Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	punishment_n	sin_n	6,173	5	5.0820	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36466	Rex meus est deus, or, A sermon preached at the common place in Christs-church in the city of Norwich by G.D. ...	G. D. (George Downham)	1643 (1643)	Wing D2061; ESTC R209871	32,251	33

incorrupted Judge qui nec flecti potest precibus nec corrumpi 〈◊〉 as Gerhard who will neither bee wonne by intreaties nor corrupted with gifts This is that Insepulta sepu●tura a Grave ever open hee that stumbleth at it doth irrecoverably fall into it Quid prodest non habere Conscium l●ab●●nti Conscientiam No booke to bee secret from the view of men so long as conscience is privie to it lesse like a Sergeant or Catchpole it sits at our doores and never parts with the sinner till he parts with his sin But most of all Pecc tum prae foribus wee shall finde sinne at the doore when wee are going out at the doore at the time of death or going out of the world For God herein alludes to the nature of some Mastiffe or wilde beast lying at the doore of a mans house who as soone as ever a mans foote is over the threshold to goe forth it fires in his face to plucke out his throat So Conscience in wicked men like a bandogge barkes at them all the while they are in the house of this life but when at death they goe out of the Clay houses of their bodies then it furiously sets upon them teares out the throat of their soules and makes a full end of them Thirdly and lastly Peccatum prae foribus Sinne lyeth at the 〈◊〉 that is li●nes punishment is at the doore hard at hand ready to overtake him that sinneth Sinne and his punishment except they be severed by found Repentance goe still together Gognatum 〈◊〉 inuatum est omni sceleri sceleris supplicium Sinnes punishment is home-bred nay imbred with it As in the cleere Sunne-shine the darke shadow followeth the body so in the sweete pleasure of evill lad punishment accompanieth sinne if thou commit the one God will not omit the other If thou doe the one thou shalt suffer the other Therfore the Chaldee paraphrast turnes it thus Si non bene egeris peccat 〈◊〉 tuum in diew judicij servatum erit If thou doest not well thy sinne is reserved till the day of judgement thou mayest shut it out at the doore of thy minde but it will fit at the doore of Gods memory to procure just vengeance on thee As the Poet said of perjury I may say of all other sins It may tarry long Sera tamen tacitis paena venit pedibus Slow footing it makes but sure footing it takes and then as Val Maximus saith Tardetatem supplicij gravitate compensat it will make amends for the long time of delay with the heavinesse of the punishment when it commeth for though God hath leaden feete hee hath Iron hands though hee commeth very slowly yet he payeth surely And thus it was with Cain Hee lived long after this he built Cities married Wives begate Children invented Arts as if nothing did trouble him but all this while he had with in him a feared Conscience a trembling heart a guilty looke sinne lay at the doore and at last threw him out of house and home and so the end of sins pleasure was the beginning of hell-torments Consider this all yee that forget God least he teare you in peeces while there be none to helpe Sinne is a bad Tenant it casts out the Land-lord If you please your selves in sin God will displease you in punishment His judgments are ever just and vengeance will come when it is due Serious consideration herein may doe much good whilest wee consider that divine punishment argues humane transgression Wee may safely conclude from a punishment to an offence Posito uno po●itur et alterum Who can enumerate your grosse enormities and crimes now raigning among us How doth rebellion which is as the sin of witchcraft get a head whilest Authoritie and Dominion is troden under-foot How doth Schisme and Faction prevaile and increase whilest order and decency is set at nought ● How is Religion made with many the Maske of Villany How is the Ministerie contemned and our Message disgracefully accepted How have the Holy Scriptures lost their due Authoritie and cannot be beleeved by many of Us But above all How by our unhallowed lives doe we treade under feete the precious bloud of JESUS CHRIST When the Citie of Oth● was burned one yeelds this as a presaging cause of it that a little before a Priest at Masse spilt a Chalice of Consecrated Wine which that credulous age thought to have beene the very bloud of Christ Our Kingdome hath not beene burned nor I trust ever shall till that great day of fire when the earth and the Elements and the Heavens and all shall burne and yet how is the Bloud of Christ spilt upon the ground and troden under foot by our prophane courses But what though our Houses escape the fire if our bodies doe not No marvaile if some have Ignem in ossibus the fire of loathsomnesse in their bones when they have kindled I gnem in Carne the fire of Lust in their flesh No wonder that our bloud boyles with the heate of feavers and burning Agues when the fervour of drunkennesse and distemperature hath blowne the Coales No mervaile if all the plagues concomitating a civill Warre doe fall upon us when out filthie lusts within us which warre against the Soule are so predominant Quid mirum in generis humani crescere jamiram Deicum creseat quotidi● quod puniatur What marvaile saith Saint Cyprian to see the judgements of God every day increase when our sins which call for them do increase more than they Our pride increaseth our hypocrisie increaseth our prophannes increaseth our rebellion increaseth our Atheisme increaseth Is it a wonder then that the Pox should increase that the Plague should increase that our divisions should increase that wars and rumours of wars should increase also Be wise therefore my Beloved and sin no more lost worse things befall Vs take away the cause if you would have the effect to cease and remove sin from your doores if you would have God with-hold punishment from your soules And so much for the second point The third remaines which is Argumentum ab aquo bono a reason taken from right and equity unto thee shall be his desire and thou shalt rule over him And here it did become mee to crave your patience a little longer the time being already past did I not know the subject I have in hand commanded it For behold my heart hath i●dighted a good matter and I will speake of the things that I have made touching the KING And I would to God that none would touch him worse Vnto thee shall bee his desire and thou shalt rule over him WHich words are meant of Abels subjection to Cain and of Cains supremacie over Abel God that he might restraine Cain from a further evill doth comfort him with this present good that neither his owne wickednesse could deprive him of his dominion nor his

