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_v	world_n	277	4	4.1077	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73023	M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word.	Perkins, William, 1558-1602.; Crashaw, William, 1572-1626.	1605 (1605)	STC 19706.5; ESTC S123485	128,687	352

must touch his lippes that which in all reason would haue made him speake worse by Gods appointment and the power of his word shall make him speake better Out of which practise of God we learn many points First see how GOD magnifieth meanes hee can worke without them and so hee did in the Creation giuing light to the worlde diuers dayes before there was Sunne but since the order of nature was established hee generally vseth meanes not onely in his ordinary but euen in his miraculous actions and though he vse not alwayes the ordinary and direct meanes yet meanes he generally vseth though they seeme contrary as heere in this place and the same wil be found true in almost al the miracles both of the Old and New Testament This therefore commends vnto all men the vse of such good meanes as Gods prouidence hath ordained of any duties or effecting of any thing that doth belong vnto vs to doe and not to depend vpon immediate helpes from Heauen as many fonde and fantasticall men doe who are therfore oftentimes iustly forsaken of God and left destitute of all helpe and so exposed to shame and reproach Secondly see here the mighty power of Gods ordinance how it appeareth in weakenesse such are all his great workes In the Creation hee brought light out of darknesse In our Redemption hee brought vs life out of death In our conuersions he workes vpon vs by his word by it hee drawes vs to him which in al reason would driue vs from him and by it confounds the wisedome of the worlde which is starke foolishnesse to the wisedome of the world And so here hee cleanseth the Prophet by a Coale of fire which would rather defile him and seasoneth his mouth with it which in reason should haue burned him so great so admirable and so powerfull are the ordinances of God though they seeme so contrary or so weake in themselues or in their meanes Let this teach all men not to contemne the Sacraments though the outward Elements Bread Wine and Water be weake and common and dead creatures in themselues nor the Ministerie of the Word though it be exercised by a weake man mortall miserable as others are for that God which can season the Prophets mouth and clense his heart by a coale of fire no maruell though hee worke vppon the consciences of men by his word and Sacraments And againe when we see Grace and Holinesse conueyed into mens hearts by the Word and Sacraments let vs learne not to ascribe it to the dignitie either of the Minister or the Elements but to the supreme power of the mightie God who can purge the Prophet by a coale from the altar Neither is it altogether without Mysterie that God here sanctifieth the prophet by touching his lippes with a fierie coale for it signifieth that the apt sufficient teacher must haue a fierie tongue and to that same purpose the holy Ghost came downe vppon the Apostles in fierie toongs it may be that the one is a tipe of the other Certaine it is that they both teach vs thus much that all true and able Ministers must pray and endeuour to haue a tongue full of power and force euen like fire to eate vp the sinnes and corruptions of the worlde For though it be a worthy gift of God to speake mildly and moderately so that his speech shal fall like deawe vpon the grasse yet it is the firerie tongue that beates downe sinne and workes sound grace in the heart It may be there are some which neede the fierie tongue This shewes apparantly that those Ministers neuer had their lips touched with a coale frō Gods altar that is their soules with a coale from Gods altar that is their consciences neuer touched nor their soules seasoned with the sanctifying grace of Gods spirit which sit still and see great and grieuous staines in a Church and corruptions in a State and can bee content neuer to reproue them as though Ministers were perswaders onely and not reprouers But when this comes to be wayed in the ballance of a good conscience it will bee found that not the pleasing tongue but the fierie tongue is the principall grace of a good Minister But to goe further whence came this Coale Taken from the Altar This coale of fire was taken by the angel from the altar of God where was a fire which neuer went out and this fire was that that came from heauen sent downe by God at the dedication of the Temple by Salomon And this fire kindled by God neuer went out for no man could kindle the like but all other was counted strange fire As Nadab and Abihu tryed in wofull experience when they would needes offer with in Now the Prophet must be cleansed with the fire which came from Heauen teaching vs that the Minister must haue his fierie tongue frō the holy Ghost As the Apostles were said to bee baptized with the holy Ghost and with fire A fierie tongue is a speciall ornament of a Minister but that fire must come from heauen that is his zeale must be a godly and heauenly zeale but hee that hath a rayling lying a slanderous a malicious or a contentious tongue hee hath a fierie tongue indeed But this is kindled of the sire of hell as S. Iames saith The vnbridled tongue is a world of wickednes and defileth the whole body setteth on fire the whole course of nature and is set on fire in hell So then a spitefull and malicious tongue wee see is a fierie tongue but that fire is taken from hell and not from Gods altar And hee that stands vp to preach with this tongue God will neuer suffer any great worke to be done by him in his Church though his tongue be neuer so fierie and his speech neuer so powerfull As therefore Ministers must abhorre the flattering and pleasing tongue and must haue a fierie tongue so on the other side this fire must bee from Gods altar that is the fire of their zeale must bee kindled by Gods spirit and not by the spirit of discord and dissention Ambitious humors turbulent proud humours new opinions priuate quarrels all these nor none of these are for the pulpit These may make a man fierie tongued but this fire was neuer taken from Gods altar as the Prophets was this fierie tongue neuer came from heauen as the Apostles did It followeth And touched my lippes This fifth and last circumstance is the Application of the remedie The coale which is the medicine is applyed by this Angel to his lips that is to that part which was polluted and as he formerly complained of the pollution of his lips so the medicine is applyed to his lippes Here the Angell which in this case is made GODS minister doth teach all Gods Ministers a great point of wisedome in heauenly Diuinitie namely to

