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
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

Zophar in Iobs Historie Iob 20.12 c. When wickednesse is sweet in the mouth of the wicked when they hide it under their tongues when they favour it and will not forsake it but keepe it close in their mouthes then shall the meate in their bowells bee turned and the gall of Aspes shall be in the midst of them and the substance they have devoured they shall vomit it God shall draw it out of their bellies Thus wee see it cleere that the state of man may well be deciphered by a Race whether wee respect quantitie or qualitie his naturall life or his corrupted nature And thus much for the word Runne in the Abstract as it simply impies a Race Come we now to consider it in the Contret with the coherence of the Text as it implies a certaine speciall kinde of Race And because in every Race two things are specially remarkable the terminus à quo and the terminus ad quem the place from which and the place to which wee bend our passage consider wee therefore here in this spirituall Race the thing from which wee are to runne and the thing to which we are to speed our course And observe we That that from which wee are to bend our passage is the loathsome sink of sin our heape of foule corruptions And this for speciall reason for as the Prophet Esay speakes Esay 59.2 sinne makes a divorse between God and us Your iniquities saith he have separated betweene you and your God and have caused him to hide his face from you Sinne oh t is odious in Gods sight for as the Psalmist speakes Psal 11.5 his soule abhors all them that love iniquitie yea Hab. 1.13 saith the Prophet Habacuck his eyes are pure eyes and can behold no wickednesse that is to favour it Sinne as much as in it lyeth is distructive of the very nature of God or approve it wheresoever And no marvell for sinne as much as in it lies is distructive of the very nature and essence of God that is though not really yet intentatively although not in respect of the reall inferring of an evill for nothing can be opposed to God immediately in himselfe Nil Deo immediate in seipso opponatur contrariè vel privative Impius omnino vellet Deum peccata sua aut vindicare non posse aut nolle aut ea nescire Bern. Serm. 3. de resurrect Dom. either contrarily or privatively yet by attempting it and therefore in regard of will and affection for as Bernard speakes a wicked man would by all meanes that either God could not revenge his sinnes or that hee would not or that hee did not know them to be revenged of them therefore great reason all sinne should bee odious in Gods sight as endeavouring as much as in it lieth to destroy the very nature of God for if that could befall God which a wicked man desires he could not be God it would destroy his Deity Rom. 6.23 Hence therefore it is that the Apostle worthily concludes that the wages of sinne is death and that not onely temporall and corporeall but eternall of soule and body for ever And this also most iustly for what can be more equall than that there should bee an eternall and an infinite punishment imposed upon that which carries with it a certaine kinde of infinitie But sinne doth carry with it a kinde of infinitie though not * Non secundum Physicam entitatem physically or intrinsically yet morally and extrinsically or avertively and obiectively avertively as it is an evill turning man from an infinite good Peccatum non est infinitum in genere morali ut est malum hominis sed ut est malum avertens ab infinito bono Peccatum contra Deum commissum quandam habet infinitatem ex infinitate divinae Majestatis tanto enim offensa est gravior quanto major est ille in quem delinquitur Aquinas obiectively in regard of the person against whom it is committed for as Aquinas speakes the offence is so much the greater by how much the person is greater against whom it is committed as therefore God is the obiect against whom sinne is committed so sinne carries with it a certaine kinde of infinitenesse In a word many are the instances of Gods loathing and abhorring sinne and wickednesse Gen. 6.13 We neede never speake of the old worlds many sinnes for which she was absorpt swallowed up with a generall deluge Gen. 7. ●● wee neede never speake of Sodomes heape of crying sinnes Gen. ●8 ●0 Esay 9.18 for which she was destroyed with fire from Heaven for as the Prophet Esay speakes wickednesse burnes like fire all wickednesse whatsoever Alas Gen. 19.24 for one sinne Adam was throwne out of Paradise and became a prey to Satan Gen. 3.19.23 a terrour to himself a scourge to his posteritie obnoxious unto death even a threefold death corporeall spirituall and eternall nay looke we upon the second Adam Christ himself that immaculate lambe which had no inherent spot of sinne no sinne of his owne Esay 53.5 sinne onely imputative and no more for hee was wounded for our transgressions and was broken for our iniquities the chastisement of our peace was upon him Matt. 26.39 yet when this blessed Saviour beheld the wrath of God against this sinne Luke 22.44 it made him grovell upon the earth it made him distill downe sweat like drops of bloud it made him mournfully complaine My soule is heavy round about unto the death it made him earnestly intreat Father Mat. 26.33 if it be possible let this cup passe from me From all which it is cleere that sinne is loathsome in Gods sight all sinne whatsoever what then can be more fit for us than to runne from the sinke of foule corruptions daily mortifying them The terminus ad quem or a place unto which we are specially to bend our Race 1. Cor. 2 9. and as it were leaving them behinde us continually more and more bending our whole course unto the blessed state of glory This is the second branch the terminus ad quem or place unto which wee are to speed our passage Oh this is a blessed state indeed such as the eye hath not seene such as the eare hath not heard nor can come into the heart of man to conceive Rev. 21.4 where as Iohn speakes all teares shall be wiped from their eyes where neyther death nor sorrow 1. Cor. 15.28 nor paine shall ever have anie entrance but God shall be all in all Rev. 22.4 Psal 16.11 and they shall behold the face of God before whose face saith the Psalmist there is the fulnesse of joyes at whose right hand there are pleasures for evermore pleasures so absolute and full of delectation that when Peter had but some glimmering tast hereof in the transfiguration of our blessed Saviour upon mount Tabor it so ravished his