then bar●arous in the words for what Papist of them all can for outward respects doe a better work then Cains who yet neither shewed vertue to God nor merited reward unto himself ●ittifull to think how many famous worthy works they have spoiled in their People by their false doctrine either erecting them upon false grounds or directing them vnto false ends For when I read in Bede and others of so many Churches built hospitalls edified monasteries erected schooles founded Colledges endowed c. I cannot sufficiently admire our ancestours devotion but when I go further and finde that these works were done in remea●um ani ae●●n remissionē peccatorum i● honorem divae virginis ad promerend●m De●m c. for their soules health for remission of their sins in honour of our Lady and to merit heaven I cannot but lament their teachers ignorance and do often wish that they had some of our science we more of their conscience they our knowledge we their devotion Finally away with each hypocrite and prophane person The hypocrite vult bonus esse inordi●ate he desires to be good without the order outwardly acting some laudable deed inwardly respecting some detestable end and the prophane person would have faine have well at death but he is not willing to doe well in life he is angry at his punishment but delighteth in his sinne Let both these learne of Iohn the Baptist of whom our Saviour saith that he was Lucerna ardens or lucens a burning and a shining light Wicked men doe but one of these The hypocrite will not care much to gliste like a glow-worme with the false fire of holinesse he is content to shine but he will not burne with the true zeale of piety and the prophane person will not grudge to burne with Balaam with the love of heaven o that he may dye the death of the righteous Yes by all meanes but he will not shine with the light of vertue in his life that men seeing his good workes may glorifie God at lucere parum ardere vanum lucere et a●d re perfectum to shine onely is in vaine without profit to burne only is in vaine to no purpose but to shine and to burne too is perfect Would we then be perfect let us burne with the true love of God sacrificing to him what Cain kept to himselfe that is our hearts he wil coole us cum potabit é torrente voluptatis when hee shall drench us in the river of his pleasure let us also shine with the light of grace so will God adde more lustre to us by making us shine in the light of glory And 〈◊〉 much shall suffice to have spoken of the worke Doe with the manner of performing it well wee come now to the person upon whom it was urged Cain shadowed under the pronoune thou If thou dowel Thou that hast offered me sacrifice with an hypocritical and deceitfull heart thou that hast conceived against me unjust anger in thy breast thou that repinest at thy brothers integrity thou that harbourest in thy heart a bloudy resolution to slay the innocent without a cause and he thy brother there being but one man more in the world and he thy father thou that art guilty of al this wickednes yet if thou do wel shalt thou not be accepted A like place to this wee have in the 19th of Saint Lukes Gospell where our Saviour Christ comming neere he City of Ierusalem weeping over it said If thou hadst knowne even thou at least in this thy day the things which belong unto thy p●ace thou that hast alwayes beene a stiffenecked and rebellious people thou that killest my Prophets and stonest them that are sent unto thee thou that hast drawne iniquity with cords of vanity and sinne as it were with a cart-rope yet if thou hadst known even thou How free is the Lord in the dispensation of his grace 〈◊〉 there is no man so abominably wicked to whom he doth not proffer it if hypocriticall envious bloodthirsty Cain will at last doe well hee shall be accepted herein God shewes himselfe to bee a God of mercy and compassion not desiring the death of a sinner but rather that he turne from his wickednesse and live Witnesse those passionate wishes that wee heare in scripture comming from him oh that there were such a heart in them to feare me that it might go wel with them Deut. 5. 29. Witnesse his mournefull exp●stulations as Esaiah 5. 3. judge I pray you between me and my vineyard what could I have done more for my vineyard and turne yee turne yee why will you dye oh house of Israel Ezek. 33. 11. witnesse his melting commiserations of the lamentable condition of foolish men that will not bee reclaimed Oh Jerusal●m Ierusalem how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and you would not Matthew 23. 37. But now that men will not apprehend the doctrine of salvation nor accept of grace thus freely offered them but will goe to hell after all this debemus nos i●orum vitio non Christi gratia adscribere wee ought to lay the blame upon them and not upon the grace of Christ The raine falls upon the stony rocks as wel as upon the fruitfull soyle but doth i● pr●duce the same effect from both No for the soyle is made fruitfull but the rocks remaine hard and barren as before is the fault then in the raine no but in the rockes which because of their flintie hardnesse will not bee mollified and made fruitfull God in like manner raineth downe the showres of his ordinances upon the wicked as well as upon the righteous the meanes of salvation are held out to all if thou or thou or any thou in the world wilt doe will thou shalt be accepted But the same effect is not produced from all for some doe lay hold upon grace thus freely offered others againe stand out rebell and will not yeeld The believer and unbelieve are like waxe and clay before the fire the same heat which mollifies the one hardens the other Let not men therefore cavill at Christs intention and Go●s election but let them looke into their owne hearts and they will tell them that they are rebels and live in prophane and wicked courses in neglect of all holy duties they carry their owne sentence and cause of their damnation in their owne breasts As for Gods secret purpose in electing some and rejecting others it is hid from the world and therefore that cannot bee the rule of our obedience but look to Gods revealed will looke to what is commanded thee in his word and if thy conscience tell thee that thou hast not accepted of grace being offered thee nor yeelded that obedience unto God that thou oughtest and mightest hereupon comes thy condemnation to be just