Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	abominable_a	adulterer_n	adultery_n	21	3	9.9256	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10617	Foure sermons viz. I. Sinnes contagion, or the sicknesse of the soule. II. The description of a Christian. III. The blindnesse of a wilfull sinner. IV. A race to heaven. Published by William Ressold, Master of Arts and minister of Gods Word at Debach in Suffolke.	Ressold, William, b. 1593.	1627 (1627)	STC 20894; ESTC S100603	96,549	145

affections that forgetfull of his owne redemption and of the redemption of all the elect he brake out Master Luke 9.33 it is good being here let us build three Tabernacles one for thee one for Moses and one for Elias but wist not what hee spake When worthy David had but some secret taste of this incomparable blisse by the intimation of Gods Spirit Psal 84.10 hee concluded that one day in the Courts of God were better than a thousand elsewhere Psal 42.1 2. yea he did long after it Like saith he as the chased Hart doth bray after the water brookes so doth my soule cry unto God my soule is a thirst for God even for the living God when shall I come and appeare before the face of God Oh how fit therefore that we should Run from the loathsome heape of our corruptions 1. Cor. 15.50 and bend our Race wholly unto eternall glorie for corruption cannot inherite incorruption Rev. 21.27 No uncleane thing shall enter into the new Ierusalem nor any thing that worketh abomination Psal 5.4 for as the holy Ghost speakes our God is not a God that loveth wickednesse nor shall evill dwell with him Oh saith the Apostle 1. Cor. 69.10 know ye not that the unrighteous shall not inherit the Kingdome of God be not deceived neither fornicators nor idolators nor adulterers nor wantons nor buggerers nor theeves nor covetous nor drunkards nor railers nor extortioners shall inherit the Kingdome of God yea Rev. 21. ● saith Saint Iohn the fearfull and the unbeleeving the abominable and murtherers and adulterers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death Without Rev. 22.15 saith the same Apostle as excluded from Gods Kingdome shall bee doggs and inchanters and adulterers and murtherers and idolaters and whosoever loveth or maketh lies Amos 6.3 even all the troupe of unhallowed creatures who as the Prophet speakes doe cast farre from them the evill day living wickedly and dying impenitently Oh how fit is it therefore that we should run from the odious sinck of our sins whose loathsome steam have long prest the very Throne of God for revenge against us now at length as the Apostle speakes Col. 3.2 to set our affections on things which are above bending our whole course unto the blessed state of Glorie And thus much for the Materiall in the word Run Come I now unto the Formall exprest in these words so that yee may obtaine Which we may fitly consider antecedently and consequently that is in respect of the primitive and subsequent things As the primitive and principall thing necessary in the forme of this Race wee must run opportunè in due season necessary for the expressing of the forme of this Race First primitively therefore as the chiefe and principall in this Race wee are to bee cautious that we runne opportunè in due season whilst grace is offered before our hearts grow hardned and even incurable through the custome of sinne For know we The divers staires or steps of sinne 1. Grave There is even in evill as Aquinas speaks Ordo ab imperfecto ad persectum 2. Step. Leve light 3. Step. Delectabile delightfull Prov. 2.14 if sinne be entertained but a while it will bring a grievous obduracie for how soone doth sinne by certaine steps and degrees come to an incurable height Sinne at the first entrance is grave heavie troublesome and burdensome to the conscience especially where there hath beene any good education but stay it but a while and it will grow leve light a matter of small weight little or nothing troublesome at all but lodge it yet a little longer and it will grow delectabile thou wilt delight in it it will bee a joy and a pleasure to thy affections as Salomon speakes of some wicked ones that having some space of time continued in their impieties he tells us they did rejoyce in it and delight in their base ungodly courses but lodge it yet a while longer upon thy soule 4. Step. Insensibile insensible Prov. 30.20 and it will become insensibile sinne will seeme to thee no sinne at all as Salomon speakes of the adulterous woman who saith hee wipt her mouth and said shee had not committed iniquitie Ephes 4.19 Such were the Gentiles spoken of by the Apostle past feeling given to worke uncleannesse with greedinesse for consuitudo peccandi tollit sensum peccati 5. Step. Desiderabile Mich. 2.1 Amos 8.4 5. the custome of sinne takes away all sense and feeling of sinne but let it yet stay a while longer upon the soule * Or as those greedy Carnalists that did long to have the new Moone past and the Sabbath to be gone that they might by a small Ephah and false deceitfull weights devours and swallow up the poore and it will grow desiderabile thou wilt desire and long to commit wickednesse as those pernicious ones in the Prophet Michah which did invent mischiefe upon their beds and did practise it as soone as the morning was light to shew their indearment unto wickednesse or as those cruell Iewes which did desire and long to destroy the Apostle Paul or as wicked Herodias Act. 23.12 Mar. 6.19 which did thirst to bee revenged of Iohn Baptist for reproving her abominable incest 6 Step Defensibile Esay 5.20 but stay it yet a while longer upon the soule and it will become defensibile thou wilt maintaine and defend thy wickednes Oh this is a grievous estate and even an incurable miserie cursed by the holy Ghost Woe to them that speake good of evill woe to them that defend sinne and wickednesse oh saith Origen peccatum parta est mortis defensio limen inferni sinne even any sinne is the gate of death but the defence of it is the very next step to hell Such was the condition of those rebellious Iewes spoken of by the Prophet who being reproved for their Idolatrie Ier. 44.16.17 insolently replied in the defence of their wickednesse Wee have followed strange gods and wee will follow them still Such were they spoken of by the Psalmist who arrogantly in the defence of their unhallowed speeches proclaimed Psal 12.4 With our tongue wee will prevaile we will speake fraudulently falsly and deceiptfully our lips are ours therefore wee may speake what we please who is Lord over us who shall controule us for that we speake But stay sinne a while longer upon the soule and it will grow to the greatest height 7. Step Ostentibile it will become ostentibile thou wilt not onely speake in the defence of sinne but thou wilt boast and glory in it seeking as it were praise and commendation for thy wickednesse This is a very dangerous condition oh when will these bee cured therefore the holy Ghost declames against such as intolerable pernicious Why boastest thou in thy

