Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	wrought_v	215	3	7.6039	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20559	The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandements gathered from the mouth of a faithfull pastor by a gracious young man, sometime scholler in Cambridge.; Plaine and familiar exposition of the Ten Commandments	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625.	1603 (1603)	STC 6967.5; ESTC S5010	304,208	396

harts of Gods people they be as heathen men their soules are cut of from the church they haue no lyfe of grace no fruit or working of the word and sacraments more then of any idle tale and prophane storie no grace wrought by it no death of sinne no hope nor desire of heauen but liue as beasts no recourse to God in Christ Iesus nor no vertue that they draw from Christ so that indeede they doe not liue in Christ but are dead in their spirit while they liue in their bodies They may say indeed say true that they can see no good by the exercises of the sabboth they be vnpleasant to them and vnprofitable so that they haue no benefit by it and why is this not because Gods ordinances want their force vertue but because they want reuerence of them and being wicked contemne them therfore their souls be cut of their harts hardened they haue forfaited their saluation Then an other ill effect is as in Ierem. 17. where he saith If they pollute his sabboth hee will kindle a fire in their houses that shall not be quenched For their outward estate they be no gayners that breake the sabboth for God sends a curse which like a violent flame deuoures more then they can get So that if we would not be guiltie of death and haue our soules cut of from communion with Christ and his church and our goods also cōsumed brought to nothing by the vengeance of God Then let vs keepe his holy sabboth holy and bestow it vpon holy exercises But on the contrary side to sanctifie it and spend in those duties that God commandeth brings all comfortable blessing and happinesse As in Isai 56. 2. If the gentils that be conuerted will keepe the sabboth of God holy he promiseth that they shal haue a better name more reuerence then the Iewes that professe the religion of God but regard not his sabboth and at large there he showes how he wil blesse them and good reason to for he that keeps the sabboth aright exerciseth the whole bodie of religion for this brings in practise the whole law and teacheth one his dutie to God and to man builds him vp in euerie grace And so in Is 58. 13. If thou turne away c. Where he shewes that if any man will on Gods day forsake his owne work and leaue of vaine words and delight in the work of God and his seruice then God will giue them God will set them on high and giue them the inheritance of Iacob for indeed then they be Gods sheepe and the flock of Christ when they delight to follow him and to heare his voice for then they shall haue accesse to him and he shall haue opportunitie to blesse them and dwell in them by his spirit So that if we would auoid the curse of God on our soule and bodie and gaine the blessing of God vpon both Let vs yeld to this his commandement and with as great joye serue God in the duties of religion his worship on that day as we doe our selues in our owne affaires on the sixe dayes yea with a greater delight to because we haue a promise and may looke for a greater blessing The vse of this is to reproue those that thinke if they abstaine from worke of their calling that they take no paines in outward toyling about affaires of this world then they keepe the sabboth verie well and if no man can accuse them of going to plow or cart or such workes then they thinke they haue not broken the fourth commandement But idlenesse is a sin of Adam naught euerie day as we said before but much more naught vpon that day that should bee spent in Gods exercises But much more wicked are they that bee euill occupied in dauncing and dallying in swilling and brawling and so make it the diuels day insteede of Gods and doe more dishonour to God and hurt to their owne soules then any day in the weeke else Many also are to bee reprooued that will come to the church for the time of the day will bee content to heare the word and doe such exercises but at euen when darkenesse comes then comes the works of darkenesse and when they be in their bed then they bee plodding and casting about for worldly affaires and their heads be as busie as full of earthly matters as any night in the weeke else But wee are to know that the sabboth containes foure and twentie houres as well as any other day and therefore the night must bee spent in an holy rest to else one shall hurt himselfe more and displease God more by these vaine thoughts in the night then he could please God and benefit himselfe by keeping himselfe in good companie and good actions in the day and therefore they want the blessing