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	sin_n	sin_v	19,442	5	9.9710	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11605	Three sermons preached by VVilliam Sclater Doctor of Diuinity, and minister of the word of God at Pitmister in Sommersetshire. Now published by his sonne of Kings Colledge in Cambridge	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1629 (1629)	STC 21846; ESTC S102973	35,556	86

let vs see for what ends the Lord hath appointed death for his owne Children One is the abolishing of the reliques of sinne that euen after regeneration sticke in vs. By a wonderfull wisedome God hath ordained that during the dwelling of the soule in the body there shall be also a dwelling of sinne in our mortall body partly to exercise vs by resisting the assaults thereof partly to shew vs from how great a bondage Christ hath deliuered vs But by death hee puts an end to sinne in respect of all practice and inhabitation Through enuy of the deuill sinne entred into the world and death by sinne Through the wisedome of God death puts an end to sinning And this is one end of this appointment of God A second is to put an end to the sensible miseries of this life for as there continues a remanent of the old Adam euen after grace so some portion of afflictions still remaynes to Gods Children not as Papists teach for satisfaction but partly to giue vs a taste of those miseries from which Christ hath freed vs partly to tame and subdue Corruption partly to conforme to the Image of Christ Now death brings an end to all sensible euills And for this cause also hath God prouided death as a remedy lest too long endurance of euills should ouercome our patience Thirdly that the soule might be admitted into the presence of God which made Paul desire a Phil 1.23 to be dissolued because he knew his soule should persently be admitted into the presence of Christ Vse 1 Now seeing God for these good ends hath ordained the death of his Saints methinkes it should teach vs contentment at least if not reioycing in the death of all those that dye in the Lord. And surely if any man haue knowne and felt the misery of subiection vnto his sinnes the strong rebellion of Corruption against grace I doubt not but hee is thus minded that in that respect he would change conditions with the meanest of Gods Saints that haue dyed in the Lord. And therefore well is it with the dead they rest from their labours their workes follow them and which is not the least blessing they are freed from the miserable bondage to Corruption Now as touching the wicked the Reason of their dying is because death is to them a part of the Curse due to their sinnes and there must be an end put to their pleasures in sinning a bringing of their soules to those vnsufferable torments God hath prouided for impenitent sinners And therefore I wonder not Vse if as the wise man speaketh the very remembrance of death bee bitter vnto them it is their iudgement their Curse the end of reioycing the very suburbes and gate that leades into Hell See we now the last thing .i. the consequent of death After that comes the iudgement I hope I shall not need to vse many words amongst vs Christians to euidence this truth being so plentifully taught in Scripture consented vnto by the Heathen testified by our conscience euidenced by particular iudgements The Scriptures are plentifull in this point how often occurre these and the like sayings God shall bring euery worke vnto iudgement with euery a Ecles 12. vlt. secret thing whether it be good or euill We must all appeare before the b 2 Cor. 5.10 iudgement seate of Christ that euery one may receiue the things he hath done in his body whether they be good or euill The Heathen had their tribunall after death and Aeacus Minos and Rhadamanthus presidents of proceedings therein Yea aske but the Conscience of the vilest Athiest it will be a thousand witnesses of this truth how often are they filled with vnspeakeable horrours especially in death wherefore but because they know there is a iudgement that followes it See but particular iudgements which are as praludia iudicij vniuersalis the ouerthrow of Sodom the deluge of the old world particular iudgements on particular persons what else doe they testifie but a iudgement to come some sinnes are here punished that wee might know there is a prouidence and a iudge that takes notice not all here punished that wee might expect a greater iudgement to come Yea that very Confusion of things as they terme it which some haue brought as an argument to ouerthrow both prouidence and iudgement viz the present prosperity of the wicked and the afflicted estate of Gods Children it is argument sufficient in Pauls diuinity to proue a iudgement to come c 2. Thes 1.4.5 The present persecutions of Gods children are an euident Demonstration of a iudgement to come and Salomon d Eccle. 