Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	nature_n	sin_n	8,709	5	5.4949	4	true

Text snippets containing the quad

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

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

hee therefore that hath in his nature the seede of all sinnes hath also the seede of it And againe seeing all euill tendes to a perfection as well as grace doth what reason therefore is there but wee may safely thinke that the Diuell would hale euery one to that height of sinne if it were not that the powerfull hand of God preuented him who will neither suffer wicked men nor the Diuell himselfe to bee so wicked as they could and would be The vse of this second rule is notable For in this searching of our selues it sheweth vs what wee are without all colours or deceit and fully discouers vnto vs the vglinesse of our natures and it may teach vs all how to think and esteeme of our selues when we heare of Caines vnnaturall murther Pharohs vnnatural crueltie the Sodomits vnnatural lust Achitophles diuilish pollicy Senacheribs horrible blasphemie Iudas monstrous treason Iulians fearefull Apostacie When we heare of the fearefull murders treasons periuties sinnes against nature blasphemies Apostacies witchcrafts and other the horrible sinnes of the world let vs then returne into our selues looke homewards euen into our owne hearts and confesse euery one that these should haue bene euen thy sinnes also if Gods grace had not preuented thee This will humble thee and make thee thinke vilely basely of thy selfe and so consequently bring thee to repentance and true amendment and the very reason why men repent not nor amend their waies is because they are Pharisies by nature and thinke highly of themselues and of their owne natures and their naturall inclinations this will be a harsh and a strange Doctrine to them Oh they haue excellent natures and they cannot indure such and such sinnes and they thanke God they are not as ill as others but let all such men knowe they must cease magnifying nature and learne to magnifie Gods grace Let them knowe that nature in them is in the Roote as much corrupt as in the worst man in the world and euery mans heart is a bottomlesse fountaine of all sinne therefore praise not thy nature but Gods grace and mercy in giuing thee so good a nature or rather so well restraining and rectifying thy nature and stay not there but desire of the Lord that as he hath giuen thee a better tempered nature thē to other men so also he would bestowe on thee his speciall and sauing grace and as he hath kept thee from the feareful sins of others thou being as ill naturally as they so he would also lead thee into the way of saluation which else the best nature in the world can neuer attaine vnto The third rule to be known and practised by him who will truly search himselfe is that euery man borne of Adam is by nature the child of wrath and Gods enimie this is true of all without exception High or Low Rich or poore noble or simple borne in the visible Church or without And further by being enemy of God he is therefore borne subiect to hell to damnation and to all other curses so that looke as a Traytour conuicted stands therby in his Princes high displeasure and is sure of death without speciall pardon so stands euery man when he is borne conuicted of high treason against God in his high disfauour and is in daunger of Hell which is the fulfilling of the wrath of God Thus Dauid confesseth of himselfe I was borne in iniquitie and in sinne hath my Mother conceined me If in sinne then in Gods wrath and vnder the danger of damnation If any aske how or why this is so I answere the truth as also the equitie of this third rule depends on the two former for because euery man is borne guiltie of Adams great sinne and also tainted originally with all corruption a pronnesse to all sin therefore it followeth in equitie and iustice that euery man is borne vnder the wrath and curse of God This point is a plaine and euident truth yet men in the world thinke not so and it is the cause why men repent not of their sinnes for most men thinke that by nature they are in Gods fauour and therfore they neede not to sue for it in humiliation and repentance but onely liue ciuily and do no open wrong and all is well whereas alas there is no condemned Traytour more out of his Princes fauour nor more sure of death without a pardon then al we are out of Gods fauour and sure of damnation vnlesse we procure Gods fauour again by faith and repentance For the better opening of this third rule and the manifesting of the truth let vs know further that the curse of God vnder the which we are all borne is three-fould The first is a bondage vnder Sathan It is a certaine truth that euery man as he is borne of his Parents and till hee repent is a slaue of Sathan man or woman high or low Sathan is his Lord and Maister Hee sittes as iudge in his heart and in this sence Sathan is the King of the Nations and God of the world Men will in wordes defie Sathan and not name him without defiance and spitte at him and yet alas hee is in their hearts they spit him out of their mouthes but hee is lower they should also spitte him out of their hearts and that is true defiance indeede for alas hee lodgeth in thy heart and there he makes his Throne and raignes vntill the spirit of regeneration dispossesse him and till then no seruant is so subiect to his maister no slaue to his Lord as is the heart of man by nature vnto Sathan the prince of darknesse Nay our bondage is more fearefull then the slauery of any poore Christian in the Spaniards or in the Turkes Gallies for their bodies are but in bondage and at commaund and vnder punishment but our best part our heart our conscience our soule it selfe is captiuated vnto him and vnder his commaunde who is the King of crueltie and confusion and Lord of Hell whose commaundements are Iniustice whose seruice is sinne and whose hyre is damnation The second part of the Curse is the first death or the death of the body that is a separation of the soule and body a sunder for a time namely till the last iudgement This death is duly and iustly the punishment of any one or the least sinne therefore how due and iust a punishment vpon that horrible heape of sinfulnesse which is in euery mans nature and it is a most terrible curse For it is the very gate of hel and the downfall to damnation vnto all men but such as by faith and repentance doe get their death sanctified by the death of Christ vnto such men indeed it is no curse but a gracious and glorious blessing for it is altered by Christ his death But vnto all men by nature and which repent not it is the heauy curse of Gods wrath and the very downfall into the gulfe of Hell The thirde part of the

