Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	damnation_n	forgiveness_n	great_a	16	3	2.1033	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09417	A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend and iudicious diuine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. Published by a preacher of the vvord. With a preface prefixed, touching the publishing of M. Perkins his vvorks. And a catalogue of all such particulars thereof, as are to be expected.; M. Perkins, his exhortation to repentance, out of Zephaniah. Selections	Perkins, William, 1558-1602.	1609 (1609)	STC 19708; ESTC S105944	42,578	198

better cause may it be saide to vs as to the Iewes O Nation not worthy to be beloued Looke at the outward face of our Church at the signes of Gods loue which are amongst vs and at Gods dealing with vs and behold we are a beautifull church a glorious Nation a Nation to be admired and wondred at but looke at the liues of our ordinary professours looke at our sinnes and at our requiting of Gods loue and wee are a people of Sodome as full of iniquities as they were whose sinnes were so manie so rise and so ripe that at the last they will euen bring downe fire and brimstone or some other strange iudgemēt vpon vs if repentance do not preuent it or the cryes and prayers of holy men stay not Gods hand So then let vs all here assembled grant confesse that wee are a Nation so farre from beeing worthie to bee beloued as that wee are most worthie to be hated and to haue all the wrath of God powred vpon vs. Now then are wee so and shall wee continue so still Nay that is the worst and most wretched of all then let euery one of vs learne this dutie enter into our selues search our hearts and liues that they may lie open to our owne sight to the confusion of vs in our selues that in God by repentance wee may be raised vp Our sinnes lye open before the face of God and stinke in his presence and crie for vengeance and before the face of Gods Angels who bewaile it before the face of the Diuell who reioyceth in our confusions and shall they lye hidde onely to our selues Now then if wee would haue them hidden from God and stoppe the cry that they make against vs and keepe them from Sathan who accuseth vs for them we must so search our selues that they may lye open vnto our owne heartes Remember thou thy sinnes and GOD will forget them laye them open before thine owne face and GOD will hyde them from his write them vp for thy owne selfe and God will blot them out of his remembrance but if contrarywise thou hidest them then assure thy selfe the more thou hydest buriest them the more open doe they lye in the face of God and then what will followe but that they will all bee disclosed at the last day to thine eternall confusion Therfore againe and againe I exhorte you in the name of God Search your selues finde out your sinnes confesse them to God freely and ingeniouslie confesse their deserts to be hell and damnation humble your heartes to God crye and call for pardon as for life and death purpose and promise to leaue them begin a newe course of life beleeue stedfastlie and doubt not but of pardon and forgiuenesse in the blood of Christ continue in that faith and that newe course of life So may Englande preuent Gods iudgements quench that great action of vnkindenes which God hath against them and become a Nation as worthie vpon their faith and repentance in Christ to be beloued as for their peace and prosperitie they haue beene of all Nations of the earth admired Hitherto of the third generall point 4. The fourth generall point in this exhortation is time limitted them when they should Search Before the Decree come forth c. As though the Prophet should say Israel repent before God execute his iudgementes on thee For beholde the gratious dealing of God Man sinneth his sinnes deserue plagues but God presently plagueth not but deferres it hee puts a time betwixte the sinne and the punishment ordinarily this hee doeth to shewe his mercie vnto mankinde because that he would not destroy them if they would amende Therefore after the sinne he smites not presently but puts off his punishment that in the mean time man may repent Here the Prophet compares the Lorde to a mother for as she conceiues the fruite in her wombe and beares it a long time ere shee bring it out so the Lord after a mans sinnes or a peoples sinn●s conceiue that is ordaines and decreeth a iudgement for it but hee keepes it vp and all that while hee beares it But as shee when her time is come then trauailes and bringes foorth So when the time that God hath appointed is come and still sinne not repented of then his iustice trauailes to bee deliuered of that iudgement which mercie hath kept vp so long a time Thus the olde worlde had an hundred and twentie yeares giuen them for time of repentance all that while God was in conceiuing at last when their sinnes were ripe and no hope of amendment then God trauelled and brought forth a fearefull byrth namely the vniuersall flood to wash away and take reuenge vpon the vniuersall iniquities