Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	die_v	sin_n	16,958	5	5.5972	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13017	The heauenly conuersation and the naturall mans condition In two treatises. By Iohn Stoughton, Doctor in Divinitie, sometimes fellow of Emanuel Colledge in Cambridge; and late preacher of Gods word in Alderman-bury London	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23308; ESTC S113792	78,277	283

haters of him Now because we cannot conceive any thing of God almost but in some proportion that we finde in the creature to him Removing all imperfections I will instance in three good things wherein they goe about to wrong God First In the content and tranquillity of minde or if you will his pleasure by displeasing him Secondly In his good name and honor due to him by dishonoring him Thirdly In his Riches and possessions by dammaging him yea even his Kingdome it selfe in a manner de-throning and deposing him I will but briefely give a touch of every one of these because otherwise I shall not compasse to dispatch so much as I desire The first then is the displeasing of God Without faith it is impossible to please God saith the Apostle and so it is impossible for the unregenerate man butto displease God their best actions stinke in his nostrills The prayers of the wicked is abomination to the Lord in the Proverbes My Soule abborreth your new Moones and appointed feasts they are a trouble unto me I am weary to beare them as the Lord himselfe complaineth of the Iewes by the Prophet Esay 1. 14. But my purpose is not to shew how much the Lord is displeased with them because I shall have better opportunity for that in the next point but how much they displeased the Lord it is their whole course and study so to doe almost I know saith Moses to the Israelites that evill will befall you in the latter dayes because ye will doe evill in the sight of the Lord to provoke him to anger through the workes of your hands Deut. 31. 29. And the Prophet threatens in Gods name 1 King 14 15. The Lord shall smite Israel and shall roote him out of this good Land because they have made their Groves to provoke the Lord to anger and Ieroboams sinnes wherewith he sinned against God are termed in the same Booke 15. 30. His provocations wherewith he provoked the Lord God of Israel to anger And in the second Booke 17. 17. Where you have a Catalogue of the sinnes of Israel this concludes all They caused their sonnes and their daughters to passe through the fire and used divinations and inchantments and sold themselves to doe evill in the sight of the Lord to provoke him to anger Therefore the Lord was very angry with Israel and removed them out of his sight Out of which places you may see what is the issue of the sinne of the wicked what the scope upon which their wit and will and wayes are wholly set namely to provoke the Lord to anger and that sinne in this respect is enmity to God and sinners enemies I thinke it is plaine enough for is not this enmity to doe all things that we know will thwart and crosse a man and to omit and neglect any thing that might in any sort be to his liking to delight to grieve and vexe and fret him which the wicked doe in sinning against God Secondly I might further illustrate this from another peevishnesse which the Apostle Paul hath observed in our nature which is such that the Law of God which should be a bridle to restraine and curbe our lawlesse luft is a spurre to provoke and pricke it forward to runne more violently the more God forbids sinne the more we bid for it the more greedily we desire it Sinne saith the Apostle Rom. 7. 8. Taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law sinne was dead for I was alive without the Law once but when the Commandement came sinne revived and I dyed And the Commandement which was ordained to life I found to be unto death for sinne taking occasion by the Commandement deceived me and by it slew me As if we did sinne upon purpose so much the more because it is offensive to God to displease him and as you had it even now to provoke him to anger and if God had need to deale with us as he did in the story who was wont to command the contrary when hee would have any thing done because he knew they would crosse him and as the Philosopher cousend Alexander who thinking that he would make sute to him to restore his Country which he had ruined from which he was utterly averse when he saw him come toward him swore he would deny whatsoever he should desire and he therefore demanded the cleane contrary of what he intended that he would not restore his Country and by that wile sped in his sute because he did not speed Thirdly I might further presse this because our disposition is such naturally toward God for the most part as we will be most refractary in those things which he most earnestly requires at our hands if there be any service more pure to him any performance of ours more precious then other in his sight any duty that he delights in we are more aukward and untoward to that as if we did it of purpose to displease him and to provoke him to anger and I could instance here particularly in the Sanctifying of his day in private and frequent prayer and many other the like but this that hath beene said already may suffice concerning the first the displeasing of God to shew that it is a character of enmity a badge of hatred and as it is said in the Gospell of the Tares sowne while the husbandman slept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy hath done this so the wicked that doe this continually may be branded in the forehead with this marke and knowne to bee an enemie Secondly the second act of enmity whereby the wicked men seeke to bring evill upon God is by dishonouring him which they doe in sinning many wayes both in conceiving very meanely and basely of him in their minde or else they could not sinne and so speaking diminitively of his Majestie yea blaspheming his holy Name as also in the very sinne it selfe which as it brings a deformity upon themselves is dishonourable to him as the Creator and as it is a difformitie from his holy Will and disobedience thereto is dishonourable to him as the King and Governour of all things for as the mangling and defacing of some noble Pictures robs the Artificer of his deserved praise and so tends to his disgrace and as the disobedience of the Subjects is a dishonour to their Soveraigne so we blurring and mangling of our owne soules with sinne and the Image of God in them doe impaire the glory of his Wisedome and Workemanshippe of which hee made them to have beene Statues and Monuments and rebelling against him deny him the glory of his power and Soveraignetie and make both his Wisedome and Power to be called in question the defects that be in us redounding in some sort to the discredit of him that made us as though hee wanted either power or wisedome to have prevented or to redresse it Now ye know that God made all things to

