Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	love_n	zeal_n	zealous_a	57	3	9.6036	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13025	A generall treatise against poperie and in defence of the religion by publike authoritie professed in England and other churches reformed. VVherein they that either want leisure to read, or that haue not iudgement to conceiue, or that are not able to buie the learned treatises of other concerning particular points of religion, may yet euidently see poperie not to be of God, and our religion to be acceptable in his sight. Very necessarie for these times, for the confirmation and strengthening of men in our religion, that neither by Iesuits, nor by any other, they may be drawne to poperie, or any other heresie or sect: and likewise for the winning of Papists and atheists to an vnfained liking and true profession of our religion. By Thomas Stoughton minister of the word	Stoughton, Thomas.	1598 (1598)	STC 23316; ESTC S113794	180,055	360

A GENERALL TREATISE AGAINST POPERIE AND IN DEFENCE OF THE RELIGION BY PVBLIKE AVTHORITIE PROFESSED IN ENGLAND AND OTHER CHVRCHES REFORMED VVherein they that either want leisure to read or that haue not iudgement to conceiue or that are not able to buie the learned treatises of other concerning particular points of religion may yet euidently see poperie not to be of God and our religi on to be acceptable in his sight Very necessarie for these times for the confirmation and strengthening of men in our religion that neither by Jesuits nor by any other they may be drawne to poperie or any other heresie or sect and likewise for the winning of Papists and Atheists to an vnfained liking and true profession of our religion BY THOMAS STOVGHTON minister of the word PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1598. TO THE RIGHT HONOVRABLE AND MOST TRVLY RELIGIOVS AND vertuous Lord Robert Lord Rich Thomas Stoughton wisheth increase of all true pietie and honour in this life and eternall glory in the life to come RIght Honourable your fauour hauing beene such towards me as that both either vpon my cōmendation before I was by face knowne vnto your Lordship and especially my selfe sithens that time haue thereby sared the better I could not but in all dutie thinke of some way whereby to shew my selfe in some measure thankfull for the same Hauing therfore taken a litle paines in gathering these generall arguments against the whole masse lumpe of poperie as in defence likewise of the generall doctrine publikely and by publike authoritie professed in England I thought your Honourable curtesie to be such that these my labours would be accepted as some testimonie of my gratefull minde Neither am I bold to offer them vnto your Honour in respect onely of that your singular fauour towards my selfe but also because the same your Honorable fauour hath beene extended and is extended towardes all whome your Honour hath seene forward in the profession of that religion the defence whereof is the chiefe subiect matter of this treatise Yea so haue you vouchsafed to countenance such persons from time to time not disdaining the meanest that this your Christian and godly minde is much more worthie this worke then the worke it selfe any waies worthy to be presented to so great a person For by this loue towardes the professours of the truth hath euidently appeared your affection towards the truth it selfe This affection also towardes the truth it selfe euen towardes the truth which in this treatise is commended and iustified hath in like manner beene most plainely testified vnto this whole countrey of Essex by your singular care for the placing of godly and sufficient ministers in all places where the patronage of benefices by the auncient lawes of this realmes hath beene your right And both these to wit your loue vnto the persons professing this religion and your like affection towards the religion it selfe haue plētifully declared your true zeale of God himselfe and of Christ Iesus For Christ accoūteth that done to himselfe that is done to them Math. 25. 40. that belong vnto him And as the enmitie against God his truth and the professours thereof endeauouring to suppresse the one and to represse the other doth testifie the like enmitie against God himselfe and Christ Iesus so the Ma●h 25. 43. Act. 9. 4. contrarie loue towardes both doth declare the like loue towards God himselfe and Christ Iesus Further your honourable care before mentioned for the furthering of this religion shewed by prouiding such sufficient ministers for instruction of the people in the true knowledge thereof and obedience thereunto hath also witnessed and doth daily witnesse your vnfained loue vnto men For what greater worke can there be for the benefits of their soules yea both of their soules and of their bodies of this life and of the life to come For who knoweth not but that as the Gospell is the power of God vnto saluation Rom. 1. 