Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appear_v	life_n	sin_n	4,010	5	4.7063	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19286	The Churches deliuerance contayning meditations and short notes vppon the booke of Hester. In remembrance of the wonderfull deliuerance from the Gunpoulder-treason. By Thomas Cooper.	Cooper, Thomas, fl. 1626.	1609 (1609)	STC 5696; ESTC S108661	185,807	240

them This sonne of Adam is now called to account in the cooling of his passions and his conscience remembers him of his former outrage so wise is the Lord to schoole him in his better moode so iust is he also not to leaue sinne vnpunished and all this by the power of conscience left in man by nature which though it excuse for sinne Mat. 10. 19. 20. as it is misinformed by the corrupt iudgment that so the sinner might be encouraged to do the same Iohn 16. yet withall doth it check and represse the doing thereof And though it in some measure informe vs in wel-doing Rom. 15. yet it accuseth also euen that very wel-doing to the iust confusion of Carnall confidence and most righteously also accuseth for sinne Esay 29. 13. both to iustifie God against whome the sin is committed by conuincing the sinner so to leaue him without excuse and thereby to yeeld him vp to the iaylor to be reserued for vengeance euen til he haue paid the vttermost farthing Oh consider this yea that forget God and say the Lord hath forgotten Iob. 22. 14. he is hid in the clouds behold your conscience will condemne you for sinne Ezec. 8. 1● and God which is greater then the conscience must much more condemne you Ioh. 3. 20. consider I say you vnwise among the people that looke vpon the wine in the cuppe and count it pleasant in the going downe thereof will in not in the end bite like a serpent and wound like a Cockeatrice will not thy conscience write bitter things against thee remember that for all this thou must come to indgement and thy conscience shall beginne thy iudgement in this life hope not therefore to corrupt thy conscience as if it should not accuse labour not to dead it that it may not accuse thee flatter not thy selfe when it doth excuse thee for sinne But blesse thy God that thou maist see thy true face in it And blesse him againe that thy conscience keepes thee from security And keepe this watch true by daily setting it by the word that so it may tell true and not deceiue thee And seeing it tells true rebell not against it though it be but a worme it will turne againe and at the best it will so sting thee that thou shalt wish thy selfe with the wormes Of all torments most feare this rod and yet of al rods santcified looke for best issue of this But what doth the conscience here remember vnto this miserable King Obse 5. The particuler euidence of conscience surely she forgets not any thing that may torment him she remembers him of his beautifull Queene whose comfort he had now lost that so he might see how iustly he was punished Now he burnes in Iust yea she remembers of that small fault which the poore Queene had committed that so his sinne might yet appeare to be the greater in putting her away for so slight an offence yea she remembers him also of those base Courtiers that had beene ministers to his lust that yet hee might bee more vile in himselfe as to haue abased him to such councellors yea she remembers him of the decree excluding her restitution that so this might cut his heart the more in that the euill was remedilesse that the constancy of his lawes must make him constant in his misery Thus you see the conscience remembers with a witnesse she failes not a particuler but sets his sinnes in order before him and she plaies the Orator to amplifie his sinnes that so he may haue soure sauce for his vnsauory pleasures So doth the Lord of conscience iudge righteously so shall the sonne of God iudge the world we shall giue an account euery one euen of the things which he hath done in his body whither they be good or bad So may we beleeue that their shal be a generall iudgment when we feele the conscience thus makeing way for the sinne so by this secret arraignment may we still be put in mind of that sudden and yet most certaine iudgment that so when our Maister commeth he may find vs ready So by this particular iudgement of the conscience may we learne particularly to iudge our selues yea to make the worst of our sinnes that God may make the best of them He remembred the decree some-what more their is in this that he is said to remember the decree Obser 6. The accusation of the conscience in the wicked an hinderance to repentance wherein I take it the Holy Ghost would haue vs to vnderstand the maine bar of his repentance that he could not make recompence to his wife nor restore him-selfe to his right which by rashnesse and folly he had stript him-selfe of and therein also to discouer his desperate condition that he is vtterly excluded from all hope of reconciliation the meanes hereto is intimated to be the decree euen that decree which his wife councellors had propounded vnto him and he in madnesse hauing assented thereto Obser 7. Credit in the wicked opposed to conscience whereby repentance is hindred cannot now with his safety and credit recall it againe His conscience tells him that it was a rash decree and therefore was to be disanulled but his credit tells him that it stands not with his state least their should appeare an error in his gouernment a thing which Princes will no way heare of as they are peerelesse in greatnesse so they must be accounted absolute in goodnesse that so they may robbe GOD of his honour and he may lay their honour in the dust yea his safety tells him that he must not crosse his Princes nor antiquate his lawes least his Princes rebell and turne the edge of the law against him And therefore in his carnall Wisdome he stickes to that which was his best hold namely to prouide for his credit and present safety as for the conscience that was but a fit of melancholy and howsoeuer it might lead him to the hope of a better life if hee would haue obeyed yet being without that hope no maruaile if he leaues the guide thereto and so makes ship-wracke of his conscience to embrace this present world Behold the miserable estate of the sonnes of Adam here is a Kingdome diuided against it selfe and can it continew here is credit against conscience and safety of life present opposed against the security of the life to come but will you see the issue the leane Kine deuoure the fat Sect. 1. Gods Iustice herein credit reiects conscience and present contentment excludes the hope of future happinesse And yet the Lord is exceeding righteous herein who though he hath appointed to fat vp the wicked hereby to the day of slaughter yet by this combat doth it appeare that hee puts the choice to themselues Behold I set before thee this daie life and death Deu. 30. 19 good and euill therefore choose life that thou and thy seed may liue Yea that