must therefore know that his sinne in eating the forbidden fruite was thy sinne and thou sinnedst therein as well as he though thou wast then vnborne and that thou art guiltie of it before God and must answere for it to Gods iustice vnlesse Christ doe it for thee The reason hereof is because we are his seede posteritie we were thē in his loynes he was the father of vs all and was not a priuate mā as we are now but a publike person the pledge of al mankind and bare the person of vs all at that time therefore what he did then hee did it for himself for vs what couenant God made with him was made for himselfe and vs what God promised him and he to God he promised for himselfe for vs what he receiued in his Creation he receiued for himselfe and for vs and what he gained or lost by his fall he gained and lost for vs as for himselfe He lost the fauour of God and originall puritie therefore he lost it for all his posteritie guiltinesse and Gods anger and corruption of nature which he gained he got for vs all as well as for himselfe If we doubt of this point it is proued by the Apostle where the holy Ghost saith Sin entred by one man and death by sinne and that sinne went ouer all and that it went ouer all them which sinned not in the like transgression with Adam that is euen our children who as they are borne are borne not onely tainted with originall corruption but guiltie also of Adams sinne This is a most certaine truth though it seeme strange for fewe men thinke of it that euer they shall answer for Adams sinne and therefore if any obiect what reason is there that I answere for another mans sinne I answere true if it had bene Adams sinne alone but it was his and thine also for hee was thy father and stoode in thy roome and thou also since thou wast borne hast confirmed what hee did Now therefore though not one of many thinkes seriously thereof namely that he should stand guilty of a sin committed more then fiue thousand yeares before he was born yet seeing it is most true both in Scripture and good reason let euery man subscribe in his conscience to this truth And let this be thy first resolution in this Search that thou standest guilty of Adams transgression The second rule to bee knowne is that in euery man are all sinnes more plainly that in euery man by nature are the seedes of all sinnes and that not in the worst but in the best natured men make choyse of the best man and the greatest sinne and that worst sinne is to be found in that best man If any doubt of this let him consider what originall sinne is namely a corruption of the powers of our soules and that not of some or in part but of all and wholy This corruption hath two parts First a want not of some but of all good inclination a want of all goodnesse Secondly a deprauation pronenesse not to some but to all euill and not a pronenesse onely but originall sin infuseth into euery mans heart the seed of all corruption Many men stand much vpon their good meaning and vpright heart and bragge of a good nature but they are foulely deceiued for take the ciuilest man vpon the earth and the seeds of all sins in the world are in him by nature But to explaine this point fully obserue these two clauses First I say not the practise of all sinnes but the seedes for all men practise not all sinne the seedes are in their nature but the practise is restrained sometime by education sometime by good and wholesome lawes sometime the constitution of mens bodies deny the practise of some sinnes sometime the Countrey a man dwels in or calling a man liues in keepes him from the practise of some sinnes and alwayes a generall and limitting grace of God restraines the natures of all men from running into many sinnes which hand of God if God should take away and leaue euery man to his nature wee should see that euerie man would practise any sinne in the world yea euen the greatest sinnes that euer wee heard to bee done in the world All men which knowe themselues knowe this to be true And the more a man knowes his owne heart the more he seeth that his heart is a sea of all wickednesse that it is the mercy and grace of God that hee hath not fallen into the mightiest most monstrous sinnes in the world Secondly I say by nature For I know by good education by grace it is otherwise grace rectifieth nature but that is no thankes to nature for it is as euill and corrupt still being seuered from grace and therefore nature must be fully abolished afore man come to heauen And yet though all this be true I say not that sin breakes out in all natures alike though all natures be alike corrupt for the course of nature is restrained in some more then others by the meanes aforesaid but this is the truth that whereas some are not so angry some not so wanton some not so cruel some not so couetous som not so ambitious c. as others that comes not from any goodnesse of nature in them aboue the other originally but from Gods hand which tempereth restraineth and moderateth euery mans nature as he seeth good And if God did not thus moderate restraine the natures of men but suffer them to breake out to the full there would then be no order but all confusion in the world therefore as especially for his Churches quietnesse so also for the preseruatiō of publike peace and the vpholding of societie in the world betweene man and man the Lord holdes a hand ouer euery mans nature and keepes euery one in a certaine compasse limitted by the wisdom of his power which restraining hand of his if the Lord should take away all societies and common wealths would be turned vpside downe because euery man by the vniuersall corruption of his nature would breake out into euery sinne I ende this point with appealing to the testimonie of the consciences of all men and especially of the best and holiest men of whom I would aske this question whether they find not in their natures an inclination euen to the foulest sinnes in the world if shame or feare or else the grace of God restrained them not so that the best men doe knowe well enough what adoe they haue with their corrupt natures to keepe them within the compasse of Obedience Nay I yet adde further the nature of men and of all men is so corrupt since Adam that euen the seede of the sinne against the holy Ghost and a pronenesse to it is in the nature of euery man though not one man amongst many thousandes doe commit that sinne for seeing in that sinne there is a heape or Sea of all sinnes gathered together