Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	die_v	sin_n	6,507	5	5.1003	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02170	Meditations and disquisitions upon the one and fiftieth Psalme of Dauid Miserere mei Deus. By Sr. Richard Baker, Knight.	Baker, Richard, Sir, 1568-1645.	1638 (1638)	STC 1231; ESTC S100560	42,166	82

sinned that God might be justified And what can be more said for justifying of a sinne then to say it was done for justifying of God But far is it from David to have any such meaning his words import not a lessening but an aggravating of his sinne as spoken rather thus because a Judge may justly be taxed of injustice if hee lay a greater punishment upon an offender than the offence deserves therefore to cleare thee O God from all possibility of erring in this kinde I acknowledge my si●s to be so hainous my offences so grievous that thou canst never be unmercifull in punishing though thy punishing should be never so unmerciful For how can a Judge passe the bounds of equity where the delinquent hath passed all bounds of iniquity and what error can there be in thy being severe when the greatnesse of my fault is a Iustification of severity That thou canst not lay so heavie a doome upon mee which I have not deserved Thou canst not pronounce so hard a sentence against me which I am not worthy of If thou judge mee to torture it is but mildnesse If to die the death it is but my due If to die everlastingly I cannot say it were unjust Yet in judgement O Lord remember mercy consider not how foule I am become but how I am become foule for though my sinne be great yet I was not the beginner of it for Behold I was borne in iniquity and in sinne hath my mother conceived me And seeing my birth did not amend my conception how should my growth amend my birth Did not sinne at least the Authour of sin heare thy voyce when thou saidst Encrease and multiply Which though not spoken to him yet as an Intruder hee claimes to have a part and seeing all the parts of my soule and body have increased and growne greater since my birth will not hee looke that si●ne also shall have a share in growing as well as they Doth any thing grow so fast as a weede and is there any so very a weede as finne hath it not beene growing ever since I was borne and can so fast growing in so long growing make lesse than a Monster And am I a fit Champion to encounter Monsters Indeede I encountred a Beare and slue him a Lyon and killed him a Giant and overcame him but these were no Monsters at least no Monsters to be compared with sin Oh the monstrousnesse of sin farre harder to be vanquished than all the Monsters that ever Nature made for I could vanquish a Beare a Lyon Giant the greatest of Natures Monsters but with all my forces have not beene able to vanquish this Monster Sinne. But why am I partiall towards my Parents and charge my poore Mother with conceiving mee in sinne but let my Father passe without blame Or is it that to say I was borne in sin is as much as to say I was begotten i● sinne and so my Father hath a share of my sinne in begetting mee as well as my Mother in conceiving mee Indeed if Eve had only sinned and not Adam it might have beene said wee were conceived in sinne but not perhaps that we were begoten in sinne or if Adam had ●ly sinned and not Eve it might have beene said we were begotten in sinne but not perhaps that we were conceived in sinne but now that Adam Eve have both of them sinned it is justly said I was begotten in iniquity and in sinne ●ath my Mother conceived mee and so we are all of us sinners now of the whole blood both by Father and Mother and no Inheritance so sure to us from them as this of sinne and in this Inheritance we are all great husbands whatsoever becomes of Naboths Vineyard wee commonly make sure worke to improve this and we seldome leave till wee can leave more of it to our children than wee received from our Parents and seeing no diseases are so incurable as those which come Extraduce from either of our Parents how incurable must sinne needes be which is Extraduce from them both If I were onely borne in sinne then all the time I lived in the little world of my Mothers wombe I must have beene without sinne and so might hope thou wouldst at least have some respect to that time of Innocency I lived there But now that not onely I was borne in sinne but my Mother also conceived mee in sinne now I was a sinner assoone as a creature and not one minutes time of Innocencie to plead for my selfe And now alas O Lord What couldst thou ever looke for at my hands but onely sinne The Leopard cannot change her spots no more can I that am conceived in sin conceive any thing but onely sin It is naturall to me and Nature will have her course But though it be naturall to mee to sinne yet it is not naturall to me to sinne so grievously as I have done for then every one should be as great a sinner as my selfe but now that I must say with Saint Paul Of all great sinners I am the greatest this is an estate of sinne which I have not by Inheritance but by Purchase and I cannot blame Nature but my selfe for this all the help is that though I might be ashamed to doe it yet I am not ashamed to consesse it and is not a sincere confessing in the ballance of thy Mercv O God of even weight with the not doing and therefore although the sinne I conf●sse be great and being great must needes be greatly displeasing to thee yet this conf●ssing my sinne to be great cannot be displeasing For Thou lovest truth in the inward affections and this my confession comes from thence For there is a truth in words when it is without lying as Saint Paul saith I speake the truth I lie not but this truth reacheth not home to confessing of sinnes and there is a truth in deedes when it is without lying as Christ said of Nathaniel Behold a true reacheth in whom there is ●o guile but neither doth this truth rea●h home to confessing of sinnes but there is a truth in heart when it is in sincerity as it is said here Thou lovest truth in the inward affections and this is the truth that carries home the confessing of sins to its full period For though thou lovest all truth and every where yet the truth of the inward affections thou affectest most inwardly for this is properly within thine owne survey soeing thou only art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trier and searcher of the heart and reines Truth of words may have for its motive vain-glory and praise of men truth of deeds awe of the Law but truth in the inward affections can have no motive but onely the love of truth which therefore must needs be pleasing to thee who art thy selfe both Love and Truth Where thou lovest truth thon teachest wisedome and because thou lovest truth in the inward affections thou teachest wisdome in the

