Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	womb_n	world_n	year_n	65	3	4.3768	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25854	Mr. John Arndt (that famous German divine) his book of Scripture declaring that every child of God ought and must 1. daily die to the old Adam, but to Christ live daily, 2. and be renewed to the image of God day by day, 3. and in the new-birth live the life of the new creature / translated out of the Latine copie by Radulphus Castrensis Antimachivalensis.; Wahres Christenthum. 1. Buch. English	Arndt, Johann, 1555-1621.; Antimachivalensis, Radulphus Castrensis.	1646 (1646)	Wing A3731; ESTC R16074	180,338	440

is the way and lawfull appointment of the imputation of the merits of Jesus Christ when daily repentance goeth before and alwayes ariseth from his fall Which when the impenitent doe not cockering and pleasing the flesh in every thing and sitting at rest under sin reigning therefore such as these cannot challenge the merit of Christ to belong unto them for the bloud of Christ troden under foot can be no medicine CHAP. XVII The Inheritance and goods of Christians are not of this world therefore they must use them as strangers 1 Timoth. 6. We brought nothing into this world neither shall we carry any thing out of it having therefore meat and raiment let us be content therewith SEeing that God Almighty created temporall goods to that end did bestow All things are to be used for necessity onely with feare them on man as certain helps and necessary furtherances it is meet that they should not be otherwise converted but to be used and taken from our most loving God with thanksgiving and feare trembling and whatsoever is more then necessary Riches are trials and proofs of men abound and are superfluous as are gold and silver meat and drink and raiments these are left to man as a triall by God for to try man that by these things it may be seen how his mind standeth between these terrene things and God himselfe that is whether he cleave onely to him alone rest in him alone and seek onely after celestiall and invisible goods or contrariwise sucking in and feeding on the inticement of earthly things addict himselfe to this temporall life and preferre this earthly paradise before that of heaven Therefore God Almighty by reason Man is unexcusable of temporall things and in them only gave unto man his election and choice whom by riches honours graces and goodly gifts it might be manifested in some sort whether he did cleave unto God respect him live in him or being seduced with their splendor and false shewes turn his mind from God and live without him and contrary to him After which manner every one by his owne sentence and triall is declared and remaineth inexcuseable according to that of Moses Deut. 30. Consider what I have propounded this day before thee Life and Goodnesse and on the contrary Death and Evill Superfluous things are proofs of the feare of God that thou mightest chuse life and thou mightest blesse thy selfe All things therefore in this world are exposed to our eyes not for the cause of deliciousnesse and pleasure but as proofs and trials in which the fall is easie when we fall from God and this is that forbidden tree with the fruits thereof the eating whereof is so forbidden lest our mind resting in them doe take delight and play the adulterer after the manner of men now who know no other pleasure but what is taken and received from earthly things abusing thereby the creatures of God meat drink and apparell to the pleasures of the flesh and vain delights wherewith most men at this day are drawn from God But it is the part of a true Christian to think that they be strangers or Pilgrims A Christian is not delighted in worldly things whose necessity these earthly things should serve not for delicatenesse and that they should not set all their delight and pleasure in the world but should place it in God alone but if they doe otherwise they intangle themselves in sinne and being seduced with wicked concupiscence being womanly wanton and effeminate no true Israelites with Eva they eat of the forbidden fruit Therefore Christians do not desire curiously deliciously dainty meats so that they may gormondize them but they hunger after meat which corrupteth not they follow not the pomp of apparell that is earthly but otherwise they aspire to the cloathing of divine light glorified bodies In briefe to true Christians all Worldly things are a crosse to a Christian things whatsoever in this world doe please others are nothing but a crosse temptation allurements of sinne gall and venome and rightly indeed for whatsoever a man to obey his concupiscence and pamper the flesh usurpeth without the feare of God that cannot but be venome or poyson to the soule howsoever to the body it may seem healthfull But such is the indocibility of man no man layeth to heart to know the forbidden tree but every man most intemperatly A Chrstian doth use the creatures with feare is fed with the concupiscence of the flesh the fruit I say of the forhidden tree but a Christian which useth all things with the feare of God and as a stranger using diligence and having great care that he offend not his heavenly Father in meat drink cloathing houses or any fraile good thing by his intemperance or his table-friends taking heed of all abuses most diligently and with the eyes of faith he beholdeth future good things in like manner for what profiteth it the body by by to be eaten with worms if in this world it swell in all kind of pleasure Naked saith Job came I out of my mothers womb and naked shall I return againe that is to say naked infirme and brickle body we bring into the world as an unprofitable burden we bring it into the world which as the spoyle of death when we goe out of the world we carry it out again and in truth poorer then when we entred for being born we have body and life and things not yet ripe are at hand cloath cloathing The bread of Christistians is the bread of grief meat and drink all which being dead we leave behind and so now whatsoever we had even from our birth to the houre of death in this world the solace of miserable necessity yea the bread of mercy and griefe they were whose use and possession in a moment death hath interdicted and taken away therefore nothing is more wretched then a dead man and especially he who is not rich in God Goe to then O yee mortals because we are strangers and Pilgrims in this world and because we must leave all these things when we die will we nill we let us leave at least to be grievous to our souls in such things In death all are alike riches covetousnes is a kind of madnesse and let us acknowledge it to be a kind of madnesse to gather wealth with great labour for a brickle and fraile body which it cannot carry out of the world especially seeing there is another world and another body and another life Call these things I say O yee mortals to mind to you I speak who in truth are strangers and Pilgrims before the eyes of God as it is in the Psalmes although very few of you doe testifie that you think so by your deeds and if we be straugers in this world it followeth that our countrey is elswhere that which is manifest to man of it selfe if we conferre or compare time with