his glory and he is most tender of his honor and therefore to deprive him of that is the greatest indignity we can offer him and must needs proceede from the greatest enmity Wee cannot adde any thing indeede to the glory of God who was all glorious in himselfe before the world was made and stands not in neede of the creature much lesse can wee dimme or diminish it but we are said to glorifie him and he takes it so and rewards it so when wee doe according to the prescript of his Will the proper end of our creation and then wee dishonour him when wee transgresse and swerve from that as much as lies in us though God cannot sustaine any losse in this neither because hee is able to correct our active injustice by his vindicative justice and so reduce them to his glory and then when wee will not glorifie him yet hee will be and is glorified by us Now both this and the former the displeasing and dishonouring of God argues the deeper hatred in us because they are joyned with contempt First in that we doe these things and sinne notwithstanding Gods command his promises his threatnings is not this open contempt as Aristotle defines it Disdaine is an action of glory about that seemes nothing worth Secondly in that we doe it in his presence and before his face as it were Thirdly that wee doe it upon such beggerly termes for so little advantage to our selves The first sinne was it not for an Apple and are wee any wiser Merchants who exchange God and his favour for as small trifles for a little brutish pleasure for a little red earth for a shadow of honour c. which argues infinite contempt of the infinite Majestie But I passe to the third Thirdly evill which carnall men labour to bring upon God which is of losse and dammage and that of his Kingdome Thou Lord God Almighty art King of Saints Revel 15. 3. and there God reigneth in a more particular manner where his Lawes are obeyed but they that disobey him cast off his yoake and acknowledge no subjection to him and they rebell and fight against him and so are enemies in all properties and he accounts them so as you see in the Parable Luke 19. 14. But his citizens hated him and sent a message after him saying we will not have this man to reigne over us and the noble man at his returne saith v. 27. But those mine enemies which would not have that I should reigne over them bring hither and slay them before me yea they doe not onely breake their allegeance to God and breake out into rebellion against him but even depose him and set another in his throne they make themselves the worst part of themselves their flesh their God nay the sins of their flesh their master For know yee not saith the Apostle Rom. 6. 16. that to whom yee yeeld your selves servants to obey his servants yee are to whom yee obey whether of sinne unto death or of obedience unto righteousnesse now carnall men obey the law of the flesh the law of sinne and it they follow therefore that is their Master their Lord their God Secondly the world is their God and therefore covetousnesse one principall part of the worship of the world is stiled Idolatry Col. 3. 5. which may be proportionably accommodated to any other thing that is predominant in our heart and affections Thirdly the Devill is their God and so the spirituall enemies of the regenerate man are called Principalities and Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 1. and it is said of wicked men 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which beleeve not lest the light of the glorious Gospell of Christ who is the Image of God should shine unto them and they are dead in trespasses and sinnes Ephes 2. Wherein in times past yee walked according to the course of this world according to the Prince of the power of the aire the Spirit that now worketh in the children of disobedience And is not this enough to make it true that man naturally is enemie to God and hates him when they thrust him out of his Throne and thrust the Devill the World the Flesh into his Throne to doe all service and homage to them And this leads me unto the last Consideration whereby wee may discover their hatred to God for you may remember that I told you the last time that wee might take notice of their affection both as it respected God immediatly which wee have hitherto treated and mediately as it is carried to some other thing and that is of two kindes the enemies of God and the friends of God for Amicorum omnia sunt communia but more especially they have common enemies and common friends And therefore hence wee know the hatred of carnall men to God first in that they love Gods enemies the Flesh the World the Devill and all such men as yeeld their service and obedience to them and that in so high a degree that they rob God to pay them that which they never owed them They make them their King they honour them they please them they love them with all their heart and all their mind and all their strength which are due onely to God like some impudent whores that bestow all their Iewels which they had received as love tokens from their loving husbands upon their lustfull lovers As the Lord also complaines of the Israelites by the Prophet Ezechiel 16. 17. Thou hast also taken thy faire Iewels of my gold and of my silver which I had given thee and madest to thy selfe images of men and diddest commit whoredome with them And tookest thy broidered garments and covered them and thou hast set mine oyle and mine incense before them My meate also which I gave thee fine flower and oyle and honey wherewith I fed thee thou hast even set it before them for a sweet savour And thus it was saith the Lord God As Eudocia the Empresse unwittingly incurred her Husband Theodosius his displeasure by giving a faire Apple which he had given her to Paulinus who ignorant of the matter presented it againe as a rare one to the Emperour and this was an Apple of strife betweene them So both our first Parents gave the Apple to Diod as it were and we all give all those precious graces of minde and body and estate which God hath given us to the service of Gods enemies and so discover our hatred to him The Friendship of the world c. is enmity with God Iohn 4. 4. Secondly As this appeares by our love to Gods enemies so by our hatred to his friends The Apostle Iohn saith 1 Ioh. 4. 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seene how can he love God whom he hath not seene Now this is perpetuall for wicked

