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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A11070 The diseases of the time, attended by their remedies. By Francis Rous Rous, Francis, 1579-1659. 1622 (1622) STC 21340; ESTC S107870 133,685 552

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to be the footstoole of the spirit But if thou abide constant in the spirit thereby art possessor of thy owne soule and a commander of things transitorie thy sowing to the spirit shall make thee to reape of the spirit and thy Haruest shall bee life euerlasting Thou shalt also stop the mouthes of them that speake euill of Dignities and for the abuse would take away the vse Thou shalt bee called a builder of Sion and a repayrer of the breaches of Ierusalem But on the otherside They that sow to the flesh shall of the flesh reape corruption They that build vp a Babell shal be stricken with confusion They that partake with the Harlot in her sinnes shall partake with her in her plagues and * Reu● 18 7 8. one of her chiefe sinnes is Pride and her plagues are Mourning Famine Death and Fire Their soules shall be banished from the Tree of Life which is the extremity of hunger They shall be sent into weeping and gnashing of teeth which is the most bitter mourning and to the second Death where the Worme dyeth not and the fire neuer shall be quenched CHAP. XIII A double fault in teaching one that fretteth the whole flesh the other nourisheth the proud flesh one thinkes to saue men by angring despising them the other will not saue them rather then offend them OVr Sauiour CHRIST sayth W● to you when all men speake well of you and Saint Paul sayth I seeke to please all that by all meanes I may winne some In these two Sayings there is a shew of Contrariety between the Master and the Seruant Christ accounts them accursed with whom all are pleased and yet Paul striues to please all though those with whom all are pleased bee accursed And according to the misinterpretation of these two places haue risen two Errours the one of them that thinke their Ministery neuer well set on worke or sufficiently confirmed vntill it hath stirred vp the whole World against them The other of them that thinke it the chiefe discretion of their Ministery not to speake any thing which by a reproofe of euident sins may hazard the loue of any of their hearers But Verity being euer the Companion of Vnity and Christ and Paul speaking both infallible Verity they are certainly at Vnity Now this Verity like a right Line will plainly shew the crookednes of both these Errours and this Vnity will condemne their contentiousnesse that fal out about the defence of Errours Christ speakes not to this end that the Ministers should labour for hatred or striue that men should speake ill of them but he sayth That the ill speeches of men are ordinary consequents of a faithfull Minister yea a faithfull man Hee doth not tell the Ministers that they should follow hatred but he tels the Ministers that hatred will follow them Hee doth not set the Minister by the eares with the World but hee saith the World will take the Minister by the eares Hee is of Saint Pauls minde that he would haue the Minister in all indifferent things to please all but yet he denounceth that though such courses be taken of pleasing yet the very exercise of the Ministery will mostly get displeasure And heereof no better example then Paul himselfe with whom though striuing to please all yet the most of all were much displeased So that both these Sayings may bee harmoniously contracted into one sentence Striue to please all that you profit some yet striuing to please all be ye sure that some will bee displeased For the Seed of the Serpent will hate Seed of the Woman and the World that only loues her own will hate them that are not of the World But that we wander not on eyther hand into these diuers Errors let vs find out the right paths of truth euen the true Lawes of pleasing and displeasing In pleasing let this bee the first Law That Ministers are to propose a good end in their pleasing they must not please men to their damnation nor please them to Gods dishonour nor for their owne vaine glory but they must please them to saue them and to bring them to serue and glorifie their Creator Secondly they must please them in things lawfull euen in things good or at least indifferent They may not please them in euill that good may come thereof neyther may they sooth them in their sinnes which is to edifie the Kindome of Satan but if there bee at anytime a conniuencie at no hand may there be a combination nor incouragement it must bee for the more profit euen to watch a better oportunity And still be it prouided that no perfect peace by any meanes be made with sinne Aboue all let a Minister striue to please in holinesse of life for the beautie thereof hath often stolne away the hearts of the gain-sayers and gained their affections euen against their wils Yea let his Gesture haue an amiable comelinesse befitting one that is a Man of God And such is a graue Humility euen without Pride or Basenes not carnally but spiritually both confident and humble Thirdly let them please them in the wisdome and discretion of their Dispensation Let them giue the great Ones their Honours and Respects let Festus be called Noble and let King Agrippa haue his commendations of beleeuing the Prophets for this is not to giue Titles or to call good euill but to speake truth and to giue honour to whom honour belongeth A wicked Man may be outwardly honorable and thou mayst not rob him without because hee is alreadie robbed within Thou mayst cast him downe by spirituall iudgement but not degrade him of his temporall dignity thy weapons are spirituall not carnall and thy Masters Kingdome is not of this World If thou doe otherwise rayle on the Pope as much as thou wilt thou art surely a limbe of him for he robs men wholy of temporall honour for spirituall offences and thou robbest them in part Eccl. 12.12 But thou shalt prooue thy selfe an ill Fisher for soules if thou wilt not bayte thy doctrine or behauiour with that sweetnesse or ceremony by which the fish will byte the better and be the sooner caught In summe know the estate of thy Flocke in particular to bee to euery one a seuerall Man in thy priuate conuersation and still one man in the publike Be that to euery Man by which thou mayest winne him most For thou must bee all for gaine a true Worldling but of another World Thirdly in indifferent things as lawfull and decent recreations allow them yea sometimes therein ioyne with them God that filleth vs with food and gladnesse allowes these blessings especially to his blessed ones the rest haue it by stealth Let vs not make the gate of Heauen narrower then God hath made it neyther let vs make Religion a ghastly thing by vnnecessary opposing of Nature for the businesse of Religion is not to crosse Nature created but Nature corrupted euen our Corruption not our