curse vnder which euery man is borne is the second death the death of soule and bodie which is the eternall want of Gods presence and the accomplishment of his wrath and an apprehension and feeling of that wrath seazing on body soule and conscience The first curse was a spirituall death the death of the soule The second a temporarie death the death of the body The third is an eternall death a death both of soule and bodie together and for euer This eternall death is the curse of all curses the miserie of all miseries and torment of all torments and I shewe it thus Often when thy tooth acheth and sometime when thy head acheth or in the paine of the stone or collicke thou wouldest giue all that thou hast in the world to bee eased of that paine Nay in the exstremitie of some fitts many will wish them-selues euen out of the world Now if the paine of one tooth can so farre distemper minde and body that it cannot bee releiued with all the pleasures of this life O then what a torment shall that bee when not one kinde of paine but the whole viole of Gods wrath shall bee powred not on one member but on the whole soule body and conscience and that not for a time vnder hope of better but eternally without hope of release and that not in this world where there are comforts helpes and remedies but in that vgly and darksome place of torments and that not amongst liuing men which might mittigate thy paine or else bemone thee and beway leit with thee but with the Diuels and damned spirits which will now laugh at thy destruction and solace themselues in this thy misery and will reioyce as thou didest serue them in earth so now in hel to be thy tormēters It may be therfore by the way good warning and wisedome to vs all when we feele the extremity of some bodily paine to consider with our selues and say O then what shall be my misery and torment if I repent not when not one member but soule bodie and conscience shall be racked and tormented in the feeling and apprehension of the anger of the Lord of Hostes In these three points stands that curse and wrath of God vnder which euery man is borne And these doe answer to the three degrees of sinne which are in vs for as the two first Rules taught vs there is in euery man by nature till hee repent a three-fold guiltinesse First a guiltinesse of Adams sinne Secondly the taint of originall and vniuersal corruption Thirdly a pollution by many outragious actuall sinnes In the first of these euery man is equally guiltie In the second euery man is equally corrupt But in the third euery one keepes that compasse within which the Lord wil keepe them by his limitting power Now as in our guiltinesse of Adams sinne sin hath his beginning In originall sinne his continuance in actuall sin his perfection So answerable herevnto the wrath of God which alwaies standeth opposite to sinne is begun in leauing vs by nature to the slauerie of Sathan is continued by death and is accomplished in damnation And now these three Rules I commend to the carefull Christian consideration of you all certifying you from God that as you can neuer bee saued vnlesse you repent nor repent vnlesse you Search your selues as here the Prophet bid deth So that you can neuer search your selues aright til you bee perswaded and resolued of these three Rules and of the truth of them all euen in your hearts and consciences namely First that thou art guiltie of Adams sin Secondly that thou art prone by nature to al euil in the world Thirdly that for these thou art subiect to the wrath of God and to all the curses of his wrath but when thou art in heart conscience resolued that these are true then thou art a fit Scholler for this Lesson of the Prophet Search thy selfe For when thou goest thus prepared vnto this Search and esteemest of thy selfe as these three Rules haue described thee then if thou Search into thy selfe thou wilt finde thy selfe and thy estate to be such as will cause thee to repent returne and take a new course therefore what the Prophet sayd to those Iewes I say vnto you also my brethren of this Realme of England who are here now gathered together out of so many countries quarters of this Realme yea in the name of the same God I cry vnto you Search O Search your selues and thinke it not a matter indifferent to do or not to doe it but know it that God commandes you as euer you will come to saluation Search your selues And the rather because by these three Rules you see how much chaffe of corruption is in your nature and what neede therefore it hath to bee searched into and fanned by Repentance Bee well assured thou man whatsoeuer thou art there is so much Chaffe in thee that if thou search not and fanne it not out thou wilt proue nothing but Chaffe at the last day and so be blown away with the winde of Gods iustice into Hell Take hold therefore of this exhortation and deferre it not Thou wilt not suffer thy Wheate to lye too long in the chaffe for feare of hurting it Is it then safe to suffer the chaffe of thy sinnes and corruptions to lie cankering and rotting in thy heart Bee sure that that little portion of grace which thou attainest vnto by liuing in the Church and vnder the Ministrie of the Word of GOD will bee putrifyed and cleane corrupted with the Chaffe of thy sinnes therefore againe and againe I exhort you to make conscience of this dutie Search into your selues fanne out this Chaffe this presumption of ours and high esteeming of our owne nature and conceits of Gods fauour before wee haue it that so this Chaffe being blowne away the Lord may then bestow vpon vs foundnesse of grace the foundation of al goodnes which is a holy humbled heart Salnation is such a building as the foundation thereof had need to be sure and strong Ignorance blindnesse and presumption are not sufficient foundations for such a building therefore as no man wil build a strong house vpon any earth but will first search it least it prooue Sandie so ouerthrow all So a wise Christian will not build his saluation vpon fancies conceits and naturall presumptions but will Search and looke into his heart and finding these to be sandie and rotten and therefore too weake for the foundation of so glorious a building wil refuse them all and labour to furnish his heart with such sound grace as whervpon he may trust so weighty a work as is the Saluation of his soule Againe if thou wilt stand in the day of triall then Search thy heart betime and discerne betwixt Chaffe Wheat thou seest that chaffe flyeth away before the wind but good corne indures the Fan and the furie of the wind so in