Mr. JOHN ARNDT that famous German Divine His Book of Scripture DECLARING That every Child of GOD ought and must 1. Daily die to the old Adam but to Christ live daily 2. And be renewed to the Image of God day by day 3. And in the New-birth live the life of the New Creature Translated out of the Latine Copie By Radulphus Castrensis Antimachivalensis LONDON Printed by Mat. Simmons for H. Blunden at the Castle in Corn-hill 1646. TO THE RIGHT HONORABLE EDMOND Lord SHEFFIELD Baron of Butterwick Earle of Moultgrave and Knight of the most Honorable Order of the Garter RIght Honorable thrice Noble Lord pardon my sudden abrupt incounter in so saluting you without preamble yet true it is thrice renowned for three remarkable noble actions * 1681. First for the incounter of the French Geryon Francis de Valoise Duke of Alonson in the presence of Queen Elizabeth and giving him the Buffe at the Barriers * 1686. Secondly your faithful and valorous incounter of the Irish Iohn Gerond Desmond in the Gerondine war of that kingdom managed by your brother-in-law Thomas Bot●eler Earle of Ormond and Osserie you being his true Patroclus in armes to the utter ruine and extirpation of the Gerardine rebels The * 1581. third your adventurous assistance given to your thrice noble Uncle Charles Howard Earle of Nottingham in the incounter overthrow of the Spanish Armado in 88. termed Invincible in their high conceit that intended the ruine and overthrow of the Realm of England the true Religion and destruction of Queen Elizabeth of famous and long-fasting memory your dread Soveraigne Mistresse For these thrice-noble and three-fold actions counted worthily one of her Majesties Worthies and elected the yeare following to bee one of the thrice noble Order of the Garter If I said no more it were sufficient I might here pause your government being Lord President of the North for the space of sixteen years holding the Bucklers against the Espaniolized undermining Jesuits of the North sowing even then the seed of this unnaturall warre the Ashes of the Powder-treason as one termeth it will speak if I were silent your open protestations and endeavours to discover the continuall undermining practices of the hellish Locusts still seeking the subversion of Religion Lawes and Liberty of the Subject to bring this Kingdome into the thraldome of Pope and Spaniard is not to be forgotten by him that was a continuall eare-witnesse of it nor likewise your safe and faithfull counsell during this unnaturall warre now of late yeares broken forth The intelligence sent to Mendosa anno 1588. after so many yeares hatching and contriving Nor can I passe by without remembrance your ever to be remembred constancy and perseverance in your vertues for Faius the reader of divinity In Geneva secund Iacobi the true Christianity the most part of eighty yeares wherein I flatter not as many both at home and even in forain parts can and doe beare witnesse After sixty yeares experience of your particular favours and love extended towards me I should shew my selfe ungratefull if I at this time were silent to you when the Divine Providence did incite me to this which followeth The changing of this work of Reverend John Arndt intituled True Christianity into our home-spun habit being a work so well approved of in forain parts so often printed and translated out of the German tongue as I shall need to say nothing thereof the worke will approve it selfe Onely I beseech your Honour to accept in good part of this my aged trembling and halfe-forgotten faculty such as it is full of defects even such as I could which if the garment be not fitting the person of reverend John Arndt I wish him hearty good will that shall amend it and humbly intreat your Honour to accept of this my labour as your accustomed manner is with the good will you have ever shewed me and entertain it as a token of my thankfulnesse unto your Honour for your long-continued love ever to be remembred whose property is to change the lover into the beloved and so desireth to continue your Honors obliged servant unto death Radulphus Castrensis Antimachivalensis To the Courteous Readers COurteous and loving Readers for to you onely doe I write in stead of an eloquent Exordium I humbly intreat you would be pleased to extend your patience untill you have read my part-impertinent narration in which doing for Conclusion let the Criticks think what they please And thus I begin In the time of William Rufus and Henry Beauclark Kings of England there lived one * By some called Iohannet Anglicus after his death John of the Town of Beverley in the County of York who when the Churches of all the Arch-bishoprick of York were indicted by the Pope from saying Service and their doores shut up for many years by reason of the strife between Langfrank Archbishop of Canterbury and Thomas Archbishop of York concerning the preheminency prerogative of those two Archbishopricks such was the eager contention for and concerning the ambition in them both that they could be content to discontinue the open-church-service of God for many yeares rather then to yeeld to each other after the humble example of Jesus Christ nor could the strife be ended or determined by any godly or learned Bishop or men of this Kingdome untill by appeale to the Pope his thunder-bolt of excommunication was sent against Thomas his Monks and Clergy-men in all his Dioceses During which time of suspension from the Sacerdotiall Function this John was debarred from his Church office in the mean time he bethought how to imploy himselfe in some laudable exercise for avoiding of Idlenesse which moved him to write the Brittish Roman and Saxon Story from tbe entrance of Brute untill his time compiled in one volume concurring in substance with Galfridus Monumetensis the Welshman in the following Age who writ and lived sixty yeares after the said John Which being so the said * Walter of Cale●● Archdeacon of Oxford delivered a History written in the British tongue from Bru●e to Cadwalladar to Ieffrey of Monmouth to translate as writeth R. W. Jeffrey of Monmouth was not worthy of neither is guilty of that aspersion laid upon him in these latter times as being an inventer of the Welsh Story and not before his time ever heard of by any Which two Historians being so farre distant as Beverly and Monmouth and being by their originals births from severall people descended the one a Britain or Welshman the other a Yorkshire man by ancient Writers termed Brigantes for distance from each other both in language and place doth imply that they agreeing in the substance of the Story had some former Historians as Coleman 1140. the Saxon Gildas Historicus or Gildas * As writteth V. P. Poeta who lived and writ in the time of * A●●eri●●●ene●ensis 890. Claudius Caesar or some others to be