Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	eat_v	flesh_n	meat_n	7,845	5	9.0841	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10929	The true conuert. Or An exposition vpon the vvhole parable of the prodigall. Luke. 15. 11.12. &c. Wherein is manifestly shewed; 1. Mans miserable estate by forsaking of God. 2. Mans happie estate by returning to God. Deliuered in sundry sermons, by Nehemiah Rogers, preacher of Gods Word, at St Margarets Fish-street. And now by him published, intending the farther benefit of so many as then heard it; and the profit of so many as shall please to read it.	Rogers, Nehemiah, 1593-1660.	1620 (1620)	STC 21201; ESTC S116104	291,820	402

it is impossible to recouer yet as Christs omnipotent voyce brought him forth bound hand and foote and brake his bands asunder and set him at libertie So is it able to bring thee forth out of the graue of thy sins and to knocke off those gyues and fetters of Satan wherewith thou art so fast bound and to restore thee to the liberty of the sonnes of God Be not then discouraged from following the meanes for though thou hast a long time lyen a rotting in thy sinnes yet in Gods good time thou maist be raised to newnesse of life by his powerful voice vttered in the ministery of the Gospel A third vse of this poynt is for Exhortation to all such Vse 3 as do liue this life of grace that they would make much of it and cherish it striue to confirme it and strengthen it in themselues I confesse indeed it is true which Christ saith Hee that hath tasted of this life shall neuer see death but yet let vs know hee may feele sicknesse and such sicknesse as is nigh vnto death and be so sicke as that he may thinke there is no way but death and all for want of nourishing this new life which is begotten in him See then you preserue your life and that you grow vp in soundnesse of grace and spirituall strength be content to vse all good meanes for this end and purpose Fiue helpes for the preseruation of life spirituall and in speciall th●se fiue First Food Secondly Recreation Thirdly Exercise Fourthly Sleepe Fiftly Physicke You all know what great good helpes these are and how needfull for the preseruation of life corporalle assuredly they are as good for the preseruation of life spirituall 1 Meanes is Food and as necessarie As for Food wee all know if it be wanting the bodie cannot long be strong nor last it must needes famish So is it with the soule if it want it sustenance and due meales it must needs pine away It is requisite therefore that wee bee frequent in hearing of the word read 1. Pet. 2.2 and preached as formerly I haue said As also in comming to the Sacrament there to eat and drinke the flesh and bloud of Christ spiritually by faith Iohn 6.35.48 50 51 53 54 55. for Hee is that bread of life and whosoeuer eateth of this bread shall liue for euer his flesh is meate indeed his bloud is drinke indeed 2 Helpe is Recreation The second helpe is Recreation How auaileable this is for the health of the bodie we are not ignorant of It is a great meanes for the preseruation of life it maketh the bodie more able and the mind more cheerefull for any worke of our callings Thus spirituall Recreation is a notable preseruer of the life of grace and therefore must be vsed of euery Christian Recreate thy selfe then in singing of Psalmes Iam. 5.13 to which St Iames doth exhort vs And when thou art a wearie of some one exercise thou art about as that we shall soone bee such is our corruption then betake thy selfe vnto another Fall from reading to singing from singing to praying let this be thy recreation and vse it often 3 Meanes is Exercise The third is Exercise Without this the body grows diseased full of aches and paines as experience proues And so doth the soule grow diseased and weake yea many times deadly sicke for want of it Exercise thy selfe therefore daily in holy dueties as in Prayer mortification Good workes And with the godly man Psal 1.2 exercise thy selfe continually in the Law of God The fourth is Sleepe 4 Helpe is Sleepe Ros naturae which is most necessarie for the entertainment of bodily health It is the dew of nature and as necessarie for the bodie as meat and drinke is To this is meditation of Gods word compared it is as sleepe and rest to a Christian soule which doth refresh and reuiue it euen as sleepe doth the bodie Thou maist not forget to giue thy soule this rest Fiftly 5 Meanes or helpe is Physicke Physicke is an excellent helpe as to keepe the bodie in good order so to keepe the soule likewise in good temper With the potion of Repentance we must daily purge our hearts and with the vomit of confession rid sin from off our consciences And bee content withall to accept of that physicke which God himselfe shall prepare for vs His crosses are his medicines afflictions are good proper recuring recouering physick for diseased affections Admit then without grudging of this potion which is prepared for thee by the hand of thy maker It may happily be vnpleasant what then wilt thou be