16. Iam. 1. 21. 2. Tim. 3. 15. Psal 19. 7. Frov. 1. 4. and the word conteined in the holy Scriptures which also containe this religion here commended is able to make men wise vnto the same saluation so also that that wisdome which the gospel and word of God teacheth hath in Prov. 3. 16. her right hand length of daies and in her left hand riches and glorie As therefore to hinder the gospel and word of God doth plainly bewray the hatred of men which cannot be saued by any other meanes without it for which cause the Apostle speaking of the Iewes saith first that they 1. Thess 2. 15 16. were contrarie or aduersaries vnto all men then immediatly addeth as a reason or confirmation of the former that they had forbidden them to preach the word vnto the Gentiles vvhereby they might be saued so to promote the same word can not but witnes the contrarie Finally this your godly care hath in like sort the better witnessed doth witnes your faithful heart both towards her most excellent Maiestie and also towardes the whole realme For it cannot be but that the more the true knowledge and feare of God aboundeth by the more plentiful preaching of the word also will abound true obedience vnto her Highnes and vnfained loue betwixt subiect and subiect by both which the barres of the gates of the whole kingdome must necessarily be the stronger against all fortaine aduersaries Sith therefore Right honourable it hath pleased God of his aboundant goodnes and rich grace besides your great earthly honour thus more highly to honour and aduance you in heauenly things as I doe in this respect the more boldly dedicate this treatise of religion to your Honour so zealous of religion so in all humilitie I desire the same to accept therof and to vouchsafe your honourable protection therunto And because your former zeale perswadeth me the same of your Honour that the like perswaded the Apostle of the Philippians namely that he Philip. 1. 6. that hath begun this good worke will also finish the same therefore that vse of this treatise which in the ende I wish generally to all great persons alreadie called to the fellowship of this true religion I doe more specially commend vnto your Honour namely that you will yet be zealous thereof as hitherto you haue beene and are Yea let not your zeale onely continue but let it be such also as Salomon describeth the loue of the Church to be strong as death cruell or hard or Cantic 8. 6 7. inuincible as the graue whose coales are fierie coales and as a vehement flame or as the flame of God and the which much water cannot quench Yea because the Lord Iesus reprehendeth the slaking of the first loue of the Church of Ephesus Rev. 2. 4 5. threatning also to come against her and to remooue her candlesticke out of her place except shee repented and did her first works therefore also your

inferius infernalis tenebrosa Tertia est in medio purgatorialis dolorosa The first is aboue celestiall or heauenly and glorious the second beneath infernall and darke the third in the middes purgatoriall and painefull 15 In his fourth sermon for the same daie he noteth three waies after which men goe Three waies of● going to heauen to heauen leafe 155. Aliqui saith he vadunt currendo vigorose Aliqui vadunt ambulando spaciose Aliqui vadunt tracti rigorose that is Some goe running stoutly some goe walking largely some goe beeing drawne rigorously or violently 16 In his next sermon he telleth vs that he hath found in holy scripture that by defect of loue towards God quatuor mortes venerunt generi humano c. foure deaths haue come Foore deaths of mankinde vnto mankinde c. Prima mors spiritualis quam debemus fugere Secunda corporalis quam debemus prouidere Tertia gehennalis quam debemus precauere Quarta eternalis quam debemus horrescere The first death is spirituall which we must auoide the second corporall which we must foresee the third of hell fire which we must take heede of the fourth eternall which we must feare The 2. last he doth thus distinguish making the third of the soule onely till the day of iudgement the fourth of soule and body for euer after the day of iudgement 17 His text for the 7. Lords day after trinitie is this Misereor super turbam c. I pitie quiae triduo me sustinent Poterit habere abundantiam prouisionem de omnibus sibi necessariis the multitude because they haue sustained me these three daies His text diuided c. he saith quilibet cuiuscunque sit status c. Euery one of what degree soeuer may haue abundance and prouision of all things necessarie for him is he sustaine Christ three daies Thē he noteth 7. degrees of men 1. Domin●um Seauen degrees of men temporalium of temporall lords 2. prelatorū of