Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69075	Christian religion: substantially, methodicalli[e,] [pla]inlie, and profitablie treatised	Cartwright, Thomas, 1535-1603.	1611 (1611)	STC 4707.5; ESTC S118584	158,929	324

and without al truce and therefore that here it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth where we being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules he continually and without ceasing fighting with vs and not against his owne as the blasphemous Pharisies said Matth. 12.24 What is the sentence against the woman First in the paine of conception and bearing Secondly in the paine of bringing foorth wherein is contained the paine of nurcing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Was she not before desirous and subiect vnto her husband Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie VVhat is the sentence against Adam First his sinne is put in the sentence and then the punishment What was his sinne One that hee obeyed his wife whom he should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him VVhat was the punishment A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennes by thistles and thornes c. Whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of What learne you from thence That all men from him that sitteth in the throne to him that draweth water are bound to painfull labour either of the body or of the minde what wealth or patrimonie soeuer is left them although hee had wherewith otherwise plentifully to liue But it was said that at what time soeuer they ate of it they should certainly die And so they were dead in sin which is more fearfull then the death of the bodie as that which is a separation from God whereby they were alreadie entred vpon death and hell to which they should haue proceeded vntill it had bin accomplished both in bodie and soule in hell with the Diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed How doth it agree with the goodnes or with the very iustice of God to punish one so fearfully for eating of a little fruit Very well for the sin was horrible first by doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that he enuied their good estate Fourthly intollerable pride and ambition in desiring to be equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement he brake was so easie to be kept as to abstaine from one only fruite in so great plentie and varietie VVhat obserue you else I obserue further out of this verse and out of the two next Heb. 3.2 that in the middest of Gods anger hee remembreth mercie for it is a benefit to Adam that he may liue of the sweat of his browes To Euah that she should bring foorth and not be in continual trauell vnto them both that he taught them wisedome to make leather coates VVhat learne you from that it is said that God made them coates That in euery profitable inuention for the life of men God is to be acknowledged the author of it and haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Heb. 1.16 When there were better meanes of clothing why did they were leather It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing What learne you from thence That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen to couer our shame and carrie alwaies the marke and badge of our sinne especiallie when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them VVhat followeth A sharp taunt that the Lord giueth Adam vers 22. further to humble him as if he should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruite VVhat learne you from it That by the things wee thinke to be most esteemed contrarie to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must bring vs to repentance VVhy doth God banish him out of Paradise lest hee should liue if he could eate of the tree of life seeing there is no corporall thing able to giue life to any that sinne hath killed It is true that the eating of the fruite of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee should fall into a vaine confidence thereof to the end to make him to seeke for grace Wherefore are the Angels set with a glittering sword to keepe them from the tree of life To increase their care to seeke vnto Christ being banished from it without hope of comming so much as to the signe of life VVhat learne you from hence The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church ROM chap. 5. vers 12 13 14. 12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned 13 For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no Law 14 But death reigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come What is the principall scope of this place To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and that Euah sinned before Adam In the name of Adam are comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam And last of all the Apostle vseth a word here signifying both man and woman VVhat ground is there that all the posteritie of Adam should sinne in that one sinne that they neuer did The reason hereof is