the equitie of God in punishing sinne First the blindnesse of man in corrupted nature from the pluralitie of the sinnes committed for the Apostle saith not they committed some thing worthy of death but things worthie of death Secondly the patience of God that he forbears to throw them downe to death though they commit things worthy of death Thirdly the equitie of God that hee throwes down none to death but for things worthy of death And first for the foremost the blindnesse of man in corrupted nature intimated from the pluralitie of the sinnes committed It is a grievous and a miserable estate to commit any thing worthie of death that is of eternall death the due reward of sinne Gen. 2.17 Rom. 6.23 for what is the force of eternall death oh exceeding grievous It doth not only sever a man from all joy from all blisse and glorie but loads him with all woe and miserie inwardly with the sting and worme of conscience to torment him outwardly with burning fire for ever to afflict him and yet never consume him for as S. Augustine speakes the motion of the heaven ceasing there shall be no passion materiall but spirituall Aug. l. 21. de Civit. Dei Cessante motu coeli nulla fiet passio materialis sed spiritualis But man blinded with corrupted nature discernes not this whence it comes to passe that he doth not only cōmit some thing worthy of death but things worthie of death even manie foule and odious sinnes thereby increasing the eternall wrath and judgement of God against him For as the sinne so shall be the punishment manie sinnes manie punishments One sinne may bring thee to eternall condemnation but many sinnes will aggravate the judgment and heape up an increase of wrath We know what the Lord speakes by the Prophet Esay Esa 28.17 that hee will lay judgement to the rule and Christ himselfe tells us that as Babylon hath sinned Rev. 18.7 so shee shall bee rewarded But corrupted man hee takes no knowledge of this therefore hee goes on every houre increasing his judgement for everie houre hee commits things worthy of death Oh thinke you if wicked Pharaoh had truly discerned that the multiplying of sinne had multiplyed the judgements of God against him As we may see from Exod. 3. to 14. would hee then so often have opposed the expresse voyce of the Lord Or thinke you that if pernicious Abab had truely understood that his deepe heape of sinnes would have drawne a deepe heape of judgements against him 1. King 21.25 would hee have committed so many things worthy of death would he have sold himselfe to commit wickednesse Oh by no meanes Or can we thinke that if that Epicure spoken of by our Saviour Christ had truely discerned that his heape of impieties Luke 16. his pampered feeding his unhallowed drunken discourses his cruell uncharitable affection that would heare no plaint nor mourning of poor distressed Lazarus that yet did crave but the crummes that fell from his Table thinke we if hee had truely discerned that his foule heape of sinnes would have brought upon him such a heape of punishments as to force him to cry out for one drop of water such a drop as might hang but on the tip of a finger Vers 24. and that poore Lazarus should bring it whom before he held so base as not worthy of the crummes that fell from his table and that to coole but the furie of his tongue onely a small request only one dip of but the tip of a finger to coole only the raging heat of one small part oh slender ease and if it had beene granted but can we thinke that if hee had truely understood that his so great heape of sinnes would have acquired so great a heape of iudgements that ever he would have contracted them oh void of question hee would not Or shall wee thinke that if the ungodly creatures of these times that runne headlong the path of sinne and wickednesse did cleerly see their miserable estate would they then commit so many things worthie of death to the daily increase of their punishment would they so violently reiect all exhortations all motions of the spirit and so furiously heape up sinne upon sinne adding not onely rebellion to their sinnes but strength to their rebellions oh void of question they would not But alas they are covered over with the darke veyle of sinne and corrupted nature so that they doe not truly discerne their miserable estates This was the condition of the Gentiles for although they knew in the generall that they which committed such things were worthy of death yet in the particular application they failed for in the soule of man two things are to bee considered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the understanding which comprehends certaine principles of nature as that murther adulterie and such like be sins and worthy of punishment the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the conscience which makes the assumption or particular application after this manner But we have committed such things therefore we are worthy of punishment Now observe wee that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or generall apprehension of the understanding the Gentiles discerned these things to be sinne and worthy of death but in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or particular application of the conscience they greatly failed namely that they were guiltie of these and therefore that eternall death belonged unto them From all which cleerly appeares the veritie of my first observation the blindnesse of man in corrupted nature intimated from the pluralitie of the sins committed for in this estate hee goes on in sinne hee commits things even many things worthy of death to heape up judgement and to aggravate his punishment Oh what shall this then inforce unto us but earnestly to labour for the grace of Gods spirit to purge and drive out this corrupted nature for were men once truly seasoned with the strength of heavenly grace it would make them mourne and deplore their sinne and transgression Psa 6.7 as blessed David speakes of himselfe Every night saith he did I make my bed to swim and watered my couch with my teares and no marvell Seneca for vulnera clausa plus cruciant wounds being stopt they are the more grievous but saith Chrysostome mournfull teares are as it were the spunges of sinnes to wipe them and wash them cleane away Chrys Lachrimae sunt spongia peccatorū Yea grace that worthy vertue would make them see the odiousness of the intertaine of sinne how displeasing it is to God and burthensome to the soule as wee may cleerely see in religious Ioseph who being truly seasoned with the graces of Gods spirit would not be drawne to commit wickednesse by any perswasion but in contempt of it breakes forth Gen. 39.9 How should I commit this wickednes and so sin against