because they performe not all the dutie and that which they did was in hipocrisie because they doe not care to remember that which they heard nor examine with what hart and with what profit they haue performed the duties of the day not but that a man may haue sleepe but his sleepe is to bee seasoned with the sweetnesse of the former exercises his dreames haue some tast of religion more then at other times and when they wake their thoughts meditations must bee carried after holy things because Gods eies are as fast fixed on them in their bed as in the church and hee sees and knowes their thoughts in the darke as well as their behauiour and carriage in the midst of the congregation Now God bids vs keepe the whole seauenth daye for he would haue vs giue as long a day to him as hee hath giuen vnto vs and if day containe day and night when he saith sixe dayes shalt thou labour and we vpon that permission and allowance of Gods take it for graunted that in the night we may doe what businesse we haue to doe when we be in bed may spend the time in ordering our priuate affaires and pondering how to deale in such things as we haue to deale in by reason of our calling I say if we doe this and think as indeede it is true that he giues vs the night and day both for our callings why is it not so in the sabboth then that he takes the seauenth day night to himselfe as well as he giues sixe to vs. Therefore we must know that the Lords day must containe xxiiij houres and for want of this we depriue our selues of those blessings which else we might haue because we vndoe that in the night that we did in the day we did Gods work one part of his day and that was well but we take the remainder to our selues that is a fault Thirdly this teacheth vs to doe the duties of the Lords day vpon his day Now this sanctifying and keeping of it holy consists in doing things either priuate or publique The priuate are these

they be so easily prouoked to such foule and reprochfull tearmes must confesse before God that they bee miserable breakers of this commaundement For this though it be a drie blow yet it is a sowre blow and strikes to the heart and dries vp the bloud with sorrow and vexation But that we may be freed from this euill tongue set on fire on hell we must pray God first to set a watch before our tongues that we may not speake vnaduisedly And secondly to giue vs a good heart For according to the aboundance of the heart so the mouth speaks that is the guider of the tongue and as it were the warehouse to the mouth looke what stuffe good or bad is laid vp in the warehouse that you shall see stirring abroad in the shop The tongue no man can tame but God can tame it To him therefore we must runne that he will take away the euill of our hearts and set such a watch ouer vs as that we may speake good wholsome speaches profitable to Gods glory and the good of our brethren So this commaundement is broken in word Now it followes how it is broken indeede and that first when one strikes to the heart only without death This hurting of our neighbour in reueng God hath appointed to be punished of the Magistrate by inflicting the same hurt vpon him that he in his heart of reuenge hath done to another An eye for an eye an hand for hand foot for foot c. And that most iustly to that he should drinke of his owne cuppe He thinkes it a light matter in his passion to strike out ones eye therefore he shall feele himselfe how small a thing it is He makes no bones to cut of a leg or an arme well if he like it so well he shall make triall in himselfe how good it is which shewes also that God doth exceedingly hate this venturousnes and boldnes of men to run vpon their brother in reuenge And that we way the better see the foule vnlawfulnesse of this sin of reuenge consider what wrong it doth both vnto the partie and to God and to his owne selfe that would be reuenged For the person on whom he seekes reuenge he takes vpon to punish him without any calling or authoritie and therefore is iniurious Why but may not I doe to him as he did to me No God giues no such allowance therfore he goes beyond his calling and for this cause is iniurious Then to himselfe he doth iniurie that seekes reuenge For it imbitters his enemie more and makes him more madde against him And then he is not sure to speed better but he may get more hurt to himselfe or if he be to strong for the other yet he hates him more and watcheth him a mischiefe besides he strips himselfe of Gods protection he neither can pray for a blessing nor haue a blessing because he is out of Gods defence he promiseth no shelter nor his Angels watch not ouer him that is out of his waies therfore he is subiect eyther to hurt an other and so to imbitter him more or to be hurt and then he hath no comfort for he ranne into his owne daunger and sought his owne hurt Then he wrongs God most of all for he takes Gods office out