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	life_n	sin_n	5,504	5	4.4990	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67748	Englands unthankfulness striving with Gods goodness, for the victory as Abaslom [sic] strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, enough (being wel weighed) to melt an heart of adamant. By R. Younge, florilegus. In reference to Leviticus 19.17 and Isaiah 58.1. In reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as David did Nathans parable, 2 Sam. 12.1, to 8. And Ahab the prophets, 1 King.20. 39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name only, because we think out selves Christians indeed, and already good enough.	Younge, Richard.	1643 (1643)	Wing Y152; ESTC R218135	77,968	74

infidelity selfe-love and such like carnall respects were no better then shining sinnes or beautifull abominations What saith Sr. Austin most excellently There is no true vertue where there is no true Religion And that conscience which is not directed by the Word even when it does best does ill because it does it not in faith obedience and love Nor will God accept of any action unlesse it flowes from a pious and good heart sanctified by the Holy Ghost 2. Whereas thou art so farre from being really religious and godly that thou hast not yet made one step towards it For the first step to Religion or Christianity is to love religion and holinesse in another but thou as thine owne conscience will beare me witnesse wilt hate scoffe at and persecute another for being holy and religious Nor canst thou indure the power of Religion in any though thou lovest a forme dearely as taking the shadow for the substance which notably discovers the deceitfulnesse of thy heart and Satans subtilty if thou hadst but eyes to see it Nor couldest thou otherwise think so well of thy selfe for thou thinkest thy selfe as good a Christian as the best Yea thou passest for and art reputed an excellent Christian by men of the World As divers will say of Morrall honest men if they goe not to Heaven Lord have mercy upon us Yea by some of o●… late reverend Prelates and their Creatures for they counted men religious as they were conformable to their Cannons and all the congregation is alike holy and holy enough to naturall men As Corah and his prophane consorts told Moses and Aaron when they rose up against them Numb. 16. 1. 2. 3. 3. But it is manifest enough by the word of God that thou art an ignorant formall titular stature out-side Christian And that thou hast no more of religion or godlinesse then a bare forme out-side or shadow 2 Tim. 3. 5. Tit. 1. 16. That thou art a meere Bladder empty of all true grace and onely blowne up with pride That there is not a poorer wretch upon the face of the earth then thou that with Laosicea braggest thy selfe to be rich and to want nothing when thou art wretched and miserable and poor naked Rev. 2. 17 only thou art pus●…t up and knowest nothing 1 Tim. 6. 4. 4. But because there is no heating thee off from thy conceited righteousnesse and selfe purity except it be by shewing thee thy unrighteousnesse and actuall impurity and because thou must of necessity know thy selfe sick before thou wilt seeke and sue to Christ the Physitian of soules I will further discover unto thee not onely thy abominable wickednesse originall and actuall of commission and omission but even the very inmost secrets of thy heart and soule which thou shalt confesse none could doe except God were with him Wherefore marke well what I say CHAP. XII 1. FIrst admit thou hadst never offended in the least in all thy life either in thought word or deed Yea admit thou couldest now keepe all the Commandements actually and spiritually yet this were nothing thou wert miserable notwithstanding Because thou broughtest a world of sinne ●…to the world with thee and deservedst to dye so soone as thou beganest to live Even when thou wast a little childe thou wert a great sinner Wee are the cursed seed of rebellious parents And are as guilty of Adams and Eves sinne being in their loynes as any Heire is lyable to his Fathers debt Rom. 5. 12. 14 15 17 18 19. They were the roote or stocke of all mankinde and their act was ours as the act of a Knight or Burges is the act of the whole County If they had stood and continued in that estate of innocencie and happinesse as it was put to their choise we had stood also and been for ever blessed And so on the contrary Gen. 2. 17. Insomuch that we were conceived in sin and borne the children of wrath Even condemned so soone as conceived and adjudged to eternall death before we were borne a temporall life Psal. 51. 5. God indeed made us after his owne image but by sinne we have turned that image of his into the image of Satan So that by nature be we never so milde and gentle we are the seed of the Serpent Gen. 3. 15. and children of the Devill Iohn 8. 