spirit Because the spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Another difficultie is that it seemeth by these words that the spirit of adoption and sanctification proper to the faithfull may be lost whilest he exhorteth that we should not quench the spirit By no meanes but as God doth assure the faithfull of their continuance in him so he doth declare by these exhortations that the onely meanes whereby he will nourish this holy fire in vs is to take heed vnto the preaching of the word Now to returne to this matter I demand Is it not lawfull to separate these meanes Matth. 19. In no case for that which God hath ioyned together no man may separate Now doth it appeare more euidently that God hath 〈◊〉 those together Because hee saith by the Prophet that this is the couenant he will make with his people to put his spirit and word in them Esa 59.21 and in all the posterity of the Church What doe you heere learne That no man is to content himselfe to thinke hee hath the spirit and so to neglect the word because they goe together Who are by this condemned The Anabaptists Papists and Libertines which ascribe to the spirit that which they like Ioh. 14.26 although wickedly seeing the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the word What other sort of men is heere condemned Mark 4.1.2 c. compared with Esa 2.1.2 c. 2. Pet. 3.15.16 The Stancarists who esteeme the word to be fit to catechise and initiate or enter vs in the rudiments of religion but too base to exercise our selues continually in it whereas the Prophets and Apostles most excellent men did notwithstanding exercise themselues in the Scriptures Are none saued without hearing of the word Rom. 8.9.14 Yes for first children which are within the couenant haue the spirit of God Matth. 2. without the ordinary meanes of the word and Sacraments Secondly some also of age and places where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as some natural fooles madmen or deafe home to shew that God is not tied to meanes What must we heere take heed of That we presume not vpon this sith that notwithstanding this secret working of God yet it is as vnpossible to come to heauen if hauing the meanes and capacitie of receiuing them we contemne the meanes as it is Impossible to haue a haruest Matth. 13. 1. Pet. 1. where no seed time hath gone before or to haue children without the parents seed seeing amongst such the spirit of God doth onely worke faith by the preaching of the word MAT. chap. 13. vers 3. 3 Then he spake many things to them in parables saying Behold a sower went forth to sow c. vnto the ninth and after from the eighteenth to the twentie foure Proceed to the diuers working of Gods spirit in his Church First it is in things common to the godly with the wicked secondly in things proper to the godly What are the things common to both First in the couenant of grace secondly in the couenant of workes What are the things common to both in the couenant of grace First to vnderstand something of the word of grace and to giue consent vnto the same with some delight in the knowledge thereof If they vnderstand it how is it that one sort are said not to vnderstand They haue some vnderstanding but it is said to be none because it is no effectuall knowledge for they come without affection and goe away without care What haue we heere to obserue First to take heed not to deceiue our selues in a bare profession or light knowledge of the word and that we come to heare it with zeale and depart with care to profit Secondly to beware also of the great subtilty of Satan who as a swift bird snatcheth the word out of vnprepared hearts euen as also doth a theefe which taketh away whatsoeuer he findeth loose What second thing is common to both To haue delight in the word and a glimpse of the life to come What difference is there betweene a godly ioy and this This is like the blaze of the fire and is neuer full and sufficient whereas the godly ioy is aboue that in gold and siluer Secondly the wickeds delight is for another purpose then is the godlies for it is only to satisfie a humour desirous to know something more then other whereas the godlies ioy is to know further to the end they may practise Why is it said they haue no roote Because they vnderstand the things but are not grounded vpon the reasons and testimonies of the word Proceed now to the third sort They are they which keepe it it may bee with some suffering of persecution yet the thornes of couetousnesse or of wordly delights ouergrow the good seed and make it vnfruitfull So much of things common to both pertaining to the couenant of grace Now declare the like in the couenant of workes First the wicked may confesse their faults Exod. 9.29 Acts 24.25 1. Sam. 24.17 Mark 6.20 Numb 23.14 Secondly bee pricked in conscience with a terror of them Thirdly to be sorie for them Fourthly to doe many things that are taught Fiftly to desire to die the death of the righteous and all these onelie for feare of iudgement whereas the godly confesse are pricked are sorry c. because they haue offended a louing God and a gratious Father and doe not some things but all they are commanded and desire to bee saued to the end they may glorifie God Are not three parts of the foure in the Church likely to be condemned by this parable No in no case for it is but curious and an vncomfortable doctrine it being a farre different thing to haue three sorts of wicked men in foure sorts and to haue thrice as many of one sort So much of the things common to the godly with the wicked What are things proper to the godly Two things first the receiuing of the seed in a good heart secondly the bringing foorth of fruit with patience What is here meant by receiuing of the seed into a good heart By the seed is meant the word of promise whereby God hath said hee will bee mercifull vnto vs in Christ By the receiuing into a good heart is meant the receiuing of it by faith in Christ What is faith A perswasion of my hart that God hath giuen his Sonne for me and that he is mine and I his Where it is