of those times So mame hundreth yeares hee gaue vnto the Iewes long hee was in conceiuing their destruction and oftentimes he had it at the bringing foorth as in the captiuity of Babylon and vnder Antiochus yet his mercie stayed it and still hee trauailed longer telles them heere by the Prophet that yet the Decree is not come foorth though it bee conceyued but at last when Israel woulde not Repent but grewe worse and worse as in CHRIST his time then hee could containe no longer but trauelled indeed and though it be with griefe yet hee hath brought forth and what a most fearefull birth euen an vtter desolation of that Kingdome and Countrey of their Cittie and Temple and a dispersion of this nation ouer all the world but as a woman at last is deliuered with daunger and difficultie with paine and sorrowe so the Lord long conceiues but at last brings forth his iudgements yet is it with griefe and vnwillingnes and hee is loath as it were and much grieued to execute his most iuste iudgementes on those who haue professed his name hee often touched the Iewes a little and as beeing vnwilling to smite them hee drewe backe his hand againe but at last when their sinnes did so increase were so strong that they euen did wring out by violence his plagues from him then with much bewailing of their great miserie as wee may see in Christ weeping for them hee executes his iudgementes on them But as they are long a comming so when they come foorth they were the heauier as a childe the more fulnesse of time it hath is the greater the liuelier and the stronger so Gods iudgements the longer God deferreth them is in conceiuing them the heauier are they when they come that is manifest in the Iewes once his owne people for hee hath destroyed their land with an irrecouerable destruction smitten their posteritie with a blindnesse of minde till this houre so that to this daye when the olde Testament is read the vaile is ouer their eyes that they cannot see the light of Christ Iesus but plod on in fearefull and palpable blindenesse This doctrine hath speciall vse to this our Church to teache vs to looke to our selues betimes and trye

also the seede of it And againe seeing that all euills tendes to a perfection as well as Grace doeth what reason therefore is there but wee may safely thinke that the Diuell would hale euery one to that height of sinne if it were not that the powerfull hande of God preuented him who will neyther suffer wicked men nor the Diuell himselfe to bee so wicked as they coulde and would be The vse of this second rule is notable For in this searching of our selues it sheweth vs what wee are without all colour or deceit and fully discouers vnto vs the vglines of our natures it may teach vs all how to think and esteeme of our selues when we heare of Caines vnnaturall murther Pharaohs vnnaturall crueltie the Sodomites vnnatural lust Achitophels diuellish pollicie Senacharibs horrible blasphemie Iudas monstrous treason Iulians fearefull Apostasie When wee heare of the fearefull murthers treasons periuries sinnes against nature blasphemies Apostasies witchcrafts crafts and other the horrible sinnes of the worlde let vs then returne into our selues and looke homewardes euen into our owne heartes and confesse euerie one that these should haue beene euen thy sinnes also if Gods grace had not preuented thee This will humble thee and make thee thinke vilely and basely of thy selfe and so consequently bring thee to repentance and true amendement and the verie reason why men repent not nor amend their wayes is because they are Pharisies by nature and thinke highly of themselues and of their owne natures and their naturall inclinations this will be a harshe a strāge doctrine to them Oh they haue excellent narures and they canot endure such such sinnes and they thanke God they are not as ill as others but let all such men knowe they must cease magnifying nature learne to magnifie Gods grace Let them knowe that nature in them is in the roote as much corrupt as in the worst man in the world and euerie mans heart is a bottomlesse fountaine of all sinne therefore praise not thy nature but Gods grace and mercie in giuing thee so good a nature or rather so well restraining and rectifying thy nature stay not there but desire of the Lord that as hee hath giuen thee a better tempered nature then to other men so also hee woulde bestowe on thee his espeiiall and sauing grace and as hee hath kept thee from the fearefull sinnes of others thou beeing as ill naturally as they so he would also leade thee into the way of saluation which else the best nature in the worlde can neuer attaine vnto The third rule to be knowne and practised of him who will truely searche himselfe is that euerie man borne of Adam is by nature the children of wrath and Gods enemie this is true of all without exception high or lowe rich or poore Noble or simple borne in the visible church or without And further by beeing enemie of God hee is therefore borne subiect to hell to damnation and to all other curses so that looke as a Traitor