3.16.17 before him in his suruiew of vanities I saw sayth he a place of iudgement and ●oe there was wickednesse a place of Iustice and behold iniquity what inferres he therefore no prouidence therfore no iudgement to come Nay but the contrary I sayd in my heart surely God will iudge the iust and vniust for a time there is for euery purpose and for euery worke See we a little what this iudgement importes Iudgement implies three things First Examination and withall discouerie of euery mans workes whether they be a Eccl. 12. vlt. good or euill then b 1 Cor. 4.5 come your close and secret adulteries then your priuie and coloured bribery then your hypocrisie then your euery euill worke to be scanned and examined The c Apoc. ●0 12 bookes are opened first of Gods d Mal. 3.16 remembrance wherein are registred euery of our sinnes euen to an e Math. 12.36 idle word secondly of our owne Conscience which serues to bring in records against vs of all our vngodly deedes which wee haue vngodlily committed Secondly After Examination followes sentence giuing First of Absolution to Gods Children howsoeuer here laden with reproaches and scandals condemned for Hypocrites The Lord shall then euidence by fruites of faith that sure their faith was vnfained Secondly of Condemnation vpon the wicked here blearing the eyes of men with I know not what pretenses of their good hearts and good faith to God The Lord shall then make their madnesse and dissembling knowne to all men by lacke of true Good workes to grace their pretended faith with all Math. 25.35.42 Thirdly After sentence follows Execution .i. A happie admission of Gods Children into possession of the kingdome prepared by the father purchased by Christ Iesus Secondly A heauy and vncomfortable dismission of all impenitent and incorrigible sinners into that lake that burnes with fire and Brimestone before the throne of God for euer and euer Vse Now Brethren I could wish in applying of this doctrine I had a measure of the Apostles spirit that I might with it pierce into the Consciences of vs all S. Paul a 2. Cor. 5.11 hauing breifly mentioned this doctrine of last iudgement thus sayth that by this terror he perswaded men And surely if this terror perswade not to repentance I know not what will

deitie or adorablenesse to dwell in Deuils is grossest heresie The fact of the fornicatour is not heresie but beastly luxurie But the opinion of Nicolaitans that fornication is res media is damned heresie To worship God in an Image is not in the fact hereticall yet opinion that God is acceptably worshipped in an Image what is it lesse then heresie Suppose them therefore Tyrants suppose them Heretikes yet what peace may the Traytour looke for more then Zimri that slew his master tyrannous and no lesse then Hereticall And must Rome hatching such monsters of opinions be still reputed the Church the only Catholike vpon earth out of which is no saluation The Church so infallibly lead by the Spirit into all truth that she cannot possible be erroneous in her dogmaticall resolutions By their fruites yee shall know them that is by their Doctrines For these are fruites of Prophets as Prophets Legitimate they notorious breaches of the morall Law How are they the Church of God wil worship Image worship they teach acceptable to God though damned in the second precept Equiuocating in oathes that is couert periurie they iust●fie against the third precept Dishonour of Parents for religion sake murther of Princes they make in casu meritorious Cursed be such faith it 's hellish such practise it 's no lesse then Deuilish methinkes we should now resolue say with Iacob Into their secret let not my soule come my glory be not thou ioyned with their assemblie So of the fact of Iehu his issue followes Had Zimri peace Did Zimri prosper he prospered not Seuen dayes onely he reigned in Tirzah and becomes a desperate incendiarie to himselfe Zimri had no peace must therefore his fact be thought vnlawfull Best actions haue sometimes their Crosses lewdest attempts prosperous successe Ans Goodnesse or euilnesse of humane actions no man wisely measures by the dispositions of prouidence But by their dissonance or congruitie to the Law of God Precept and prohibition are the primarie rule of good and euill Prohibition makes euill euill vengeance shewes it euill and odious vnto God The murther of Princes law Naturall and morall make euill when vengeance