Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	everlasting_a	reap_v	sow_v	4,291	5	10.3472	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

former and latter rain and now judge thou who art a party whether there hath any thing been wanting on Gods part to make thee happy but thou wilt needs dye not because thou lovest death but sin which is the cause of it And let us all remember that our worst enemy is within us Bern. Ipsi gestamus laqueum nobiscum circumferimus inimicum We carry a snare about with us our own enemy is within us We are beaten like Judah with our own staffe and manacled with our own bracelets yea with Saul we slay our selves with our own sword It 's a Serpent in our own bosome that stings us Inimici hominis sunt ejus domestici A mans foes are those of his own house He that dips with us in the dish is it that betrayes us Blame not Satan or his instruments these could not kill us but that this Traytour opens the doors their temptations else would fall like a spark of fire in the Sea much lesse let us murmur against God though he be the inflicting cause yet sin is the meritorious Take heed of this enemy so much the rather for it 's a potent and politick enemy being an old man that receives influence from the Devil it 's worse then the Devil who hath some natural goodnesse wisdome and power which in themselves are good though by him abused But in the flesh dwells no good thing it fills the whole man full of impiety as the mind with wicked thoughts making it like a dark filthy Dungeon full of Snakes and Adders destitute of heavenly light and heat the imaginations of it onely evil continually and if the best part be so what is the worst It 's a store-house or a common sewer of abominations fills the eye full of Adultery the countenance of wrath makes the throat an open sepulchre the tongue a world of wickednesse if a world in that little member how many worlds in this little world of ours fills the hand with extortion makes the feet swift to shed blood in a word all the Devils brats are warmed conceived and bred in that wombe it 's an enemy to all Spiritual undertakings what is wisdome to the Spirit is foolishnesse to the flesh what the one willeth the other nilleth what the one endeavours the other crosseth it breakes all Lawes both of God and man and makes unreasonable Lawes of its own of sin and death Rom. 7.23.8.2 Of sinne therefore dishonourable to live after them for it gives unreasonable command He that obeyeth hath Chams curse to be a servant of servants But the service is dangerous in that rewarded with such wages for the wages of sin is death worse then for a man to serve at the Gallies all day and be hanged at night Therefore of all enemies let us take most heed of our selves these lusts within us fight agaist us 1 Pet. 2.11 they hunt for the precious life and if we yeeld to them we dye He that soweth the wind shall reape the whirlwind If we sowe to the flesh we shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape life everlasting For if ye live after the flesh ye shall dye but if ye by the Spirit mortifie the deeds of the body ye shall live But if ye by the Spirit The Conolation c. Now I am fallen on the second Proposition the Consolation Hitherto I have tyred your patience with a discourse of the works of darknesse and a sad narration of death the reward of such works give me leave now to entertain your ears with a more pleasing discourse of life and of the narrow way that leads thither If ye by the Spirit c. The flesh like a potent King domineers in a natural man and makes him yeeld obedience to it in the lusts thereof yea in a regenerate man it remains though weakned and wounded like the Canaanites if it cannot dwell in the City it will lodge in the subburbs though it raign not like a King it will rebel like a Traytor sometimes assaulting by open violence sometimes by secret ambushments and hidden stratagems undermining so that while he dwells in this tabernacle of flesh the flesh will continue in him his labour shall not end so long as his life doth continue while we live then we shall find work enough to keep under this rebel and to encourage us herein God hath given us such an help as will effect it his Spirit and propounded such a motive as may spur on the dullest Laodicean Ye shall live Here the Apostle doth these two things Divided 1. Proponit officium If ye c. 2. Promittit mercedem First the work then the wages first we must do the will of God then receive the promise first God must be glorified by us and then he will glorifie us the hardest that is first and that we must look to to mortifie the sweetest comes last and that God will care for Ye shall live In the first we note these particulars Subdivided 1. Octjectum deeds of the body 2. Actionem circa objectum Ye must mortifie the deeds of the body 3. Causas hujus acticnis principalem the Spirit minus principalem we First The deeds of the body what for the object about which mortification is conversant the deeds of the body Here we must explicate both the fountain and streams Some understand a metonymie in this word body so by it understand the natural body because sin is acted by the body Others understand it metaphorically of that old man and masse of corruption that is in every man called the body of sin Rom. 6.6 7.24 Col. 2.11 for as the body is a totum integrum consisting of many members so is sin Col. 3.4 the head of sin vain imaginations the heart of sin corrupt affections the tongue of sin rotten communication the forehead of sin impudent avouching the hands and feet of sinne wicked executions Again as the body hath its dimensions so hath sin it reacheth to heaven and burneth to the lowest hell is's of as great a latitude as Gods Commandments which are exceeding broad 3. As the body is knit together by joynts and ligaments so is sin If the foot of sin do but stirre the whole body moves as we see in the sin of Adam He that offends in one is guilty of all he sins against the general equity of the Law and righteousnesse of the Law-giver As the body compasseth us about so doth sin it 's peccatum circumstans that for the first by the body we mean the body of sin Secondly For the deeds of the body This old man though old yet is very stirring and operative When men grow old their apprehension is weak their memory dull the strong men bow the whole man is feeble but it is not so in the body of sin the older it is the more vigorous and lusty Nothing in the world so fruitful though these are but 〈◊〉