conuicted stands thereby in his Princes high displeasure and is sure of death without speciall pardon so standes euerie man when hee is borne conuicted of high treason against God in his high disfauour and is in danger of Hell which is the fulfilling of the wrath of God Thus Dauid confesseth of himselfe I was borne in iniquitie and in sinne hath my mother conceiued mee If in sinne then in Gods wrath and vnder the daunger of damnation If anie aske howe or why this is so I answere the trueth as also the equitie of this third rule dependeth on the two former for because euery man is borne guiltie of Adams great sinne and also tainted originally with al corruption and a pronenesse of all sinne therefore it followeth in equitie and iustice that euery man is borne vnder the wrath and curse of God This point is a plaine and euident trueth yet men in the world thinke not so and it is the cause why men repent not of their sinnes for most men thinke that by nature they are in Gods fauour and therefore they neede not so sue for it in humiliation repentance but only liue ciuillie and do no open wrong and all is well whereas alas there is no condemned traitour more out of his Princes fauour nor more sure of death without a pardon then all wee are out of Gods fauour and sure of damnation vnlesse wee procure Gods fauour againe by Faith and Repentance For the better opening of this third rule and the manifesting of the Truth let vs knowe further that the curse of God vnder the which wee all are borne is three-fold The first is a bondage vnder Sathan It is a certaine truth that euerie man as hee is borne of his Parents and till he repent is a slaue of Sathan man or woman high or lowe Sathan is his Lord and Maister Hee sits as Iudge in his heart and in his sense Sathan is the king of the natiōs and god of the world Men wil in words defie Sathan and not name him without defiance and spit at him and yet alas hee is in their heartes they spitte him out of their mouthes but hee is lower they should also spit him out of their heartes and that is true defiance indeede for alas he lodgeth in thy heart and there hee maketh his Throne and reignes vntil the spirit of regeneration dispossesse him and till then no seruant is subiect to his maister no slaue to his Lorde as is the heart of man by nature vnto Sathan the Prince of darkenesse Nay our bondage is more fearefull then the slauerie of anie poore Christian in the Spaniards or in the Turkes Gallies for their bodies are but in bondage and at commaund and vnder punishment but our best part our heart our conscience our soule it selfe is captiuated vnto him and vnder his commaunde who is the king of crueltie and confusion and lord of hell whose commandements are iniustice whose seruice is sinne and whose hyre is damnation The second part of the curse of the first death or the death of the bodie that is a separation of the soule and bodie asunder for a time namely til the last iudgemēt This death is duely and iustly the punishment of anie one or the least sinne therefore howe due and iust a punishment vppon that horrible heape of sinfulnesse which is in euery mans nature and it is a most terrible curse For it is the very gate of hell and the downefall of damnation vnto all men but such as by faith and repentance doe get their death sanctified by the death of Christ vnto such men indeed it is no curse but a gratious and glorious blessing for it is altered by Christ his death But vnto all men by nature and which repent not it is the heauie curse of Gods wrath and the verie downe-fall into the gulfe of hell The third part of the curse vnder which euerie man is borne

same graue of the earth and death hath like dominion ouer them all 3. But afterwards at the last day at Gods great haruest and great winnowing time he then with the winde of his power seuereth them asunder in soule and body Wheat from the chaffe Sheepe from the Goates and separateth them neuer to be mingled againe for euer and euer and then with the winde of his wrath hee blowes the chaffe into fire vnquenchable and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen So then the first seuereth them in affectiō The second in soule for a time The third actually in soule and body for euer and euer Nowe of these three winnowing times the holy Ghost speaketh here properly of the second namely the fanne of Gods iudgements so that the meaning of the Metaphor is this Search your selues and repent betimes lest God come vppon you with some fearefull Iudgements because you haue so long contemned the fanne of the word and finding you too light to abide the triall doe take you away in the iudgement and cast you into hell for as sure as the fanne of the word hath made differēce of you which are chaffe and which are wheate so sure shall the fanne of his iudgements blow away the chaffe to hell and damnation Thus much for the meaning Now for the vse for vs in England the case stands thus Our Church doubtlesse is Gods corne field and wee are the corne heape of God and those Brownists and Sectaries are blinde and