that we haue nothing and fewe of the godly not Lazarus himselfe but hath some thing according to the trueth of this which the Apostle teatheth vs that Godlines hath the promise of this life also For if he haue nothing else yet he hath life it selfe and the same more perfectly then any of the vngodly in the worlde For euery thing may be said to be had according to the vse perfection of the vse For if I holde a treasure in my hande which is fast sealed to mee in a bagge I may rather be saide to handle it then to haue it Or if I be in an house without any comfortable vse of that house in which I am it may better bee saide to haue me then I it And so likewise according to the perfection and excellencie of each vse every thing may be saide to be more or lesse perfectly had of vs. So Lazarus with his trumbes and rags because he had a godlie life and a comfortable life with God and a sweet expectation of the life to come he was more aliue then the rich with his robes depriued of all true comforte in all his life And I know not how yes it is the blessing of God which can multiplie in vse a little and so make it much much better and so and in this sense much bigger then the far and large portion of the wicked And in this sense I doubt not but Dauid saith in the 37 Psalme Better is a little Psal 37.16 which each righteous deeds which they haue vngodly cōmitted and of al their cruel speakings which wicked sinners haue spoken against him I adde and his for he and his must go togither And therefore let vs also my brethren as ioine-workers with God for the glory of God honour of godlines speake against them and do against them euery man as he can do most that al the vngodly of the earth like drosse may be consumed Psal 119. vers 119. the godlie in Iesus Christ increased and comforted Religion maintained and God aboue al glorified To whom be glory dominion and maiestie both now and euer Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

is to come but of this life present also And the performance is good But everie promise is kept as it is made And though this promise here is meant vnto the godlie yet the same in precise tearmes is made vnto godlinesse as at the first was noted That so the godlie might bee taught to assure them selues of the truth hereof onely with Quatenus and clause of restraint and no otherwise to wit thus so far as the are godlie because the godlie do want of their godlines And as Paul saith of knowledge which is a part of godlines our knowledge is in part 1. Cor. 13.12 so much more is it true of the whole that our godlines is in part it were a dangerous dreame to thinke otherwise Wherefore wee accuse not the purietie and sincerity but the perfection of godlines and the most godlie wee say againe doe want of then godlines So far therefore as wee are godlie and doe keepe with God so far he keepeth with vs but when we breake with him as too often we do this altereth the case with vs but yet not with God For then he taketh the rod in hand which otherwise should lie long enough but for very neede and so that godlines might go with all his delighte is in the prosperitie of his servants Oh saith he in the 48. of Esaie Oh that thou hadest harkened to my commaundementes Isa 48.18 then had thy prosperity bene as the floud and thy righteousnes as the waues of the sea That is they should haue followed one vpon the other as one waue of the sea followeth an other and gone alonge together as companions vnseperable And in the fourskore and first Psalme Oh that my people had harkened vnto mee and Israell had walked in my waies I woulde soone haue humbled their enemies and turned my hand against their adversaries the haters of the Lorde shoulde haue beene subiect vnto him but their time to wit time of the prosperitye of his people this their time should haue endured for ever And God would haue fed them with the fatte of wheate and with honey out of the rocke woulde I haue satisfied thee But if wee harken not vnto God walke not in his waies what then 〈◊〉 then thus and it is inchided in the condition of the promise vnto David and all the faithfull in the fourskore and ninth Psalme thus But if his children forsake my law and walke not in my iudgementes if they breake my statutes and keepe not my commandements dementes I will visite their offences with the rodde and their sinne vvith scourges Neverthelesse my lovinge kindnes will I not vtterly take frō him not suffer my truth to faile So that even hee which also punisheth our vngodlinesse is true in his promise and his loving kindnesse remaineth still with it shall I say yea in it Heere is a mysterie and yet no mysterie vnto the godlye which feele and finde their vngodlinesse so to bee chastened by the hande of God with such a fatherlie good will and care of them that hee turneth them hereby from their vngodlines to stād fast in the covenant and al that furthereth this intent is therefore blessed Blessed is the sickenesse blessed are the sores blessed are the woundes of such a friend Prov. 27.6 yea better then the kisses of an enemie This I take it is the meaninge of that league and Covenaunt in the second of Hosea And in that day saith the Lord will I make a Covenant for them Hos 2.18 with the wilde beastes and with the fowles of the heauen and with that that creepeth vpon the earth and I will breake the bow and the swoord and the battail out of the earth and will make them to sleepe safely Not that there shall not bee annoyances to these confederates in heauē in earth aboue below rounde about them nor that the sword shall not be whet bow bent the battail set against them in all the earth for who in the earth more afflicced then wee but that the intent of the enemy shall be defeated these instrumēts of mischiefe prepared for their hurt shal be found in the end to do them good O Ashur the rod of my wrath saith the Lord by the Prophet and the staffe in their handes is mine indignation Isa 10.5.6.7 I will sende him to a dissembling nation and I will giue him a charge against the people of my wrath to take the spoile and to take the pray to tread them vnder feete as the mire in the streete But he thinketh not so but hee imagineth to destroy and to cut of not a few nations The purpose of the Lord his worke was by the rod of the Assirians in iustice iudgement to punish the sinnes of Ierusalem Iuda for their amendment as Ieremie saith Let thine owne wicked correct thee Ierem. 2.19 and thy turninges back reprooue thee know therefore behold that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hostes But the bent of the Assirian was barely to destroy and to set vp his great name by mighty destructions Thus the enimies shall whet their swoord and bend their bow make readie the battail for our destruction they shall kill and leade captiue devide the spoiles yet no harme doone for the Prophecie of Esaias shall be fulfilled Isa 11.9 They shall not hurt nor destroy in al the moūtaine of my holines The reason For the earth shall be full of the knowledge of the Lord as the waters that couer the sea This plentifull knowledge doth keepe all safe Which Paul also ascribeth to our loue of God who cannot but loue him after that we haue knowen him and his loue towardes vs according as hee hath chosen vs before and called vs with an holy calling ● Tim. 1.9 to know loue and honour him in all true holines Wherefore in the 8. to the Romans most comfortablie most plainely to this purpose he saieth Also we know that all thinges worke together for the best vnto thē that loue God Rom. 8.28 euen to them that are called of purpose Where doubtlesse the Apostle meaneth not so chiefelie of the thinges which properlie are good as of those which might be hurtfull if the purpose of men and the nature of the things should be respected But such is the worke of godlines or rather of God for the godly whome he hath loued called according to purpose they know him loue him serue him in holines that for their sakes according to the warking as the Apostle saith Philip. 3.21 whereby he is able to subdue all things vnto himselfe to comaund the light to shine out of darkenes 2. Cor. 4.6 he also subdueth vnto himselfe his the nature of these evill thinges and turneth them vnto their good so