displeased with the relish when thy sicke heart is thereby eased of her paines hee is worthie to dye who will rather chuse a wilfull sicknesse then a harsh remedie And yet here is not all for good dyet is also necessarie vnto physicke In vaine doth the potion worke our recouerie if our euill behauiour afterwards bring a relapse See therefore that after you haue purged your hearts by repentance you obserue the strict dyet of obedience Refraine from those corrupt meats whereon your soules haue formerly surfetted Let all sinne be carefully auoyded Come not in euill company follow no euill example hearken to no euill counsell and then your soules shall liue Isay 55.3 And these are the meanes which whosoeuer would grow strong in grace and preserue the health of his soule must vse If then thou desire to haue thy soule thriue and be in good liking see thou practise them and that constantly and conscionably as in Gods presence So shalt thou find the benefit of it in the end to be exceeding great Vse 4 Lastly is this so that he onely liues which liues the life of grace Then here is matter of exceeding great ioy and reioycing to all such as vpon examination of themselues by the former notes haue some assurance that they liue this life Better saith Solomon is a liuing dogge then a dead Lyon Better it is to be a liuing soule though neuer so poore then to be a dead corp● though neuer so well be-stucke with flowres What though many in the world haue thousands of pounds great lands large reuenewes yet if they haue not grace they are but stinking carkases Farre better is thy estate though thou hast neuer a groat for thou art a liuing soule borne anew and an heyre of heauen Blesse God then more for this then if be had giuen thee a kingdome reioyce in thy new estate and happie condition It hath beene an ancient custome for men to celebrate their birth-day Math. 14.6 as wee see in Herod who vpon that day that hee was borne made a banquet to his Princes and Captains and chiefe estates of Galylee How much more ought a Christian to remember if he can the day of his new birth and make that a day of ioy and gladnesse a day of feasting and reioycing to the

and soule more and more disabled And therefore wee haue great reason to make hast and no longer to deferre and put off repentance Reason 4 Fourthly because for the present thy estate is fearefull Is the great danger that the sinner is in for the present the wrath of God hangs ouer thy head by a twined thred if thou hadst eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying betweene death and the Diuell as Peter did betweene the two souldiers Acts 12.6 bound with two chaines Now who would bee in such a danger one houre for the gaining of a world euery creature is vp in armes against thee they wait but for a watch word would God bid them strike they would soone dispatch thee and Hell that gapes for thee longing to deuoure thee You haue little cause then to deferre one day one houre or one minute Thus you see some reasons many more might be brought but wee hasten to the vses Vse 1 And first This reprooueth that wonderfull madnes and exceeding great folly of such as procrastinate and deferre their conuersion to the Lord and put off their repentance though the Lord call them thereunto and offer them neuer so fit an opportunity Men indeede confesse repentance is needfull they will say there is no hope of Heauen except they doe repent they purpose to repent But here is the mischeefe of it they will not doe it in time but deferre and fore-slow it till heereafter and that through the Deuils delusion perswading them that they haue time enough to repent in they may yet enioy the pleasures of sinne and turne to God heereafter who will assuredly receiue them to his mercy For God saith he is mercifull and hath faithfully promised that whensoeuer a sinner repenteth him of his sin hee will blot out all his wickednesse out of his remembrance As he dealt by the theefe who was receiued to mercy at the last houre though his whole life was spent in wickednesse so will hee deale with thee What needest thou then as yet thinke of repentance seeing thou mayest enioy both the pleasures of this life and of that which is to come also And thus hee carries thousands blindefold to hell who know not they are nigh it vntill they they fall in it gulling them most shamefully teaching them to reason against their owne saluation how often doe you heare these reasons brought Thirdly many lets of timely repentance First hope of long life I haue time enough to repent in What tell you me of Repentance as yet Is not God mercifull Did hee not shew mercy to the theefe at the last gaspe I doubt not but to bee saued as well as the precisest of you all But thou who thus goest on head-long to damnation come hither and let me shew thee thy monstrous folly that if it be possible thou maiest be recouered out of the snare of the Deuill 2 Tim. 2.26 who art thus taken by him at his will First It is a folly to deferre repentance vpon hope of long life thou blessest thy selfe with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt liue till thou commest to bee old Doest not thou see how vpon the stage of this world some haue longer Reason 1 parts and some haue shorter Because many die before Matth. 