year to shed a tear the debt in time would be discharged And though this be an unconceivable time yet it would comfort a little if then there might be an end or a mitigation of the torment but here the worm dieth not the fire never goes out here death ever lives want knows not how to be desective the end ever beginneth and death which we now so fear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most fearful of all other fearful things for it is indeed the king of fears will they then desire as a Paradise but it will fly from them and that second death will feed on them as grasse which suffers a continual death being cropt by the cattel and yet still lives in the root If God preserve the three children in the flames that they be not burnt if mount Aetna sends forth flashes continually and it is not consumed It s St. Aug. argument If the Salamander live perpetually in the fire why cannot he by his power support their nature to live for ever that they may ever dye Oh how much better were it for them that they had never been or as they had lived like beasts so they might die like beasts to be no more So we see the consolations of the flesh are the desolations of the soul Carnis consolationes sunt animi desolationes Hell never restores those whom it once receives Infernus quos semel recipit nunquam restituit saith Cassiod So Aug. sins are bound and loosed here in the world to come is nothing but remuneration and condemnation Hic ligantur solvuntur peccata in futuro seculo nihil est nisi remuneratio condemnatio no end no ease no intermission And thus you have heard the reward of the wicked and the fearful doome o them that live after the flesh This is the cause why the man is deprived of comfort and filled with sorrow in this world why the soul is deprived of God in spiritual death and the body of the soul in corporal this is the reason why the soul is deprived both of God and the world from the natural death to the resurrection and why both soul and body are deprived of the vision and fruition of God to all eternity Nor must you think this to be a meer fable or Poetical fiction or that we make the matter worse then indeed it is the singular purity of God cannot abide sin therefore it must be purged by blood or fire God will have his justice magnified therefore will not spare an onely Son he will have truth maintained who often hath declared this in his Word it s an irrevocable decree that they who live after the flesh shall dye In the first decree he said to Adam Moriemini but his goodnesse reversed it to Nineveh Ye shall be destroyed but yet upon their repentance spared and so may these else know this is a branch of the second Covenant which shall not be abrogated For what can God give better then his Son on his part or upon what easier termes can he capitulate with us His wisdome hath thought meet that there should be som bounds to his mercy else he should seem prodigal of it and be thought to have absolute need of his creature and therefore notwithstanding Christ his satisfaction to declare his justice against contemners of his grace and haters of purity he hath said and sworn that unbelievers shall not enter into his rest and hath peremptorily decreed without hope of repeal or mitigation of the censure that If ye live after the flesh ye shall dye It 's not finis operantis but operis for they would live after the flesh and not dye they would live like Devils and dye like Saints the life of Balaam but the death of the righteous But he that sins voluntarily must suffer involuntarily there is a connexion of these ab ordine justitiae divinae He that soweth to the flesh shall of the flesh reape corruption Let not man then separate what God hath joyned and though he assay it he shall never be able to do it If they will live after the flesh they shall dye But as St. Gregory upon the Parable of the rich man Recordatione magis eget versus iste quam expositione so I may say of this therefore we will draw hence some Corollaries which may be for our Spiritual direction First then will sin cousen us thus The Use for Information who would have suspected that such beginings that promised such delight would have ended thus that so glorious a Sun-shine morning would have closed with such gloomy blasts with such thunder and lightning stormes and tempests then let no child of God envy the wicked their delight in sin not grudge at his delicious fare Silkes and Sattins Much good may do Nabal with his good chear and Haman with his preferment I envy not the whole world to Alexander upon such hard terms there is poyson in their delicates and clothes are fafcinated their advancement prefers them to the gibbet their very life is but a continual death and how bitter shall be the death of these men Rather let me have Jacobs pillow and Canopy so I may have his dream let me have John Baptists hair-cloth so I may have his conscience No I admire those worthies of old that would choose to do or suffer any thing rather then split themselves upon these rocks Oh happy confessors and thrice blessed Martyrs that passed thorow fire and water and refused no torment no death that they might be delivered from the second death Let me passe under Esayes saw and endure Jeremies showres of stormes let me not refuse Zacharies sword nor the Lyons den with Daniel let me be beheaded with St. Paul or crucified with Andrew and Peter let me be flayed with Bartholomew or my braines dasht out with St. James let me be put into a vessel of scalding liquor with St. John or broyled on the Gridiron with Laurence let me suffer abstinence affliction persecution exile imprisonment with those holy Fathers of old Chrysostome Athanasius Ambrose Hierom let me be given to the wilde beasts with Polycarpus and Ignatius yea if it were possible let all these meet and the tormentots prompted by the Devil himself see if they can invent any torment more exquisite let me suffer in this world what humane nature is capable of rather then be forsaken by God and dye ever Oh blessed Christians that would offer your selves rather to your persecutors in the dayes of Tertullian Ego sum Christianus Christianus et ego I shall ever subscribe to that of holy St. Aug. Domine hic ure hic seca ut in aeternum parcas and again Do de me poenas ut ille parcat I had rather suffer Gods chastisement then his punishment And I would to God this might be an advertisement to us all how we live after the flesh though it be pleasing and profitable for a while yet the event should deter wise men