44. Yea the very best naturall man is but a tame Devill as Athanasius well notes 2. Nor wouldest thou need any more to humble thee and make thee loath and abhor thy selfe then the cleare sight of thy guiltinesse wickednesse and wretchednesse by nature For no tongue is able to expresse what impotent pittifull and poluted wretches we are when we are in our blood Ezek. 16. 6. As Christ at the first finds us and before he hath washed us white in his blood sanctified us by his Spirit and covered us with the long white Robe of his righteousnesse As O what swarmes what litters what legions of noysome lusts lye lurking in every naturall mans heart by reason of originall sin For out of the heart naturally proceeds nothing but evil thoughts murders adulteries fornications theifts false-witnesse blasphemies c. as our Saviour shewes Mat. 15. 18. 19. Yea every imagination of the thoughts of mans heart are onely and continually evill and deceitfull above all things Jet 17. 9. and that from his youth Gen. 6. 5. and 8. 21. And we are all cut out of the same cloath So that every man hath the seeds of every sinne in his heart And we are beholding to God and not to our selves that we runne not out into all manner of enormeties even the sin against the Holy Ghost not except That we are not worse then Manasses himselfe Lord saith St. Austin thou hast forgiven me those sinnes which I have done and those sinnes which onely by thy grace I have not done They were done in our inclination to them and even that inclination needs God mercy Nor are we onely apt to all evill but we are also reprobate and indisposed to all grace and goodnesse yea to all the meanes thereof we are not onely weake but altogether so dead in sinne that we cannot stirre the least joynt no not so much as feele our deadnesse nor desire life we can no more turne our selves then we could at first make our selves And as God did at first make us so he must new make us or we shall everlastingly perish Yea except God bestow upon us daily privative grace to desend us from evill and daily positive grace inabling us to doe good we are utterly undone We have ability we have will enough to undoe our selves scope enough Hell-ward but neither motion nor will to doe good Our understandings are darkned and dulled our judgements blinded our wills perverted our memories disordered our affections corrupted our reason depraved our thoughts surprised our desires intraped and all the faculties and functions of our soules yea our very natures are no better then

after his own Image in righteousnesse and holinesse and in perfect knowledg of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse but this was nothing in comparison for when we were in a sad condition when we had forfeited all this our selves when by sin we had turned that image of God into the image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not onely without asking but even against our wills so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal. 4. 7. Here was a fathomless depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither heaven earth nor hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited heaven for us then O then God in his infinite wisdom and goodness did not onely finde out a way to satisfie his Justice and the Law but gave us his Son his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shameful painful and cursed death of the Cross to redeem us That whosoever believeth in him should not perish but have everlasting life Iohn 3. 16. The very thought of which death before he came to it together with the weight and burthen of our sins put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Wherefore ô wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse then lost souls and to bring salvation to us even against our wils The Lord Iesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Even the eternal God would die that we might not die eternally ô the deepness of Gods love ô the unmeasurable measure of his bounty ô Son of God who can sufficiently express thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save u●… 3. And which is further considerable It cost God more to redeem the world then to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six dayes to finish it the Redemption of man cost him three and thirty years In the Creation of the World he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderful things to do it Yea the saving of one soul single is more and greater then the making of the whole World In every new creature are a number of miracles a blinde man is restored to fight a deaf man to bearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meets with nothing but opposition which in the Creation he met not with 4. But the better to illustrate this love consider that salvation stands in two things First in freedome and deliverance of us from Hell Secondly in the possession of Heaven and eternal life Christ by his death merits the first for us and by his obedience