of his hand for God hath said vengeance is mine and I will reuenge Who made you a Magistrate now to take Gods turne What commission haue you to lay hands on his image But if I suffer this he would alwaies be medling and saucie I should not haue any quiet by him But God saith I will reuenge Thinke you God hath left gouerning the world or is hee a sleepe trow you that he cannot see these troublesome persons or doth hee want iustice or power that hee cannot or will not punish them sufficiently but you must needs rush vpon the breach and passe sentence your selfe Nay you doe God great wrong he hath said he will doe and will you presume to step before him and say I will doe it my selfe But God is fittest to rewarde and reuenge iniuries for he is not partiall and he tries the hearts and sees all circumstances why he hated you how long and with what minde he did thus and thus to you and he also can and will proportion the punishment to the fault whereas commonly if men might carue to themselues here they would cut a greate deale to deepe or be to sparing the one But sith God can doe it in best time and best measure and manner and hath said he will doe it what should you doe medling with reueng vnlesse you will hurte your selfe wrong an other and shoulder God out of his place Now for murther That is either Secret or Open. Secret as by poyson or some cunning deuice such as was Ahabs deuice he would not openly murther Naboth but he lets Iesabell haue his ring and concents and conceales the matter of that cursed and bloudie fetch against Naboth Therefore the holy Ghost tearmes Ahab no better then a murderer In like case Dauid woulde not slaye Vriah with his owne hands nor by any of his owne subiects but he puts him a forlorne hope casting him in such perill that he could not escape and that with a desire of his death to and then by this plotte to couer all but God discouered both to himselfe and to the whole world to that Dauid was guiltie of murther But the grossest and most barbarous of all is when one with his owne hands openly doth take away the life of a man This was condemned Gen. 6. and a reason added Thou shalt not kill a man for he was made in the image of God This is therefore to deface Gods image and as it were to rase the princes picture and broad seale yea this thing is so hatefull vnto God that if a beast slay a man he must be slaine and his flesh must not be eaten Now if God will haue the beast stoned which hath slaine a man though he haue neither lawe nor reason to restraine him much more those worse thē beasts that hauing Gods cōmandement and reafō to hold them backe yet by al these bars cannot be kept in from violating the image of God and the soule of man Besides they haue seene how ill murderers haue sped as Caine what a curse what a brande did God set vpon him that he was alwaies a runnagate and vagabound and could find no rest vpon the earth And in Numb 35. It is said that the lande is polluted and cannot be made pure but by the death of him that was the murderer Now this is so much the more vilde by how much those bee nearer bounde in any lincke or bond to him that doth this wronge As a brother the brother the child the father the wife the husband or such like which makes the sinne a great deale more haynous and odious But most monstrous and most indigne of all is it for one

would not in his heart iudge this an vncharitable thing that because his neighbour should see I know not what weak probability or rather surmises that had no probabilitie in them of some fault therefore he should presently thinke and conclude that it was euen so and beare such an opinion of him as of a trangressor in that kind what euer fault it be and so giue his name such a wound in his conscience by this deeming as could hardly be healed againe no man would count this good dealing to himselfe and therefore euerie man must looke to himselfe that he doe not build a suspicion against his neighbour vpon weake and idle props neuer thinke ill of one till he hath deserued and giuen sufficient cause of it But now this must be known by the way that though loue wil not allow suspicion yet it doth not thrust out discretion it iudgeth not rashly but it iudgeth iustly it is not so sharpe sighted as to see a little moath where none is nor so purblind but it can discerne a beame therefore rashnesse must be condemned and auoyded but there is an holy wisdome to be had as not to misdeeme without sufficient warrant so when there is euident proofe and plaine appearance of a sinne to take notice of it to which must be obserued against many men that by this doctrine and indeede wresting it as euill men doe all scripture take occasion to thrust admonition out of dores and thinke all men should be blinde because God will haue all men charitable For so when they haue broken forth openly into grosse signes of wickednesse and all their life shewes them to