20.1.2 And as wee enter into the Lords vineyard doe we not so goe out that is in such a manner and at such an houre some in the morning some at noone some at night some die in the dawning of their liues passing from one graue vnto another being no sooner come out of the wombe of one mother but another mother receiues them into hers Some die in youth as in the third houre others die at thirty forty or fifty as in the sixt and ninth houre and other some very old as in the last houre of the day Now tell mee how many die before fifty for one that liue till they be past that age What hope hast thou to liue till thou beest so olde Doest not thou daily see and heare of many that goe well to bed at night and are found dead in the morning of many other that are suddenly slaine or come to some vntimely death why may it not be thus with thee how vaine then and false is thy hope of long life seeing no man can tell what a day what an houre may bring forth Reason 2 But in the second place Say thou doest liue vntill thou art old Because olde age is no fit time for it 2 Sam. 19.35 yet consider how vnseasonable a time this is for repentance Behold saith Barzillai to Dauid I am this day fourescore yeeres old and can I discerne betweene good or euill hath thy seruant any taste in that I eat or drink Can I heare any more the voyce of singing-men and women wherefore then should thy seruant be any more a burden vnto my Lord the King Heere see how he confesseth that by reason of his age he was vnfit to attend vpon the King or doe him seruice and therefore much more shall a man be disabled in olde age for this worke of repentance Salomon calls the daies of old age euill dayes and withall Eccles 12.1 wils the young man to remember his Creator before they come They are termed euill not because they are so in themselues but because of the many-fold miseries that doe accompany them and so the Philosopher called old age Diog. Laert. in vita Dion The Hauen of all euill because of the innumerable maladies and aches and paines that do flock thither as into a common receptacle For then shall the keepers of the house by which Salomon meaneth the hands which are the protectors of the body tremble and shake Eccles 12.1 And the strong men that is the legs that should carry the body bowe themselues and wax faint and feeble and the grinders by which he meaneth the teeth the mouth being as the mill and the two rowes of teeth like the vpper and nether mil-stones shall cease because they are few and those that looke out of the windowes shall bee darkned that is his eyes shall wax dim and his sight shall faile him ● then shall the dore be shut in the streets when the sound of the grinding is low The mouth and the iawes shall hang downe and not be fast neither shall they eat as young men vse to doe Hee shall rise vp at the voyce of the bird his sleepe shall not be found but it shall be taken away yea with euery little chirping of a bird hee shall bee awaked and all the daughters of musike shall bee brought low their cares shall wax deafe they shall not delight in musike they shall also bee afrayd of that which is high they shall then goe hanging downe the head and shoulders as they

to make vs more thankefull 52 Gods good blessings are abused by the wicked for sinnes seruice 130 Blessings better known by their want then by their enioyment 165 God bestoweth vpon vs his Blessings by ordinary meanes 254 Boasters of sinne doe afresh commit their sinnes 201 All Beasting in our selues taken away in the worke of conuersion 223 There is a holy Boasting which a childe of God may vse 338 A man may not so boast of his gifts as that he aymes at his owne glory ibid. The reason why no more complaine of the Burden of sinne 287. C The Church visible is a mixt company p. 18 Difference betwixt true sanctitie and Ciuilitie 21 Diuers kinds of Confession 195 Confession is necessary before remission 195 God cannot in Iustice forgiue sinne except it be confessed 198 No sinne must goe vnconfessed that wee would not haue to go vnpardoned 202 The benefits of true confession many 202 Confession must be in particular and not by whole sale 204 The properties of true confession p. 205 That sinne which is truly confessed shall neuer be imputed 20● Confession of sinne must be made onely to the Lord. 207 Auricular confession condemned and the reasons for it answered 208 Sinne must be confessed to God though he alreadie knoweth it 210 As sinne was enlarged in the committing so must it also be in the confessing 214 Serious consideration bringeth forth sound determination 127 Our wayes must be often considered 128 Choyce matter for Consideration 129 Wicked men fitly resemble a C●arse in foure respects 284 Such as haue waking Consciences are to blesse God 12 No earthly thing can content the soule 91 Seeke not for content in the things that are here below 93 The godly are content with the hardest measure 160. 