Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	conceive_v	sin_n	7,234	5	6.3984	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52049	Reformation and desolation, or, A sermon tending to the discovery of the symptomes of a people to whom God will by no meanes be reconciled preached to the Honourable House of Commons at their late solemne fast, Decemb. 22, 1641 / by Stephen Marshall ...	Marshall, Stephen, 1594?-1655.	1642 (1642)	Wing M770; ESTC R235206	36,106	57

lust hath conceived it brings forth sinne and sinne when it is finished brings forth death which is of the same interpretation with the former and shewes us sins progresse in the rising reigning and ruine First a man hath lust a wicked corrupt heart that hee brings into the world every man comes into the world with a heart full of lust now this lust brings forth iniquity God leaves people to goe on in wickednesse if they be not such as he means to save and when their sinne is perfected it brings forth death when it comes to the full fourty weeks and hath gone the full time then comes destruction Take yet two instances more both in the fourteenth of the Revelation verse 14 c. in the Parables of the vintage and of the harvest when they were ripe then ruine comes Till then God useth to beare with people smaller judgements often come before sinne is ripe and are removed againe but when once the measure is full then God saith as in Nahum chap. 1. verse 6. He will make an utier end affliction shall not rise up the second time hee will so doe it at once that they shall not need to feare a second Now if by the way you desire to know why God defers so long and rather cuts not off wicked men sooner I answer it should suffice us that it is his will to do it but further he doth it partly that they may be for exercise to his people to purge and humble them as Ashur was his rod to whip his people before the rod was burnt And partly to declare his long-suffering and patience thereby to leave them without excuse if they prove incorrigible Thirdly this is for salvation to some who in the meane time are to be gathered in and this I take it the Apostle meanes 2 Pet. 3. 9. when he saith the Lord defers his comming to judgement because the Nation of the Jews is first to be gathered in So that as the Angel staid till Lot was plucked out of Sodom so God hath some brands to snatch out of the fire for whose sakes he defers the execution of vengeance against them whose sins call for it For these causes and it may be others not known to us but secret to himselfe doth God deferre the full execution of his wrath till sinne be ripe But how may wee judge when the sins of a people grow to the full I answer and but briefly because I would not be burthensome to an attentive auditory the spirit is willing but the flesh is weak in the best to finde out sinnes fulnesse foure things must come into consideration First what kindes of sinnes they are which are land-destroying sinnes Secondly the quantity of these sinnes Thirdly the aggravation of them Fourthly which is the upshot of all the incorrigiblenesse of them First the kinds of them I meane thus there was never any Church or Nation without sinne but all sinnes are not Church-wasting sinnes nor Land-destroying sins but there are sins which are called abominations such as make a land spue out the inhabitants such as make God drive them out And they are some against the first Table some against the second Table Against the first Table first the sin of Idolatry Evermore as Idols come in God goes out When there was an Image of jealousie set up God goes farre from his Sanctuary God likes no such neighbours When Ephraim offended in Baal he dies for it when the meane man bowes himself and the great man humbles himselfe to stockes and stones God will spare them no longer When the glory due to Jehovah is communicated to dumbe Idols this God will bear at no peoples hand And the reason is plaine this is as the marriage bed to God this provokes his jealousie which is his rage then he will accept of no ransome This therefore is the abomination that makes all desolation Secondly the sins of prophaning contemning scorning and persecuting of Gods holy things his holy day his holy servants I joyne all these sinnes together because they come all from the same roote that is malignancy against God God himselfe is prophaned sleighted contemned in all these Thou hast despised my holy things and prophaned my Sabbaths therefore thou hast caused thy day to draw neere God therefore would make Moab as Sodom and the children of Ammon as Gomorrah because they reviled his people but there is one proofe may serve in stead of an hundred 2 Chron. 36. The Lord did a long time beare with them but when once they came to that passe they polluted his House despised his Word mooked his messengers misused his Prophets his wrath grew hot against them till there was no remedy God could thē beare them no longer but utterly would destroy them And it is our Country-man Venerable Bedes observation that when the old Britains grew to that height of sinne as to cast odium in religionis professores tanquam in adversaries God presently sent in the Saxons who destroyed them all There are also some sinnes against the second Table which greatly helpe to fill the measure of a peoples iniquity As first such sinnes as are destructive to humane society cruelty bloud oppression deceit these were the sinnes which brought the flood upon the world of the ungodly These are the sins which the King of Nineveh saw would ruine him and his Kingdome Secondly the sensuall lusts of drunkennesse and whoredome I joine these sinnes together because they are usually joined in Scripture and seldome severed in mens practice And you shall cleerly in the search of the Scripture finde them to be among the abominations which helpe to fill up the measure of a peoples sin and prepares them for judgement I have seen a horrible thing in the house of Israel saith God speaking of the sinnes which made God hew them downe there is the whoredome of Ephraim whoredome and wine and new mine take away their heart This was one of the things that made God have controversie with the land to make it mourne and to take them all away I have not time to prosecute these things you shall easily finde that these are gray haires in any Nation where ever they are found Secondly the quantity of these sinnes is very considerable when they are universall no Nation ever was without them but when once they come to spread as a Gangrene over the whole body then the measure quickly growes full When all flesh had corrupted their wayes then the flood came rushing in When from the crowne of the head to the sole of the foot the whole body was full of wounds and bruses and putrified sores then it was to no purpose for God to strike them any more with any hope of healing You shall finde in the 24. of Ezekiel 〈◊〉 notable description of Jerusalems condition when Nebuchadnezzar came to destroy them the Prophet compares

