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	sin_n	sin_v	5,307	5	9.1204	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18125	A sermon of the nature and necessitie of godly feare Preached in the Cathedrall Church of Chester, in September, 1614.	Case, William, 1584 or 5-1634.	1616 (1616)	STC 4766; ESTC S118534	19,465	32

said finne not swere whereunto we are to consider that sinne in a Christian man is after a two fold manner either as a Tyrant or as a Rebell As a tyrant before regeneration when we liue as captiues and seruants vnder sinne obeying it in the lustes thereof and yeelindg our members as instruments of vnrighteousnesse vnto it without any checke or opposition at all As a Rebell when as a Christian after regeneration seeles the law of his members rebelling against the law of his minde and bringing him againe as an vnwilling captiue vnto the law of sinne Now after this manner namely as sinne is a rebell there is no man liuing but sinne shall still continue and remaine with him so long as he shall liue in the flesh which the Lord doth purposely suffer in his owne elect seruants for diuers ends and purposes both to abate the insulting pride of mans heart to make them wearie of this world but especially to make good and shew forth his great power in their weakenesse But after the first manner that is as a Tyrant sinne is in no man that is actually the childe of God in which respect onely the Prophet in this place doth forbid sinne namely according to the Apostles exhortation not that sinne be not in you but that it raigne not in you that you should willingly obey it in the lusts thereof Which kindes of sinning Saint Iohn differenceth herein comprehending the one vnder name of sinning simply and the other of committing sinne by peccare and peccatum facere In the first respect saith he he that saith he hath not sinne is a lyer and the truth is not in him Concerning the other he saith he that is borne of God sinneth not 1 Ioh. 3.9 These commit not sinne namely as a seruant of sinne Yea he addeth that he cannot sinne to wit with a full swing and consent of his will as those that be the serswing and consent of his will as those that be the seruants of sinne because the seede of God remaines in him whereby he is partly spirit and not onely flesh so that as he cannot perfectly will that which is good because of the rebellion of the flesh so can he not will with full consent that which is euill because of the reluctation of the spirit For howsoeuer peccare and peccatum facere to sinne and to commit sinne are not so generally differenced but that in many places of the Scriptures the one is put for the other yet is there necessitie of distinction betweene them For he is said properly peccatum facere to commit sinne qui studio peccanditenetur which is setled in a delightfull desire thereof which bends all the forces of his minde and the whole sway of his desires therevnto Being a propertie peculiar vnto the reprobate and vnregen erate who as the Prophet saith of them inuent mischiefe vpon their beds Psal 36.4 they cannot sleepe vnlesse they haue done euill And as the meditation and delight of a true Christian should be in the law of his God and in contemplation thereof so is their whole delight and meditation in the law of sinne how they may fulfill the lusts thereof that is they sinne ex animo without any reluctation at all it comes willingly and pleasingly from them Their very thoughts and intentions are more damnable then the sinfull actions of the godly why because they proceede from the heart their will concurs therewith and therefore our blessed Sauiour saith vnto Iudas Quod fasis fac cito Ioh. 13.27 that thou doest doe speedily Hee had then done nothing yet saith our Sauiour Zuod facis What thou doest because his minde was at that time intent and set vpon it Whereas on the other side we reade of diuers in the Scriptures who although they did not exactly fulfill the law and commandements of God in act yet their thoughts their affections and their wils being with and vpon them they are said to haue kept them So we reade of the Prophet Ps 119.121.168 Feci iudicium institiam I haue done righteously and iustly and I haue kept thy testimonies and I haue not erred from thy precepts Now how could be say thus of himselfe when as it is well knowne he had many times sinned grieuously Why surely most iustly if we consider his heart and affections though not if we consider those sinfull actions which by infirmitie he fell into For his minde and his will was alwaies to haue obeyed God and he continually applyed himselfe that way the law of God was his meditation day and night In this respect therefore the Prophet doth admonish vs that we sinne not that is that we commit not sinne that our delights be not set thereon that our desires and our wills concurre not therewith Or else thus may be the Prophets meaning in these words sinne not That originall concupiscence that habituall custome of sinne which is within our natures is a corrupt tree continually supullulating sprouting out a filthy fountain ouer flowing at all times all the faculties of our soules Now Stand in awe and sinne not saith the Prophet that is let the feare of God plucke vp those poysonfull Sprigs and stop the passage of those vnwholsome streames that the one doe not grow nor the other doe not flow beyond the bounds and limits of Gods Law S. Iames doth excellently set forth the gradation of sinne of its beginning proceeding and perfecting in his first Chapter the 14. and 15. verses Euery man is tempted saith he when he is drawne away of his owne lust and is entised Then when lust hath conceiued it bringeth forth sinne and sinnewhen it is finished bringeth forth Death The originall and whole progression of sinne vnto the end thereof is in these words expressed For Concupiscence begets it the will conceaues it the act brings it forth and death finisheth it Though concupiscence therefore would alwaies beget it in thee yet sinne not saith the Prophet that is yeeld not vnto its entisements and let the feare of God hold thee backe from prostituting thy holy will vnto the vnchast allurements thereof Stand in awe and sinne not Lastly to conclude if for your better vnderstanding hereof I may illustrate it by an Allegoricall resemblance you may imagine the soule of man at the first to haue bin as the Garden of Eden the Garden of God wherein the Lord had ingrasted euery thing that was delightfull in his sight and pleasing vnto his tast But when as man had so defiled this heauenly Paradise with the filthinesse and stench of sinne the Lord left this goodly habitation and since it s growne a Wildernesse a poole of Snakes a Cage of vncleane birds there nothing but thornes and Brambles Weedes and Thilstles growes in the same So that now afore regeneration the soule is as the ruines of an olde Garden ouer-growne with weedie and poysonable hearbs But when it shall please God to returne vnto his Garden