also wilt graciously accept the humble service of the convertour and even thy selfe shalt receive a benefit in thy glory by the benefit which I receive by thy pardon for as there have beene many scandalled by my sinne so there shall be many reclaimed by my repentonce and they who loved thee not for thy Iustice shall feare thee for th● mercy and the● who feared thee not for thy mercy shall love thee for thy justice and thy Name shall bee great amongst all Nations O happy conversion that is not barren and ends in it selfe which was a curse in Israel but as a fruitfull mother continues a race of conversions and shall therefore make the Convertour ●hine in Heaven as a Starre of the greater Magnitude But am I a fit man to teach thy waies to the wicked who have walked all my life long in the waies of wickednesse Am I likely to be a meanes for converting of sinners who have hitherto beene occasion of perverting the godly Thou O God that tookest Amos from among the Heard-men of tekoa to make him a Prophet thou also canst take me from among the wicked of the world to make me a converter of sinners I take not upon me to teach the godly who may better teach me I teach onely the wicked None but sinners are for my Schoole I am not a Shepheard to tend the fold but to fetch in strayers The title of my profession is Dux conversorum A guide of converts all my Doctrine is onely Repentance and if any such be that need no repenting they need not my teaching nor belong to my Schoole But if any man thinke repentance a lesson so easie that he can take it out and learne it without a teacher let him but heare the lesson read which I have learned and he must if he will be a convert Let him see my eyes swolne with the floods of my teares and so must his be Let him see me lie groveling under sackcloth and ashes and so must hee doe Let him see my knees brawned with kneeling at Prayer and so must his be Let him see mee goe fasting with bread and water and so must hee doe Let him see my backe goared with stripes of contrition and so must his be Let him see my breast torne with sighings and groanings and so must he doe and if all this be not enough to make a hard lesson let him see my heart broken and shivered with sorrow and so must his be And now let flesh and blood tell me if this be a lesson to be learned without a teacher But if Repentance be so hard a lesson to learne how can David be so confident of his teaching to say that sinners shall be converted by it Indeed when Kings become Schoolemasters no marvell if sinners become converts For who knowes not the force of Regis ad exemplum But is David then the only Phoenix in this kinde Have wee not amongst us at this day and long may we have a King like David who though hee teach not the same lesson that David did for his lesson was onely Repentance yet his whole life is a Lecture of Piety and op●ghtnesse a lesson so much better than Davids as to be in the first For me of Vertue is farre more worthy than to be but in the second But Oh the the u●quier stare of a guilty conscience David was much troubled at first about procuring his cleanenesse and now hee seemes as much troubled about 〈◊〉 his foulenesse I● it the Malus genius of sinne that is never without feare and therefore creeps into all corners Or is it the Bonus genius of Repentance that is never without care and therefore searcheth all corners David had asked God forgivenesse for his iniquitie his sin his offences his transgressions corners enow to meete with any sin of what kinde soever but is it enough to confesse our sins and to aske forgivenesse in generall termes and never to make mention of any sinne in particular Indeede where sins be infinite it were an infinite labour to mention them all and with all our labour could never be done but yet where there are eminent sinnes sinnes like Saul higher than their fellowes by head and shoulders not to mention such sinnes were a kinde of concealing them as if wee meant to hide them in the throng that they might passe unperceived and there must be no concealing if we looke for cancelling Behold then O God an eminent sinne a sinne indeede like Saul so high above his fellowes that I dare not say what it is without saying Deliver mee first Deliver mee from blood guiltinesse O God thou God of my saluation and blame mee not for doubling the Name of God here seeing it is a deliverance that requires a double proportion of Gods assistance For though every sinne may be said a sin of blood as whereof the wages is death yet this actuall shedding of blood is a sin of the most scarlet-die and stands in neede of the greatest measure of God free Spirit to free it But what neede David pray God to deliver him from blood-guiltinesse For what blood had hee shed much no doubt in warre but that was lawfull and left no guiltinesse and therefore needed no deliverance But what blood did hee shed unlawfully No more did Ahab No more did Iezabel yet as guilty of blood as if they had shed it When Magistrates command a thing to be done they doe it When a malicious person imprecates a mischiefe to be wrought hee workes it When a man plots a villany to be acted he acts it and in all these waies though David actually shed no blood yet he was as guilty of blood as if he had shed it Peralium here is as much as Perse and therefore David knew hee had cause enough to say Deliver me from blood guiltinesse O God But is there any hope that this sin of blood may ever be remitted seeing God hath spoken it peremptorily he that sheddeth mans blood by man shall his blood be shed and can I looke that God will breake his Word to doe me a pleasure But is it not that Gods threatning is ever with condition For was it not so in Ninive Forty daies and Ninive shall be destroyed Yet forty daies came and Ninive was not destroyed Was it not so to Hezekiah Set thine house in order for thou shalt die of this sicknesse yet H●zekiah died not of that sicknesse but lived fifteene yeeres after I know indeede that the condition of Gods Will there though noe expressed was yet intended Vnlesse they repented but what may be the condition of his will here No doubt Repentance too but with ths Codicill annexed His blood shall be shed unlesse hee can finde some other that will shed his blood for him And alas if this be the condition What am I the neere For where can I finde out any that will shed his blood for me and if I could finde one willing where can I