ouertakes the traytour that shewes it hatefull to God and warnes vs to fly it if not for Conscience yet for feare of vengeance 2. And the distinction is ancient there is poena vindictae and there is poena castigationis or probationis Crosses that come in the way of tryalls at no hand argue our actions euill The building of the Temple vnder Ezra we finde disappointed by the people of the Land yet was their attempt holy and acceptable vnto God The crosse comes to proue their faith to try their dependance on God But punishments that come in the Nature of vengeances are apparent euidences that the attempts are euill Such this of Zimri Had Zimri peace Why not when he fulfills the Prophets prediction executes Gods will in the destroying Baasha his posteritie A prophecie went before of Baasha that his familie should be put out in Israel Because he had walked in the way of Ieroboam and made Israel to sin his house must be like that of Ieroboam his posteritie vtterly destroyed Ans Thus yee may Answer-Prediction there was of Baashaes destruction Prescript none to Zimri to be the executioner There be that say Praescit Deus mala non praeordinat God foreknowes and foretels euils preordaines them not It s true quà mala Yet may we not imagine our God an idle spectatour of the malice of men His prescience euen of euill presupposeth some act of his will determining to permit them But thus thinke there is wide difference betwixt the instruments of Gods prouidence and the Ministers of his ordinance those fulfill his purposes these also doe his commandes Herod and Pilate and the Elders of the people did what Gods hand and secret counsell determined should be done in the death of our blessed Sauiour yet iustly falls Gods wrath vpon them they were vnwitting instruments of his prouidence no Ministers of his ordinance When Iehu destroyed the posteritie of Achab he sinned not in the fact besides prediction of the Prophet he had his speciall commission from God wherefore also his fact is crowned as obedience and rewarded with the Kingdomes continuance in his posteritie vnto foure generations When Zimri slue Elah there was like prediction but no such commission therefore Zimri had no peace that slue his master Briefly first Gods secret appointments are not the rule of our Actions but his reueled precepts Doe what God prescribes thou sinnest not but art accepted with him though perhaps in the issue thou crosse his secret determinations Violate his precepts though thou fulfil his secret appointments thou art obnoxious to the wrath of God It 's possible saith S. Austin for a man bona voluntate velle quod Deus non vult as when a pious child desires and prayes for his fathers life whom God hath designed to death And a man may malâ voluntate velle quod Deus vult bonâ a man may irregularly will that which God also willes suppose when an vngratious sonne desires the death of his father which God also willeth The one willes what God willes not the other wills what God also wills and the ones pietie is more consonant to the good will of God though willing another thing then the others impietie willing the same that God hath determined in his secret counsell So much auailes it to limit our selues to Gods reuealed precept 2 Besides in hoc examine in tryall of such actions the inquirie is not quid fecerint but quid voluerint not what they did but what they intended And in rationem venit non factum but consilium et voluntas not so much their fact as their purpose and intention in doing God intended and disposed the vnnatural crueltie of Iosephs Brethren to good yet they thought euill therefore felt the smart of famine feare of bondage and the stroke of Conscience And who so forlorne or impudent amongst miscreants to say that in his damned ambition or Couetousnesse or luxurie he had respect to the will of God which no man lightlie knowes but by the euent Ashur is the rod of Gods wrath by him the Lord accomplisheth his worke vpon Ierusalem yet will he visit the proud heart of the King of Assyria and bring downe his haughtie and proud lookes the equitie is apparent He thinketh not so but it is in his heart to destroy and cut off Nations to satiate his infinite ambition cursed couetousnesse and pompous luxurie 3 Generalities of Gods purpose to destroy Baasha his posterity we will suppose made knowne to Zimri that intellignce he might haue by the Prophets prediction But particulars of the meanes as that hee should be the Agent God reueled not though therefore he did what God determined yet had he no peace in slaying his Master So possible is it to doe what God determines and yet to be obnoxious to his