be prophane vngodly couetous and deceitfull and without the feare of God come now and admonish that certainly they be wicked persons and haue no true faith nor repentance presently you shall haue this first defence Oh GOD knowes myne heart you must not iudge you must not scearch into a mans heart But a christian must iudge wisely though not rashly he may iudge by the fruit though not by the sap if ones wickednesse be hidden then God would not haue men censure but if it breake forth he would haue men take heede and reproue also As for example if one see a man that delights in ill companie is neuer wel and as he would be but when he is among drunkards and swearers and blasphemers and such like vermine one may iustly and vpon good ground without any sinne suspect such an one and say suerely this man is a bad fellowe such as his mates are such is he for surely good men would be glad of the societie of good men and lambs will reioyce to be with lambes and now he that doth take all his pleasure to be among vngodly persons he hath pronounced sentēce against himselfe like company like man that keepes the companie So if one heare any vomite out filthie and vnchast speeches his tongue be full of vncleannesse his mouth is neuer emptie of lewd and lustfull words now this is an infallible note and sure brand of a filthie vnchast vncleane person for out of the aboundance of the heart the mouth speakes looke what ware comes into the shop such is surely kept in the warehouse and he that thinks thus of such a person doth him no wrong at all So others haue a good hope and a good faith they hope to be saued as well as the best if one will beleeue them and if you will not beleeue them they take as a great iniurie done to them But what reason can they giue of their hope what sound cause can they alledge why they should be saued rather then Iudas not goe to hell as well as Cayne surely for a reason they can yeeld no reason of their faith they be not learned but they haue a good heart and a good hope that God will saue them Nay they neither haue good heart nor good hope for a good hope is alwaies vpheld by good reasons and a strong faith by strong grounds out of Gods word else a man may talke of hope and faith and a good heart and be farre enough from any least he can shew vpon what ground he builds his hope it is but presumption and when sinne and death shall encounter such an one he shall fall away without any strength at all So for the Sacrament it is common custome of men a day or two before they come to the communion to wrap vp many reckonings and foule matters among themselues and to rake vp the coles of their malice vnder the ashes so closely as that one would hope there were no sparke left to kindle contention againe But a day or two after they be as craftie as brawling as full of cousening deceitfulnesse as euer before then one may boldly say you haue polluted the holy Sacrament you haue defiled the table of the lord you came to it without faith or repentance oh but you must not iudge Yes now the case is so cleare a mā may iudge for certainly if one come with repentance to the Sacrament he shall go with repentance from the Sacrament if one come a good man thether it will make him better then he was for God will alwaies keepe his promise and if one come as he commaunds he shall finde his sinne killed and he would not haue falne to his olde course so soone again nor returned to his filthie vomit if he had fed of the holy and pure bread of life Iesus Christ with an heart purged by faith and repentance And therefore though no man must suspect without good ground yet a man where there is iust cause ought to pronounce iust iudgement Thus much for the first which is the most secrete and inwarde breach of this commaundement Now the outward followes which is eyther without speech or with speech Without speech eyther by gesture or silence By gesture when one carries himselfe reprochfully to his brother and vseth such a kinde of behauiour as tends to vilifie mocke and disgrace him This Psalme 22. is condemned by a prophecie of Christ Iesus That they nodded their heads at him and made mowes as indeed they did after and this was as great an indignitie and doth oft times as much disgrace one and make him contemptible in the eyes of the beholders as if one should rayle vpon him with vilde and slaundrous words This then is a wrong to ones name though one doe not slaunder and rayle yet if he vse his hand or his tongue or heade or any part of his bodie in such a cariage and gesture as doth tende to mocke his neighbour he sinnes against his name and credit The next kind is by silence when one houlds his peace when he heares his neighbour slaundred he stands by and can testifie of his own knowledge that the thinges spoken be false and lying and yet either in flatterie or feare of displeasing lets all alone and doth not speake that he knowes to defend