fulfilling the Law merits the second The parts of our Iustification are likewise two the remission of our sins and the imputation of Christs righteousnesse And to this would be added first Conversion which comprehends both Faith and Repentance Secondy Sanctification the Parts whereof are Mortification that is dying unto sin and Vivisication which is living unto righteousnesse Thirdly Glorification begun and perfected which is freedome from all evil here and the perfection of all good and happiness in heaven 5. What shall I say God of his goodnesse hath bestowed so many and so great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we finde our Creators mercies if we look upward his mercy reacheth unto the heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breath in Fire to warm us Water to cool and cleanse us Clothes to cover us Food to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whithersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence We are bound to praise him above any Nation whatsoever for what Nation under Heaven enjoyes so much light or so many blessings as we above any creature c. God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castaways for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse for whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reason others are blinde deaf dumb are sick maimed imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For if the whole Heaven were turned into a Book and all the Angels deputed Writers therein they could not set down all the good which Gods love in Christ hath done us For all those millions of mercies that we have received from before and since we were born either

But had he bin so wise as to have believed Moses the Prophets report of hell he needed never to have come into it The common case of all that come there They will not believe what Moses the Prophets Christ and his Apostles tell them touching the truth justice and severity of God in punishing sin with eternal destruction of body and soul and the necessity of obeying his Precepts until they shall hear Christ say unto them Depart from me ye cursed into everlasting f●…e prepared for the Devil and his Angels Mat. 25. 41. 4. And indeed for want of this sore-wit the wisest worldlings as Balaam and Judas and the rich man in the Gospel and the Scribes and Pharisees and all Atheists are in Scripture-language stiled fools and the wisdome of the world called foolishnesse twelve times in one Chapter Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a signe to distinguish between a wise man and a fool A wise man saith Bernard fore-sees the torments of hell and avoideth them but a fool goeth on merrily until he feeleth them and then sayes I had not thought True many wicked men are taken to ●…e wise and in some sense are so they have enlightened heads and fluent tongues as had Balaam Judas and Paul before his conversion and the Scribes and Pharisees but their hearts remain dark and foolish as is plain by Rom. 1. 21 22. Joh. 3. 10. Whence even the wisest of them are called by our Saviour fools and blinde Matth. 23. 16 17 19 24 26. and 27. 3 4 5. 2 Pet. 2. 16. And indeed what is that wisdome worth which nothing profits the owner of it either touching vertue or happinesse So that you may take this for a rule They that have but a shew of holinesse have but a shew of wisdome 5. Men of the world believe the things of the world they believe what they see and feel and know they believe the Lawes of the Land that there are places and kindes of punishment here below and that they have bodies to suffer temporal s●…art if they transgresse and this makes them abstain from murther selonie and the like but they believe not things invisible and to come for if they did they would as well yea much more fear him that hath power to cast both body and soul into hell as they do the Temporall Magistrate that hath onely power to kill the body they would think it a very hard bargain to win the whole world and lose their own souls But if visible powers were not more feared then the invisible God and the Halter more then Hell natural men being like beasts that are more sensible of the flash of powder then of the bullet the world would be over-run without rage Or 6. Secondly they believe the Devil and the Flesh that prophesie prosperity to sin yea life and salvation as the Pope promised the Powder-Traitors for though men do the Devils works yet they look for Christs wages and there is scarce a man on earth but he thinks to go to heaven yea the Devil and sin so infatuate and besot many that they can even apply Christs passion as a warrant for their licentiousnesse and take his Death as a license to sin his Crosse as a Letters Pattent to do mischief So turning the grace of God into wantonnesse As if a condemned person should head his Drum of Rebellion with his Pardon resolving therefore to be evill because he is good which is to sin with an high hand