319 Concealars of sinne reprooued 199 Concealars of sinne are the Deuils Secretaries 201 We may not despaire of the conuersion of any 50 Our conuersion is from Gods free grace pag. 222. 302 All the prayse of it is to be giuen vnto God 226 The true Conuersion of any doth bring ioy to the godly 279 The whole Trinitie reioyceth at the Conuersion of a sinner 281 We ought not to enuie at the Conuersion of any 280 Conuiction is the readie way to Conuersion p. 8. Men liue in sinne because they are not conuicted of sinne 9 We must ●se all good meanes for the conuiction of sinners 12 It is dangerous to keepe company with the wicked 100. 288. The onely way to haue sinne couered is to vncouer them 202 God will neuer vpbraid the penitent with their former courses 250 Custome in sinne is not easily left 179 Directions for the right vsing of the Creatures 268 We may not complaine against Gods proceedings 321 D There is a two-fold Death A death corporall and spirituall pag. 282 Euery wicked man is a Dead man 283 The three sorts of coarses which Christ raised from the Dead resemble three sorts of sinners 297 Such as defend their sinnes double their sinnes 201 As sinne so grace groweth by degrees 132 It is dangerous to delay our turning to the Lord. 189 Deliberation is good in worldly businesse but not in the matter of Repentance 88 God giueth to his children as for necessity so for de●●ght 264 Desertions of two sorts 43 What kind of Desertion may befall Gods childe 43 What kinde of Desertion befalleth Reprobates 44 Of all iudgements in this life Desertion is the forest 47 Speciall sins which cause Desertion 48 A man ought to speake in his owne Defence if the flander that is laid vpon him redound to the discred t of the Gospell pag. ●39 Sound consideration bringeth sound Determination 127 Foure Differences betwixt ciuilitie true sanctifie 2● Two Differences betwixt holinesse and restraining grace 22 Denies of sinne depriue themselues of mercie ●00 Doctrine which Papists teach is but a frothy doctrine and cannot nourish 95 Doctrine of Doubting a rack to the Conscience 240 The reason why many wicked men Dye so quietly 287 E No Earthly thing can satisfie the soule pag 91 Rules to be obserued in our Eating 265 In our Eating we must haue a care to redeeme the time 269 Where there is true repentance there is not onely a purpose in the heart but an holy Endeauor in the life 166 The true Penitent apprehendeth sinne as a deadly Enemie 212 Enuie repineth at euery blessing that any other hath 3●2 Hell is the fittest place for the Enuious ibid. Enuie is to be auoyded 312. It is the vnprofitablest of all vices 313 Enui● hurteth others but especially it selfe 312 Meanes to auoide Enuie 314 Enuie the best medicine for the quickning of the fight 315 No flying Enuie if a man doe well 31● Excusers of sin far from Repentance 199 Many haue an excellent facultie in enlarging other mens sins but they can Extenuate their owne 213 Examination of our hearts the first step to Repentance 101 Without Examination we know not whether our courses tend ibid. No day should passe ouer without Examination 103 It is the propertie of the wicked to Expostulate the case with God 317 God is an Eye-witnesse of euery sin 1●0 The remembrance of Gods All-seeing Eye should incourage vs to well-doing 153 To forget Gods Eye when we go about sinne doth increase the sin and aggrauate the same 154 Gods Eye ought duely and daily to be thought vpon 155 F Painting the Face abominable 275 We may not be too much discouraged when we see some F●ll away 26 The land of sin is a la●d of Famine 75 Fasting needfull at some times 266 A man may eat some thing in time of a Fast if neede require ibid. All are not dutifull sonnes which call God Father 33 Impenitent sinners are out of Gods Fauour 228 Such as mourne for sin may assure themselues of Gods Fauour ibid. Temporall blessings no sure signe of Gods Fauour 42. 107. Where Gods Fauour is not wanting nothing shall be wanting 258 Great difference betwixt Gods Fauour Mans. 262 Gods Fauour to be preferred before all things ibid. How wicked men do Flie from God 60 Sinners are Fooles 27 They are not naturall but artificiall Fooles 32 Six properties of Fooles naturall to euery wicked man 29 The best worke of a wicked man is but a Fooles sacrifice 3● God will Forgiue all such as do repent be their sins neuer so many 2●3 We ought as readily to Forgiue others as God doth Forgiue vs. 236 God ●s more ready to F rgiue then man to beg pardon ibid. God ●ound vs we found not him 302 Where there is true repentance there is a Forsaking of sinne 175 G Ill vse or no vse of Gods Gifts bestowed causeth God to hide away his face for a time pag. 48 Common Gifts are of a wasting nature 73 God is larger in his Gifts then man is in his requests 256 God makes himselfe knowne to man as man that man may know him in some measure 15 We may not ascribe to God any visible shape