prelats 3. religiosorum of religious persons 4. clericorum of clerks or learned men 5. coniugatorum of married persons 6. viduarum of widowes 7. virginum of virgins Then he noteth three daies to be three vertues which euery one of those degrees of men ought to haue 1. est iustitia generalis generali Three vertues necessarie for euery degree of men iustice 2. modestia personalis personall modestie 3. reuerentia diuinalis diuine reuerence These are for temporall lords for prelats he noteth these three presidentia spiritualis spirituall presidence Providentia pastoralis pastorall prouidence Sanctimonia personalis personall sanctimonie For religious persons he setteth downe these three Paupertas apostolicalis apostolicall pouertie Castitas angelicalis angelicall chastitie Obedientia vniuersalis vniuersall obedience The fourth triduum that is the fourth 3. daies he maketh these three Diligēter officiare to setue diligently Deuote celebrars to celebrate deuoutly Honeste conuersari to liue honestly The fifth three daies he maketh these three vertues Amor cordialis cordiall or heartie loue sides coniugalis marriage faithfulnesse sedulitas doctrinalis spirituall deuotion Afflictio corporalis bodily affliction Miseratio fraternalis brotherly compassion The seauenth three daies are these Verecundia in facie bashfulnesse in the face Silentium in voce silence in voice Obedientia ad parentes in opere Obedience in worke to parents To all those that haue these three vertues he saith that Christ will say Misereor super hanc turbans quodecce iam triduo sustinent me c. 18 In his fourth sermon for the 9. Lords daie after Trinitie he noteth foure occasions Foure occassons of falling into sinne whereby deuout persons fall into sinne leafe 160. B. Prima est per diabolicalem tentationē 2. per familiarem affectionem 3. per deliciosam conuersationem 4. per negligentialem operattonem The first is by diuellish tentation the second by familiar affection the third by delicious conuersation the fourth by negligent working 19 In the next sermon but one he saith that as in an apple there are certaine houses wherein are the kernells so in the foure parts of the earth there are foure chambers Prima Foure chambers in the earth est infernus peruersorum 2. est limbus pueronū 3. est locus purgandorum 4. est l●mbus patrum leafe 136. A. The first is hell for the froward the second the limbe or well of children the third is the place of them that are to be purged the fourth is the limbe or well of the fathers Where finde they this diuinitie in the Scripture 20 In the second sermon for the 11. Lords daie after Trinitie he saith that he found the soules of purgatorie to haue foure conditions Foure differences betweene vs and them in purgatorie very differing from vs so long as we liue in this world leafe 174. A. Prima est stabilit as in gratia 2. est securit as de gloria 3. acerbitas de pena 4. paupert as nimia The first is stabilitie in grace the second is securitie or certentie of glorie the third sharpnes of punishment the fourth extreame pouertie By the two first of All in purgatorie are beggers these that is manifest that in my former treatise I haue saide in the seauenth argument thereof namely that in peoperie there is no sound ioy and comfort For what sound ioye and comfort can there be without stabilitie in grace and certentie of glorie verily where these things are doubted of there can be nothing but feare 21 HIs text of his first sermon for the 14. Lords daie leafe 189. is this Are there not tenne clensied Luk. 17. In the ende of this sermon he deliuereth vs this deepe point of diuinitie In his 1. sermon for Dom. in all is he mentioneth but penitentiall workes As saith he this word Innocentia or obedientia hath tenne letters so this word penitentia Because as the forme of baptisme Wherein innocencie is giuen to the partie baptised consisteth of tenne words and obedience in tenne commaundements so doth penance in tenne workes of penance before mentioned therefore our theame saith Are there not that is ye acertenly there are tenne to wit that are clansed by the workes of penance 22 In the next sermon that text beeing Goe shew your selues to the priests after the reading thereof thus he writeth For loue of this word I haue sought in the scripture as well in the old as in the new testament how many waies God hath obserued for healing the leprosie and I finde he hath cured it 5. waies Primo per ablutionem corporalem by bodily washing 2. per tactum manualem by touching Fiue waies of curing the leprosie with the hand 3. per ostensionem visualem by visible shewing 4. per absconsionem sinualem by bosome hiding 5. per separationem personalem by personall separation The third of these he saith that his text speaketh of Vnto the fifth he applieth the wordes of God vnto Moses