the City to a great pot whereinto all the choice peeces were put to bee boiled the thigh and the shoulder and all the choice bones but they were all rotten flesh whose scumme would not boile out meaning that the Princes and Rulers Prophets and Priests and People were all overspread with abominable wickednesses So in the 22. of Ezekiel all states are brought in the Prophets devouring soules the Priests violating the Law prophaning holy things Princes and Rulers oppressing the people robbing c. then God powres out his indignation and consumes them with the fire of his wrath But this must be understood with this caution that when I say all it is not to be understood as if God would spare a people untill the whole multitude grew wicked and none remaining on his side God had seven thousand in Israel who were faithfull to him in the worst time of Ahabs apostacy but the meaning is when the number of such as abstain from these abominations is so small that they are not considerable to God they are alwaies considerable but not alwaies considerable as to the turning away of judgement or to the preventing of ruine Ten righteous men would have been considerable in Sodom for the sparing of it when five would not So the sum is that when these abominations are generally spread and very few in comparison abstaining from them a people growes ripe apace for destruction 3. The third thing considerable is the aggravation of these sinnes and therein I shall only give this one briefe rule that in all places and Countries houses families or persons the more mercy light and meanes these sinnes are committed against the sooner is the vessel of their iniquity come to the full Amos 3. 2. You onely have I knowne of all the Nations of the world and therefore I will visite you for all your iniquities Ezek. 9. God begins at his sanctuary and with the antient men who had stood longest before him And Daniel makes this the reason why God brought a greater evill upon them than upon any other Nation because no other Nation had enjoyed the like meanes to keep them from sinne or to bring them to repentance And in the 22. of Esay The valley of vision had the greatest burthen of wrath of all others that is the people of Israel to whom God had sent all his Prophets from time to time And there is great reason why sinnes against light and covenants mercies and Conscience should be most provoking It is thus even amongst all ingenuous men he that eateth my bread saith David hath lift up his heele against mee if it had been a stranger I could have borne it Is this thy kindnesse to thy friend could unnaturall Absolon say to Hushai This then is a plaine case that the more mercies a people sinne against the greater is their sin and the sooner comes their judgement 4. The last thing considerable to finde out the fulnesse of sinne is the Incorrigiblenesse of it and if the Lord grant that we can quit our selves of this we shall yet doe well by this Incorrigiblenesse I meane when the sinnes of a people are growne so great that they are too strong for the mounds and bankes which God hath set to keep them in compasse Now God hath set Foure Boundaries for sinne and when sin is growne too strong for all these you may conclude that reserving or excepting what God may doe in his absolute prerogative if he goe by his wonted rules that Nation is going to her long home First God hath set Conscience and shame to be boundaries among all people to keep sin in compasse Conscience to make them stand in awe of God shame to make them stand in feare of men These two God hath set up as his Officers and heraulds in all mens hearts and when once men can run into sin as the horse into the battell rejoycing to doe evill proclaiming their sins as Sodom not being ashamed and past all feeling there is one bank broken downe one Boundary plucked up Secondly another bank that God hath set is the example and conversation and prayers of his owne people whom he scatters here and there amongst men and great is the power and force of their presence to keep sinne in compasse partly by the Majestie of the Image of God shining in them partly by their holy examples partly by their wise and seasonable counsells admonitions reprehensions partly by their prayers whereby they bring downe restraining and constraining grace Now when these are either taken away from a place by death or driven away by persecution as Lot out of Sodom or living amongst them God takes off their edge to pray no longer as Abraham for Sodom or Ieremy for the Iewes There is a second Boundary pulled up The third is that of Magistrates and Ministers whom God hath invested with his owne authoritie and put upon them some beames of his owne Majestie and Image put his sword into their hands and armes them with power to keep sin in and beat it downe The Magistrate having the sword of Iustice and thereby being made custos utriusque tabulae and Ministers having the sword of the Spirit these two are strong Rampires and Banks they are the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to hinder sinnes course they are Physitians to the hurts of Gods people and when once the sins of a Land grow too strong for these farewell all you will soone heare the daies of their visitation are at hand And this is done in three Cases First when Magistrates and Ministers take sinnes part and in stead of joyning with God against sin they joyne with sin against God as if the dogges should joyne with the wolves against the sheep and the Shepheards Thus it was in Ieremies time he found the people harder than a rock to be wrought upon but he said Surely these are poore and foolish who know not the way of the Lord I will get me to the great men and I will speake to them for they have knowne the way of the Lord and the judgement of their God but were they such or did they so marke what follows these have altogether broken the yoke and burst the bands in stead of maintaining Gods yoke and strengthening Gods hands they broke them a pieces and what followes therefore a Lyon out of the forrest shall slay them an evening Wolfe shall spoile them a Leopard shall watch over the cities every one that goes out shall bee torne in pieces Thus it was likewise in Hoseaes time when the Prophet was a foole and the spirituall man was mad when the Princes would be drunke with bottles of wine c. Thus it was in Ezekiels time as was before touched immediately before their desolation Secondly when Magistrates or Ministers are dastardly when they are affraid of sin and sinners and dare not appeare for God