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	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09417	A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend and iudicious diuine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. Published by a preacher of the vvord. With a preface prefixed, touching the publishing of M. Perkins his vvorks. And a catalogue of all such particulars thereof, as are to be expected.; M. Perkins, his exhortation to repentance, out of Zephaniah. Selections	Perkins, William, 1558-1602.	1609 (1609)	STC 19708; ESTC S105944	42,578	198

in eating the forbidden fruit was thy sinne and thou sinnedst therein as well as hee though thou wast then vnborne and that thou art guiltie of it before God and must aunswere for it to Gods iustice vnlesse Christ doe it for thee The reason heereof is because wee are his seede and posteritie wee were then in his loynes he was the Father of vs all and was not a priuate man as wee are now but a publike person the pledge of all mankinde and bare the person of vs all at that time therefore what hee did then he did it for himselfe and for vs what couenant God made with him was made for himself vs what God promised him and hee to God he promised for himselfe for vs what he receiued for himselfe and for vs and what hee gained or lost by his fall he gained lost for vs as for himselfe Hee 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 hee gained he got for vs all as well as for himselfe If we doubt of this pointe it is prooued by the Apostle where the holie Ghost saith Sinne 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 original corruption but guilty also of Adams sinne This is a most certaine truth thogh it seeme strange for few men thinke of it that euer they shall answere for Adams sinne and therefore if anie obiect what reason is there that I answere for another mans sinne I answere true if it had beene Adams sinne alone but it was his and thine also for hee was thy Father and stood in thy roome and thou also since thou wast borne hast confirmed what hee did Now therefore though not one of many thinkes seriouslie thereof namely that hee shoulde stand guiltie of a sinne committed fiue thousand yeares before hee was borne yet seeing it is most true both in Scripture and good reason let euerie man subscribe in his conscience to this Truth And let this bee thy first Resolution in this searche that thou standest guiltie of Ad●ms transgression The second rule to bee knowne is that in euery man is all sinnes more plainely that in euerie man by nature are the seedes of all sinnes and that not in the worste but in the best natured men make choyse of the best man and the greatest sinne and that worst sinne is to bee founde in that best man If anie doubte 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 wholly This corruptiō hath two partes First a want not of some but of all good inclination a want of all goodnes Secondly a depriuation and pronenesse not to some but to all euil not a pronenes onely but originall sinne infuseth into euery mās heart the seede of all corruption Manie man 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 seedes of all sinnes in the worlde are in him by nature But to explain this point fully obserue these 2. 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 wholsome lawes somtime the constitution of mens bodies deny the practise of som sins somtime the countrie a man dwelles in or calling a man liues in keepes him from the practise of some sinnes and alwayes a generall and limitting grace of GOD restrains the nature of all men from running into manie sinnes which hand of God if God should take away and leaue euerie man to his nature wee should see that euerie man would practise anie 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 hee seeth that his heart is a Sea of all wickednesse and that it is the mercie and grace of God that hee hath not fallen into the mightiest and most monstrous sinnes in the world Secondly I say by nature For I knowe by good education and by grace it is otherwise Grace rectifieth Nature but that is no thankes to nature for it is as euill and corrupt still beeing seuered from grace and therefore Nature must bee fullie 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 bee alike corrupt for the course of nature is restrained in some more then others by the meanes aforesaide but this is the truth that whereas some are not so angrie some not so wanton some not so cruell some not so couetous some not so ambitious c. as others that comes not from anie goodnesse of nature in them aboue the other originallie but from Gods hand which tempereth restraineth and moderateth euerie mās nature as he seeth good And if God did not thus moderate restraine the natures of men but suffer them to break out to the full there would then bee no order but all confusion in the worlde therefore as especiallie for his Churches quietnes so also for the preseruatiō of publike peace and the vpholding of societie in the worlde betweene man and man the Lord holds a hand ouer euerie mans nature and keepes euery one in a certaine compasse limited by the wisdome of his power which restraining hand of his if the Lord should take away all societies and Common-wealthes woulde bee turned vp-side downe because euerie 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 especiallie of the best and holyest men of whom I would aske this question whether they finde not in their natures an inclination euen to the fowlest sinnes in the worlde if shame or feare or else the grace of God restrained them not so that the best men doe know well enough what adooe they haue with their corrupt natures to keep them within the compasse of obedience Nay I yet adde further the nature of men of all men is so corrupt since Adam that euen the seede of the sinne against the holy Ghost a pronenesse to it is in the nature of euery man though not one man amongst manie thousandes doe commit that sin for seeing in that sinne there is a heape or Sea of all sinnes gathered together he therefore that hath in his nature the seede of all sinnes hath