is true since neither Elect nor Reprobate are hated by God though in the state of corruption for the Elect I answer they may be considered two wayes first according to Gods eternall counsell and secret will toward them and so he is unchangeable he loves them from the beginning to the end from eternity to eternity Whom God loveth once he loveth to the end Iob. 13. 1. For the gifts and calling of God are without repentance Rom. 11. 29. There is no interruption of this love much lesse blotting out of the Booke of life Nulla litura in deretis sapientum as the Stoickes were wont to say I have blessed him and he shall be blessed as Isaack said of Iacob Quod scrip si scrip si that which I have written I have written as Pilate said to the Jewes But secondly the elect may be considered according to Gods revealed will and so during the time of their corruption he reveales no other but that he hates them And he may be truely said to hate them in two respects or with a double hatred First as they are in themselves Odio paterno as a Father may be truely angry with his child and during that state be said to hate him Secondly as they are in Christ Odio inimicitiae proprio as one doth his enemy the former may be conceived in three respects First Ex quoad parte termini that I may speake so because hee sees nothing in them which hee can love being all over-spread with sin and corruption nothing but what he may most justly hate Secondly Ex parte effectus because hee gives no signification of any thing but displeasure and hatred neither causing the light of his countenance to sh ine upon them not so much as giving them a good looke much lesse bestowing his favours upon them in that manner that hee doth where hee loveth but on the contrary in token of displeasure many times sharpely correcting and chastizing them Thirdly Ex parte sensus which followes from the former two because he behaves himselfe towards them that they gather no comfortable assurance of love toward them but evident tokens of wrath and thus hee may bee said to hate them as they are considered in themselves with a fatherly and improper kinde of hatred but secondly as they have Christ their suretie so hee hates them indeed and properly so that hee will inflict the utmost punishment upon that their sinne justice doth deserve which being considered as suffered and undergone by them in the person of Christ their surety then his love towards them is grounded upon a new title for besides his free mercie of predestination he loves them now in justice as just by vertue of Christs purchase and Redemption Now secondly in the second place for the Reprobate I say that God doth absolutely and simply hate them in the state of naturall corruption neither doth his favours of this life temporary confer'd upon them nor eternall of a better offered unto them prove the contrary for the favours of God are of two sorts First Common which are indifferently distributed to all out of his generall bounty and liberality Secondly Speciall such as are proper and Peculiar to his elect both those are of the former kinde and all such gifts as in Gods Decree have no necessary and infallible connexion with everlasting life and so no marvell if the Reprobate have part in them as well as the Elect or rather God causeth his Sunne to shine and his raine to fall upon the evill and the good the just and the unjust Matth. 5. 45. for these are such things as a man cannot know love or hatred by them Eccle. 1. 9. The Papists abuse this place to prove that no man can know whether we be in the state of grace or no but Salomon affirmes not that but onely thus much at the most no man can know it by all that is before them as our Translation hath it that is by outward and common favours for Iunius reads it cleane otherwise onely those are speciall favours and tokens of Gods speciall love which are conjoyned with everlasting life as faith and other saving graces and those belong onely to the Elect. And thus having removed this dead Amasa out of the way which might have hindered our march I goe on to the proofe of the Point That God is an enemie to all men in their naturall corruption and doth hate them I will not trouble you with many places of Scripture heaped up because all that have beene produced in the former Point doe give witnesse to this also the terme Enemy as I then shewed importing a reciprocall affection of hatred betweene two two or three shall suffice and first that place I thinke is most pregnant in the Ephesians 2. 3. We were by Nature children of wrath even as others where the Apostle saith that both the regenerate and others even all men are children of wrath which implies two things First that wee are subject and obnoxious to the wrath of God and the heavy effects of that eternall condemnation for both I thinke are included in the word wrath Secondly that we are borne so which is the meaning of the other word sonnes or children of wrath and to set that downe yet more expresly there is another word joyned with it by nature We are by nature children of wrath Againe Rom. 5. 18. By the offenceof one the fault as the old Translation supplies the Text judgement as the New came on all men to condemnation and in the 12. verse By one man sinne entred into the world and death by sinne and so death passed upon all men for that all have sinned Againe Gal. 3. 10. For as many as are of the Law are under the curse for it is written Cursed is every man that continueth not in all things which are written in the Booke of the Law to doe them and supposing that all are borne in sinne you have a plaine and literall testimony Psa 5. 5. Thou hatest all workers of iniquitie But this will be more cleare in laying out the ground of this hatred which in generall hath beene already opened the last time to be that dissimilitude which is betweene God and us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the acclamation of the Elders Rev. 4. which the Etymologists derive from the privative Particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth in whom there is no earth no pollution but all heavenly puritie we are according to that proclamation of God Ier. 22. 29. Earth earth earth our understanding and will and affection being altogether earthly no purity in them but all earthly pollution He is the King of Saints as you had it out of the Revelation 15. the holy one of Israel but wee are the slaves of sinnes and Satan and by going a whoring from God and committing folly with the creature we are become everie one of us as Tamar told her brother Ammon like one