or with a witnesse and to make themselves uncapable of forgiveneesse And yet wretched and senseless men they presume to have part in that merit which in every part they have so abused to be purged by that blood which now they take all occasions to disgrace to be saved by the same wounds which they swear by and so often swear away to have Christ an Advocate for them in the next life when they are Advocates against Christ in this And that Heaven will meet them at their last hour when all their life long they have galloped in the beaten road towards Hell 7. The Devil makes large promises to his but ever disappoints them of their hopes as he did our first Parents You shall die saith God You shall not die at all saith Satan Yea you shall be as Gods saith he when his drift was to make them Devils Yet the Devil was believed when God could not be credited Diabolus mentitur ut fallat vitam pollicetur ut perimat saith Cyprian And ever since our first parents gave more credit to Satan then their Maker Our hearts naturally have been slint unto God wax to Satan so that Satan may in a manner triumph over Christ and say I have more servants then Christ they do more for me then his servants do for him and yet I never died for them as Christ hath done for his I never promised them so great reward as Christ hath done to his c. 8. Well may these men think they believe the Gospel as the Jews who persecuted Jesus and sought to slay him thought they believed Moses writings Joh. 5. 38 39 46 47. But it 's altogether impossible as Christ who knew their hearts better then themselves affirmes of them for certainly they would never speak as they speak think as they think do as they do if they thought their thoughts words and deeds should ever come to judgement Did men believe that neither Fornicators nor Idolaters nor Thieves nor Covetous nor Drunkards nor Swearers nor Railers nor the Fearfull nor Unbelieving nor Murtherers nor Sorcerers nor Liars nor no unrighteous persons shall inherit the Kingdome of Heaven as the Scripture expresly speaks but shall have their part in the lake that burneth with sire and brimstone which is the second death They durst not continue in the practice of these sins without fear or remorse or care of amendment As for instance If Lots sons-in-Law had believed their Father when he told them from God that the City should suddenly be destroyed with fire brimstone and that by flying they might escape it they would have obeyed his counsel Or if the old world had believed that God would indeed and in good earnest bring such a flood upon them as he threatened they would not have neglected the opportunity of entring into the Ark before it was shut and the windows of heaven opened much less would they have scoffed and flowted at Noah while he was a bulding it So if men did firmly believe what God speaks of bell it would keep them innocent make them officious they would need no intreaty to avoid it Men love themselves well enough to avoid a known pain yea there would be more fear and danger of their despair then of their security And the like of heaven if men but believed what fulness of joy and what pleasures are reserved at Gods right hand for evermore for them that love and serve him in

hold of them therefore they are honest and square dealers Nor can there be a more plausible deceit For as the Swar by compared with the Blackemore thinks himselfe faire So civill men looking upon the prophane admire their owne holinesse Whence it is that the more unrebukeable any naturall man is the greater is the difficulty of his conversion For as nothing is more easily broken then that which is most hard so notorious offenders are nothing so hard to be convinced and converted as the civilly honest The civill Iusticiary is like the young man in the Gospell that supposed he had honestly kept all the Commandements who when he was bid to follow Christ turned his bac●… upon him But the Loose Libertine resembles Matthew the Publican a notorious sinner who was no sooner called but he followed Christ 3. But will these mens high thoughts of their owne excellencie serve their turnes No but condemne them the rather That civill Justiciary Luke 18. 9. to 15. was not a Publican and thereupon boasts himselfe extreamely but he was a Pharisee like these men which was a great deale worse wherefore all can be done for them will be in vaine except I can first convince them of their selfe purity and the great danger thereof and after of the●…miserable impurity both which must be done as I before intimated 〈◊〉 making manifest unto them the secrets of their hearts in either For the effecting whereof I will not be sparing either in paines or prayer As O that God would put words into my mouth and add vertue unto those words That he would give them hearts to minde what I shall say but so much as it concernes them For God alone hath the key of the heart Acts 16. 