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 bodie soule and conscience The first curse was a spirituall death the death of the soule The second a temporall death the death of the bodie 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 tormentes and I shewe it thus Often when thy toothe acheth and sometime when thy headacheth or in the paine of the stone or collicke thou wouldest giue all that thou hast in the worlde to bee eased of that paine Nay in the extreamitie of some fittes manie will wish themselues euen out of the world Now if the paine of one toothe can so farre distemper minde and bodie that it cannot bee releeued with all the pleasures of this life Oh 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 bodie and conscience and that not for a time vnder hope of better but eternallie without hope of release and that not in this world where there are comforts helpes and remedies but in that vglie and darksome place of torrments and that not amongst liuing men which might mittigate thy paine or else bemone thee and bewaile it with thee but with the diuells dāned spirits which will now laugh at thy destruction and solace themselues in this thy miserie and will reioyce as thou diddest serue them in earth so now in hell to bee thy tormenters It may bee therefore by the way a good warning and wisedome to vs all when wee feele the extremitie of some bodilie paine to consider with our selues and say Oh then what shall bee my miserie and torment if I repent not when not one member but soule bodie and conscience shall bee racked and tormented in the feeling and apprehension of the anger of the Lorde of Hostes. In these three points stands that curse and wrath of God vnder which euerie man is borne And these doe answere 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 threefolde guiltinesse First a guiltinesse of Adams sinne Secondly the taint of originall vniuersall corruption Thirdly a pollution by manie outragious actuall sinnes In the first of these euerie man is equallie guiltie In the second euerie man is equallie corrupt But in the third euerie one keepes that compasse within which the Lorde will keepe them by his limiting power Now as in our guiltinesse of Adams sinne sinne hath his beginning in original sinne his continuance in actuall sinne his perfect on So answerable herevnto the wrath of God which alwayes standeth opposite to sinne is begunne in leauing vs by nature to the slauerie of Sathan is continued by death and is accomplished in damnation And nowe these three rules I commend to the carefull and Christian consideration of you all certifying you from God that as you can neuer bee saued vnlesse you repent nor repent vnlesse you searche your selues as heere the Prophet biddeth So that you can neuer search your selues aright till you be perswaded and resolued of these three rules of the truth of them all euen in your hearts and consciences Namely First that thou art guiltie of Adams sinne Secōdly that thou art prone by nature to all 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 the three Rules haue described thee then if thou Search into thy selfe thou wilt finde thy selfe and thy estate to bee such as will cause thee to repent returne and take a newe course therefore what the Prophet saide to those Iewes I say vnto you also My brethren of this Realme of England who are now heere gathered together out of so manie countryes and 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 doe or not to doe it but knowe it that God commands you as euer you wil come to saluation Search your selues And the rather because by these three Rules you see howe much chaffe of corruption is in your nature and what neede therefore it hath to be 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 prooue nothing but Chaffe at the last day and so be blowne away with the winde of Gods iustice into Hell Take holde therfore 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 lye cankering and rotting in thy heart Be sure that that little portion of grace which thou attainest vnto by liuing in the Church and vnder the ministery of the word of God will bee putryfied and cleane corrupted with the Chaffe of thy sinnes therefore againe and againe I exhorte 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 conceites of Gods fauour before we haue it that so this Chaffe beeing blowne away the Lord may then bestowe vpon vs soundnesse of grace and the foundation of all goodnesse which is a holy and humbled heart Saluation is such a building as the foundation thereof had neede to bee sure and strong Ignorance blindenesse and presumption are not sufficient foundations for such a building therefore as no man wil build a strong house vpon anie earth but hee will first search it least it prooue sandie and so ouerthrowe all So a wise Christian will not build his saluation vpon fancies and 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 will refuse them all and labour to furnish his heart with such sounde grace as wherevpon hee may trust so weightie a worke as is the saluation of his soule Againe if thou wilt stande in the day of triall then search thy heart betime and discerne betwixt chaffe and wheate thou seest that chaffe flyeth away before the winde but good corne indures the Fanne and the furie of the winde so in the day of triall