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	soul_n	22,606	5	5.7136	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18575	The Christian path-vvay Deliuered in a sermon preached at Paules Crosse, the last of Iune 1611. By Thomas Cheaste, minister and preacher of Gods Word.	Cheaste, Thomas.	1613 (1613)	STC 5105; ESTC S107789	21,804	48

for these two to wit Sinne and an accusing Conscience will cleaue closly to an impenitent soule these it shall bee sure of no other thing shall it haue with it from the earth but sinne wherein it delighted and a guilty conscience saying as it were we are thy sinnes we will not leaue thee but follow and accompany thee vnto death in death after death vnto iudgement in iudgement after iudgement and for euer O carelesse man remember in time that the impenitent sinner of all his worldly ioyes wealth pleasures and delights shall haue nothing to comfort him but his sinnes and a guilty conscience cleauing fast vnto him vn-remoueable that neuer-dying worme alwaies biting and gnawing on his sorrowfull soule Therefore in time mortifie thy sinnes before it bee too late that they may not mortifie thy soule for the hazard of eternall life dependeth on the dying or not dying of sinne and that necessarily Who is so voyd of vnderstanding as not to thinke it expedient and necessary wisedome rather to destroy sinne then himselfe for one of the two must needs bee mortified either sinne or the soule must suffer death and dye Therefore spare not sinne but mortifie it crush the serpents head betimes kill all thy sinnes bee partiall to none for one darling sinne is enough to binde thee fast vnto Sathan seeing it is easie to hold him that striueth not to depart One kinde of sin may kill thy soule as well as an hundred and bring death which is eternall vpon thee Remember Saul and forget not thy soule 2. Sam. 15. God commanded him vtterly to destroy the Amalekites he sparing but some of them was cast off from God and his kingdome rent from him Our sinnes are the Amalekites which God commandeth vs to destroy wee must kill them all and spare none wee must not spare Agag wee must not spare any captaine sinne lest God forsake vs and so we loose a better kingdome then euer Saul found As Amelek resisted the children of Israel in their iourney towards the land of promise Deut. 25.17 so Sathan seeketh by all meanes to hinder and let vs in following Christ and forsaking sin These two obstacles hee trumpeth in our way to stop vs from our conuersion to wit Delectatio peccandi audacia defendendi That is Delight of sinning and Boldnesse of defending Peccatum quatuor modis perpetratur in corde quatuorque modis consummatur in opere Sin is foure manner of wayes committed in heart and foure manner of wayes finished in action That is in heart By suggestion Suggestion cometh by the Diuell By delight Delight by the flesh By consent Consent by the spirit By boldnesse of defending sin Boldnesse of defence by our elation stubbornnesse With these foure strokes the old and enuious aduersary of mankinde vndermined and ouerthrew the vprightnesse of the first man the Serpent perswaded Eue delighted Adam consented and when hee was vrged to confesse his fault he defended it by audacious excuse After suggestion commeth delight after delight commeth defending of sinne As saith Chrysostome Chrysostome it is impossible to kindle fire with water so it is impossible to stirre vp repentance or conuersion in a man that delighteth in sinne for as water doth quench the fire and not kindle it so delight in sinne doth bury repentance and not reuiue it Therefore the Prophet Dauid desireth God to keepe him from sinne and from delight in sinne fearing lest presumptuous sinnes should haue the vpper hand of him And the Apostle Saint Paul exhorteth vs to mortifie our earthly members as the best way to cut off the delight of sinne that sin may dye I reade in a pretty familiar history not impertinent to this purpose that there was a certaine boy hauing a great delight to play with a bird tied a thrid to the legge of the bird and sate downe and plaied therewith letting the bird come and goe at his pleasure Anselmus a godly man comming vnto him grieuing to see him liue that idle and euill kind of life cut the thrid so the bird did flie away and the boy arose and led a better kind of life Morally it may bee well applied thus this boy may signifie a sinner this bird sinne this thrid delight in sinne his sitting downe his continuance in sinne taking pleasure therein and making pastime to sinne at his pleasure This Anselmus may signifie true repentance and vnfeigned conuersion in a man intending and fully purposing to forsake sinne and follow Christ which cutteth the thrid that is the delight of sinne sinne dieth and the sinner well termed a boy for his childish and foolish actions riseth vp that is sitteth and continueth not in sinne but leadeth henceforth a more sanctified kinde of life Saint Iohn in his Epistle generall 1. Ioh. 2.15 exhorting men to follow Christ dehorteth them from the loue of the world and the delight of sinne reigning in them that loue the world saying Loue not the world nor the things in the world a reason in the 16 verse Verse 16. he giueth saying For all that is in the world as the lust of the flesh the lust of the eie and the pride of life is not of the Father but of the world The world is as the deuils golden cheine to hinder men from following of Christ which treasure he offereth to bestow on them that will forsake God and follow him and therefore hee would haue giuen it and all the riches thereof to our Lord and Sauiour Christ but it was none of his to giue hee was but an vsurper Therefore as our Lord and Maister Christ denied him so let vs his seruants defie him and as the same Apostle maketh as it were anatomy of certaine great sins in which men so delight so let vs by his admonition hate detest them and shun the way to hell as hell it selfe amongst other capitall sinnes which hinder and let vs from following Christ heere are three by the Apostle pointed out to wit couetousnesse pride and voluptuousnesse Colloss 3.5 coueteousnesse although it be accounted good husbandry and frugality yet the Apostle Paul calleth it a let Ephes 5.5 and idolatry idolatry because men so much loue and embrace it a let because it keepeth vs backe from following Christ if it bee idolatry how can couetous men be good Christians seeing they loue the world more then Christ if it bee a bar to keepe men from heauen how doe couetous men thinke it possible to enter through the eye of an needle being swollen with this sinne as great as a Camell if men were so couetous of the Kingdome of heauen as they are greedy of worldly wealth they would not take so much paines in getting of it and so little labour in following of Christ but we may finde it true That Impij alacriùs currunt ad mortem quam pij ad vitam The vngodly runne more hasty to death then the godly to life they take more paines