14. to whose blessing I leave the successe humbly beseeching the Almighty that these lines may not rise up in judgement against those Hazaels that shall read them and be never the better and so instead of ●…u in their sinne prove a meanes to increase their torment 4. I begin with the first Let a Minister come to thee that art a Formalist or civill Justiciary and question with thee about thy estate or aske thee how thy soule fares and what peace thou hast admit it be upon thy death bed what will be thy manner of answering especially i●… thou hast not been a notorious offender art thou a whit troubled for sin either Originall or Actuall Or wilt thou acknowledge thy selfe to be in a lost condition without Christ No thy conscience is at quiet and thou 〈◊〉 at peace with thy selfe and all the world and thou thinkest God no sinne troubles thee Thou hast been no murtherer no adulterer no common drunkard Neither hast thou beene an Oppressor Yea wilt thou say I doe not know that I have wronged man woman or childe I have been a Protestant and gone to Church all my daies c. as commonly they thinke be●… of themselves that have least cause Yea the true Christian is as fearefu●… to entertaine a good opinion of himselfe as the false is unwilling to be driven from it They that have store of grace mourne for the want of it and they that indeed want it chant their abundance Yea whereas the Law is spirituall and binds the heart from affecting no less then the hand from acting thou art so blinde and ignorant tha●… thou thinkest the Commandement is not broken if the outward grosse sinne be for borne whence it is usual with thee to brag of a good heart and meaning of the strength of thy faith and hope of thy just and upright dealing c. Yet in case thou dost abstaine from notorious sinnes what should hinder but thou art an excellent Christian if God be not beholding to thee for not wounding his name with Oathes for not drinking and playing out his Sabbaths for not rayling on his Ministers for not oppressing and persecuting his poore Members 5. Perhaps thou wilt in generall or in grosse acknowledge that thou art a great sinner But come to particulars thou canst not tell in what Thou never brakest the first Commandement of having many Gods for thou art no Papist nor Idolater Thou never brakest the second for thou worshippest God aright Nor the third for thou hast been no common swearer onely a few petty Oathes Not the fourth for thou hast every Sabbath gone duly to Church Not the fifth for thou didst ever honour thy Parents and art as loyall a subject as may be Not the sixt for like the young man in the Gospell thou darest justifie thy selfe to Christs owne face that thou hast kept it from thy youth for thou didst never murder any man though others finde that thou never goest without enmity in thy heart against such as are more godly and sincere then thy selfe but to thy unseeing eyes that is no man-slaughter Not the seventh for thou perceivest not how the lust of the eye should be a sinne so long as thou lyest not with thy Neighbours wife Not the eighth for though thou hast cousoned an hundreth indirectly yet thou never stolest ought from any man Not the ninth for thou Makest conscience of perjury though none of back-byting and slandering thy Neighbour As for the tenth that perhaps makes thee at a stand till thou hearest what is meant by Thou shalt not cover and so by consequence thou provest that thou didst but lie and dissemble when thou didst acknowledge thy selfe a sinner For indeed and in truth thou thinkest thy selfe noe sinner or almost for thou hast kept all the Commandements Nor is it any hard matter to draw it out of thine own mouth before an hundred witnesses for let but this question be asked thee Art thou proud thou wilt answer no not I none are proud but fooles and thou hatest a proud man c. which implies that thou art as righteous as Christ himselfe or Adam in the state of innocency For he that can cleare himselfe of this sinne may easily cleare himselfe from all other sinnes So that thou art pure in thine owne eyes hast one sinne to repent of but much good to 〈◊〉 of which 〈◊〉 condition worse then the wickedest mans alive For Christ that came to save all weary and heavy la●…en sinnes be they never so wicked neither came to save nor once to call thee that hast no sinne but art 〈◊〉 enough without him Mat. 9. 13. Om 〈◊〉 tells thy brethren the Scribes and Pharisees who counted then 〈◊〉 〈◊〉 that 〈◊〉 and Harlets should goe before them into the Kingdome of Heaven Mat. 21. 31 32. And you well know that God preferred the penitent 〈◊〉 that trusted in his mercie before the proud Pharisee that trusted in his owne merits Luke 38. 10 to 15. Yea the Publican condemning himselfe was justified and saved whereas the Pharisee justifying himselfe was evelastingly condemned 6. Nor can Christ profit thee any thing untill with St. Paul who before his conversion was such another thou seest thy selfe even the greatest of