upon them seemes to draw into an utter oblivion And thus we see that sinne is fitly compared to a Fever to a Leprosie to a Phrensie to a Lethargie Oh now what shall this impresse within us Is this the nature of sinne is it a disease a disease so grievous so hard to bee cured how well might this instruct us to relinquish sinne to bee warie how we entertaine that dangerous maladie But what may we not here stand a pauld and amaz'd may we not well cry out oh tempora oh mores for what heart can conceive what eare hath heard or what tongue can expresse the miserie of these times oh that the eternall power would inspire some power of his spirit to make our dull and earthie mindes fit to record and apt to utter some breviat of this wicked age Alas forsake our sinnes warie how we give entertainment to sinne a strange discourse oh how the flintie heart returnes it back againe and seemes to eccho in my eares Tush tush a voyce for heaven but not for earth what should we become the wonder of the world t is not the fashion of this strong stomackt age to make a question how full they gorge themselves with sinne Most true indeed what can bee more cleere The opinion of the world for now the trade of sin is growne full ripe * hee is held a sot of no regard that treads but ordinarie stepps of sinne but dives he downe to hell and fetch he thence some strange unheard of damned plot that may amaze the minde astonish modest eares and be a wonder to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●leritas ad nequitiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malignè diligens Such amongst other of this time seeme those to be in the Romish iudgement that plotted that horrid stratagem the powder-treason hath he not only as Basill speakes a notable dexteritie to invent mischiefe but as Eustathius speakes becomes most diligent and watchfull to put it in practice oh he is the man surpassing wise a worthy polititian oh none to him Those grosse and common sinnes ebrietie adulterie base usurie and foule blasphemie become such hacknies of the world so frequent and familiar in every place that these they seeme no sinnes at all they will tell you they can prescribe If you commence a suit they will plead a custome If you urge it further they will prohibit and draw you downe to the judgment of the world Egregious wickednesse reckoned by unhallowed spirits for wise political inventions where you may bee sure they will prove their suggestions So that these foule sinnes by their communitie and continuitie seeme to have purchased to themselves such a kinde of immunitie that you may behold them to walke up and downe the streets without controule very gravely very gentleman-like as if they had nothing to doe with the societie of hell as if these were no sinnes at all for in this deepe transgressing age nothing seemes worthy of that name The indulgent judgement that men use to have of sin and wickednes but some horrid-acted stratagem that may seeme to put the very Divells themselves to schoole now none seeme to bee wicked but such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamely wicked wicked as it were beyond comparison oh such bee our times so strange bee our affections but oh wretched creatures whither doe you bend your course oh see your estate observe your condition you are full of foule diseases your soules are laden with the burning Fever of sinne with a loathsome Leprosie whose great contagion is ready to make a separation betwixt you and your God alas with a violent Phrensie which makes you warre against God grow insensible of your miserie and smile when your destruction approacheth even with a grievous Lethargie which makes you sleepe in sin and continue in wickednesse never remembring either heavenly joyes or hellish miseries And what will you still remaine in this estate will you take no notice of your great distresse shall neither the burning of the Fever nor the contagion of the Leprosie nor the violence of the Phrensie nor the oblivion of the Lethargie worke any impression upon you shall they be no motives to you to make you forsake your impieties and to become warie how you entertaine any sinne which ever carries with it the nature of all these grievous diseases Oh then what can remaine to you but endlesse woe and miserie what can be your estate but as David spake of the mountaines of Gilboa never dewes to fall on you more no showres of grace to mollifie your hearts but as you have begun in sinne so to end in sinne through the strength of your disease by which you have so violently resisted the sweet fountaines of Gods mercies so often compassing your soules But blessed bee the hills of Armenia which give rest unto the Arke of the Lord oh blessed those that give way to this voyce of God and become moved to forsake their sinnes and cautious how they ever entertaine that grievous disease which seekes to inthrall them with an incurable distresse And thus much for the action Metaphorically set forth in the word heale plainely shewing sinne to bee a dangerous disease and consequently never able to bee cured by any but by God himselfe as the principall efficient which concludes the scope of my first part the matter subject I will heale Proceed wee now unto the second generall the predicate Rebellions I will heale their Rebellions When sinnes of infirmitie or sinnes of ignorance are committed these doe taint the soule and make it liable to eternall death Rom. 6.23 for the reward of sinne of any sinne whatsoever is death but when wee lade our selves with rebellions sinnes pertinaciously committed and continued in against our knowledge and our conscience oh these may well be said to exasperate and incense a speedie passage of Gods justice against us for as the Prophet Samuell speakes Rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatrie as proceeding from the same loathsome sinke an incredulous unbeleeving heart yet even this great wickednesse the Lord is content to heale and cure it to the repentant and truly humbled I will heale their Rebellions plainely shewing that great sinnes limit not Gods mercies but if we truly mourne for sinne and become sincerely humbled for our impieties endeavouring to apply his blessed mercies unto them desiring them in the merit and mediation of that loving Saviour Iesus Christ he will not faile to heale even the rebellious soares of our soules When bloudy Cain and treacherous Iudas had committed great and grievous wickednesse whence was it that they perished in their evills alas not because Gods mercies were not able to cure them but because they desperately despaired never fixed eye upon those soveraigne comforts Wee may see in Mathewes Gospell our Saviour tells us he would have gathered together wicked and rebellious Ierusalem as the hen her