besotted who cannot see that the Church of England is a godly heape of Gods corne but withall we must confesse we are full of chaffe that is of prophane and wicked hypocrites whose hearts and mindes abound in sinnes and rebellions and many of our best professours are also too full of chaffe that is of corruptions and do giue themselues too much libertie in many sinnes but alas the pure wheate how thinne is it scattered how hard to find a man at least a family which dedicate themselues to the Lord in holy and sincere obedience and labour to make conscience of all sinnes now therefore seeing wee are Gods corne field and wee haue some pure wheate amongst much chaffe therefore God will winnow vs to find out the corne if he haue but one corne of wheate in a handfull of chaffe but one good man of many hee will stirre all the heape for those few corners hee will not care to blow all the chaffe to hell to finde out those fewe cornes of Wheate to lay them vp in heauen so that out of all question England being so full of chaffe must looke to be winnowed Now for the first Fanne of his word it hath beene vsed in this land these fiue and thirtie yeares and that as powerfully and as plentifully as any where in the world and yet alas many are more godlesse more ignorant more prophane then euer they were yea wickednesse groweth and the chaffe increaseth aboue the wheate be sure therefore that God will bring his second fanne vpon vs because we will not suffer the first and milde and gentle fan of his word to try and search vs therefore wee will bring the fearefull fanne of his iudgements and with it hee will blowe soule and body into hell with those our sinnes and corruptions which we would not suffer the fanne of Gods word to blow from vs. The first hath so long blowne in vaine that the second must needes come vnto vs and it hath already begun to blow three or foure blastes haue blowne ouer vs famine pestilence earth-quakes fire water winde these haue so blowne some of vs that they haue taken away a great number of vs For vs that remaine this onely remaines that wee strengthen our selues by grace to bee able to stand against the next blast for come it will and when it comes no wealth nor worldly thing can inable vs to endure it onely faith and repentance and the grace of God will stand at that day Now therefore in that so fearefull a fanning abideth vs seeing it is so neere as appeareth by the blastes already past ouer vs which are nothing but the forerunners of a greater tempest what should be our care except wee care not to be blowne body and soule into hell but to labour to eschew this fearefull fanne of Gods wrath or at least if it come vpon vs that it may not blow vs to hell but hasten vs to heauen If thy heart be touched to aske how this may be I answer thee only to follow the Prophets aduice in this place by searching and trying our selues The way to escape Gods triall is to try thy selfe to escape Gods iugdement to be a iudge to thine owne soule and so the way to escape the fearefull fanne of God is to fanne their owne heart by the law of God For whomsoeuer the first fanne that is the worde of God doth worke vpon these men are neuer blowne away with the fan of Gods iudgements O then entertaine the word of God into thy heart submit thy soule vnto it let it pierce and try ransacke thy heart and lay before thee thy wretched estate by thy sinnes and when thou seest thy nakednesse and misery confesse it bewaile it and be humbled for it cry and call for mercy and forgiuenes pray against thy speciall sinnes striue to purge them out as the poyson of thy soule craue grace from God for all thy sinnes if thou seest any sinnes more welcome to thy nature more deere vnto thee and which more preuaile against thee then others doe pray against these sinnes and striue against them aboue all endeaour that by the fanne of Gods word they may be blowne away from thee When thou hast done this marke what will come of it when thou hast fanned thy selfe GOD will not fanne thee but when the fanne of his iudgement comes bloweth so strongly vpon the wicked then the Lorde finding thee alreadie fanned and clensed by his word will spare thee and his iudgement shall either blow ouer thee and passe by thee vntouched as ouer Lot in the destruction of Sodome or else shall fanne out all thy corruptions and blowe thee vp to heauen to be laide vp as pure wheate in the heauenly garners and mansions of glorie which Christ ascribed to prepare for thee Now then amongst those many businesses with which this world doth cumber euerie of vs all which shall perish with the world it selfe let vs good brethren spare sometime for this great businesse Martha may be combred about many things but this is that one thing which is necessarie therefore whatsoeuer is done let not this be vndone Once a day put thy selfe and thy life vnder the fanne of Gods lawe try thy selfe what thou art and thy life how thou liuest Once a day keepe a court in thy conscience call thy thoughts thy wordes and thy deedes to their triall let the ten commaundements