Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	become_v	law_n	sin_n	4,033	5	5.1718	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11457	Tvvo sermons: preached at tvvo severall visitations, at Boston, in the diocesse and country of Lincolne. By Robert Sanderson, Bachelour of Diuinitie, and late fellow of Lincolne Colledge in Oxford	Sanderson, Robert, 1587-1663.	1622 (1622)	STC 21708; ESTC S112208	62,742	104

them so vnreasonable as to thinke they haue sufficiently non-plus't any reprouer if being admonished of something ill done they haue but returned this poore reply Is it not better to do so then to do worse But alasse what necessitie of doing either so or worse when Gods law bindeth thee from both a Iam. 2. 10. 11. He that sayd Do not commit adultery said also Do not kill and he that said Doe not steale said also Doe not lie If then thou lie or kill or doe any other sinne though thou thinkest thereby to auoyd stealth or adultery or some other sinne yet thou art become a transgressour of the Lawe and by offending in one point of it guilty of all It is but a poore choyce when a man is desperately resolued to cast himselfe away whether hee should rather hang or drowne or stab or pine himselfe to death there may be more horror more paine more lingring in one then another but they all come to one period and determine in the same point death is the issue of them all And it can be but a slender comfort for a man that will needs thrust himselfe into the mouth of hell by sinning wilfully that he is damned rather for lying then for stealing or whoring or killing or some greater crime Damnation is the wages of them all Murther can but hang a man and without fauour Petty-Larceny will hang a man too The greatest sinnes can but damne a man and without Gods mercie the smallest will damne a man too But what wil some reply In case two sinnes be propounded may I not do the lesser to auoid the greater otherwise must I not of necessitie doe the greater The answere is short and easie If two sinnes bee propounded doe neither E malis minimum holdeth as you heard and yet not alwayes neither in euils of Paine But that is no Rule for euils of sinne Here the safer Rule is è malis nullum And the reason is sound from the Principle wee haue in hand If wee may not doe any euill to procure a positiue good certainly b Eâdem doctrin● qua horremus facere mala vt eueniant bona horrere debem●us facere mala vt euitemus peiora Euitare enim peiora multò minus bonum est quàm euenire bonum Caietan hic much lesse may wee doe one euill to auoid or preuent another But what if both cannot bee auoided § 26. The obiection from the seeming case of perplexitie remoued but that one must needs be done In such a strait may I not chuse the lesser To thee I say againe as before Chuse neither To the Case I answere it is no Case because as it is put it is a case impossible For Nem● angustiatur ad peccandum the Case cannot be supposed wherein a man should be so strai●ned as he could not come off fairly without sinning A man by rashnesse or feare or frailety may foulely entangle himselfe and through the powerfull engagements of sinne driue himselfe into very narrow straites or be so driuen by the fault or iniury of others yet there cannot be any such straits as should enforce a necessitie of sinning but that stil there is one path or other out of them without sinne The Perplexity that seemeth to bee in the things is rather in the a Non enim datur perplexio ex parte rerum sed contingere potest ex parte hominis nesciētis euadere nec videntis aditum euadendi absque aliquo peccato Caiet hîc See the glosse on dist 13. item aduersus where hee proueth against Gratian that there can bee no perplexitie men who puzzle and lose themselues in the Labyrinths of sinne because they care not to heed the clue that would lead them out if it were well followed Say a man through heate of bloud make a wicked vow to kill his brother heere hee hath by his owne rashnesse brought himselfe into a seeming strait that either he must commit a murther or breake a vow either of which seemeth to bee a great sinne the one against the fifth the other against the third commandement But here is in very deed no strait or perplexity at all Heere is a faire open course for him without sinne Hee may breake his vow and there an end Neither is this the choyce of the lesser sinne but onely the b Non d●cet eligere minur peccatum sed solutionem minoris nexus Caietanus hîc speaking of Councell of Toledo loosening of the lesser bond the bond of charitie beeing greater then the bond of a promise and there beeing good reason that in termes of inconsistency when both cannot stand the lesser bond should yeeld to the greater But is it not a sinne for a man to breake a vow Yes where it may be kept saluis charitate iustitia there the breach is a sinne but in the case proposed it is no sinne As Christ saith in the point of swearing so it may be said in the point of breach of vow c Math. ●37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neuer was any breach of vow but it was peccatum or expeccato the breaking is either it selfe formally a sinne or it argueth at least a former sinne in the making So as the sinne in the case alledged was before in making such an vnlawfull vow and for that sinne the party must repent but the breaking of it now it is made is no new sinne rather it is a necessarie dutie and a branch of that repentance which is due for the former rashnesse in making it because a hurtfull vow is and that virtute praecepti rather to be broken then kept The d Exod 1. 16 c. Aegyptian Midwiues not by their owne fault but by Pharaohs tyrannous command are driuen into a narrow strait enforcing a seeming necessitie of sinne for either they must destroy the Hebrew children and so sinne by Murther or else they must de●ise some hansome shift to carry it cleanely from the Kings knowledge and so sinne by lying And so they did they chose rather to lye then to kill as indeed in the comparison it is by much the lesser sinne But the very truth is they should haue done neither they should flatly haue refused the Kings commandement though with hazzard of their liues and haue resolued rather to suffer any euill then to do any And so Lot should haue done hee should rather haue aduentured his owne life and theirs too in protecting the chastitie of his Daughters and the safety of his ghests then haue e Gen. 19. 8. offered the exposall of his Daughters to the lusts of the beastly Sodomites though it were to redeeme his ghests from the abuse of fouler and more abominable filthinesse Absolutely there cannot be a case imagined wherin it should be impossible to auoid one sin vnlesse by the committing of another The case which of all other commeth neerest to a Perplexity is that of an erroneous conscience because of a double