Leuit. 19. as not to beleeue reports without due inquisition Iohn 7. so to condemne such rash iudgements Act 23. which execute in the morning and then fitte vpon him in the afternoone Festus Pilatus I remember policy doth aduize in these cases of treasons to strike while the yron is hotte if the offender bee so mighty as that he bee able to out-dare the law as the case of y e Guise was vnder Henry y e third here saith wisdome its good cutting him off first then declare the cause for iustifying of such execution And surely if the offences of such great ones bee dangerous and notorious seeing the apparantnesse thereof is a sufficient conuiction of the same it many not be euill pollicie by such authority as we may priuately cutte him off especially if he bee of power to preuent publique iustice So doth God iustly strike before the fault bee published and so may earthly Princes proceed to execution when the inquirie and discouery of the fact may hinder the same and indanger their estates Onely herein they must be carefull not to pretend lust for a law and to make their wills a rule of it righteousnesse This is a prerogatiue w t belongeth onely vnto God As for worldly Princes they must dye like men and therefore the liues of men ought to be pretious vnto them as they will answer an eye for an eye and a tooth for a tooth And therefore as suspition must not blind them or reports misleade them to call the life of their subiects into question so when reports come to them Ierem 41. lette them not be secure It is good to feare when they see but a smoake least Gedaliah loose his life by contemning the danger And if raking vp the ashes they discouer the fire and so the fact proue cleare and euident let them secure them-selues and deliuer the innocēt by punishing the offender according to y e quality of his sinne So doth this heathen Prince very maturely proceed to execution The thing being found out saith the holy Ghost they were both hanged one a tree A fit recompence for Traitors and a iust fruit of their sinne whose end is death Obs 153. Traytors are executed for their outragious offences and whose wages is damnation And a very safe course to be taken especially with such offenders whose sparing as it doth hazard the life of the Prince so it endaungers also their owne soules yea encourageth the wicked and discourageth the loyall breedes confusion of lawes and is indeed the very scorne of iustice and gappe to all licentiousnes Whereas by punishment of notorious offenders the lawes are established iustice is honored and iniquity bridled the wicked humbled and God himselfe glorified So Adoni●ah being spared will rebel againe but when he is cut of the throne wil be established 1 Reg. 12. Vse Oh that Princes would looke to it haue they care to haue compassion on themselues while though soole-hardines or fond clemency they spare such desperate enemies that treason might hop headles and so loyalty might be secured Surely though there is difference to be made in a multitude of offenders yet is the safety of the prince more pretious then the liues of ten thousand And better it is to cut of many rotten branches then endanger the roote and hinder the fruit It is but cruel mercy that hazards y e soule and very foolish pitty to nourish a viper in my bosome which hereafter may sting me But the King of Kings shall teach them true wisdome that if they be wise they wil be wise to themselues Al the doubt may be concerning these Eunuchs whether they deserued this hainous punishment or no Obs 154. The intent of treason discouered is to be punished seeing they missed of their purpose were preuented therein The King had no hurt and why then should they be touched Surely though purposes are sinnes in the sight of God yet onely actions may seeme liable to the censure of men Who onely can iudge by the out-side and so may proceed accordingly how stands it then with equity that these mens purpose is punished especially seeing in other offences the intent is not taken hold of so that the act by any meanes be hindered or preuented Indeed if we do consider sinne in it owne desart so not onely the act but the purpose yea the very thought it selfe deserues eternall punishment but if we measure sinne by the subiect wherein it is then seeing God hath reconciled our persons vnto him in Iesus Christ and will remember our iniquities no more to punish them euerlastinglv so neither doth he to any other end chastize them in this life then may make for the good of the sinner the glorie of his name And to this end serue the lawes of men Which intending the saluation of the sinner in the inflicting of punishments as they cannot reach to the thought which is only Gods prerogatiue so neither do they otherwise fasten on the purpose then for a greater good vsually they are confined to the outward action and so only censure that and yet therein also are so farre ouerruled by the condition of the offendor as to admit qualification for his peculiar good that if clemencie be fitter for him it is not to be denied if seuerity be necessary yet with this intent that by the distruction of the body the soule may be saued 1 Cor. 5. The intent then of the law being the good of mankind herevpon it followeth Reasons why the purpose of treason is to be punished with death that though other sinnes be only censured by the act as Murther Theft c. Yet Treason is to be censured by the intent Because though it hath not taken effect yet being a sinne so dangerous both to the committer and the Kingdome some such course is to be taken by the wisdome of the law that such desperate mischiefes might be vtterly preuented how shall that be done Surely by inflicting the punishment vpon the intent that so the intent being met withall the act may be preuented and all hope cut off from being pardoned for the act seeing the very intent discouered is so deadly to the Author And doth not the general good necessarylie force this seuerity seeing the suppressing of the Prince is the ruine of many thousands yea threatens the destruction of the whole common-wealth What should I tell you of the calling of the King doth he not represent the person and administer the office of God himselfe who if he punish the thought of the heart as being his prerogatiue why may not the Prince also punish the intent seeing he is Gods vice-ge●ent so to meet with sinne as that the holy purpose of the Lord in his ordinance might be best accomplished to the good of the sinner and safety of gouerment And therefore seeing intent of treason pardoned doth but giue further breath thereto because ambition is vnsatiable