Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	sin_v	10,991	5	9.5827	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93917	A learned and very usefull commentary upon the whole prophesie of Malachy, by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation upon the prophecie of Malachy.	1641 (1641)	Wing S5692A; ESTC R184700	652,388	677

they inabled to repell him and resist his forces for they prove like a City that hath beene once besieged but not sacked ever after it will be better able to resist the like forces yea greater because they will fortifie the walls and breaches and encrease their munition and strength It falls out with men that enjoy their lands in peace and security they looke not into their evidences only keepe them in a box or chest but if any man lay claime to the least part and would wrest it from them then will they with diligence seeke them forth and looke them over and consult with Lawyers whereby they are able to answer the plea of the adversaries So it is with the spirituall estate Satan as Chrysostome speakes when he sees he can doe nothing either presently desists fearing lest he become a cause of more glory to us or if he do continue it is but to be revenged of them by troubling and vexing them whom he cannot overcome So that his assaults prove that they are freed from him as Pharoahs pursuing of Israel shewed they had escaped These still dye how are they then freed from it Object Answer They neither are nor can be free because the sentence is unchangeable Heb. 9.27 but they are freed from the dominion and tyranny of death yea from the hurt and evill that comes by it nay it is made to bring them many benefits It frees them from First the afflictions and miseries of this life yea though it seeme to come unto them somewhat untimely The righteous is taken away from the evill to come he shall enter into peace they shall rest in their beds Isai 57.1.2 1 Kings 14.13 Secondly from the fellowship of wicked men who vex their soules as the Sodomites did righteous Lots Thirdly they are freed by it from sinne Death is found to be profitable to the faithfull because it frees a man from the danger of sinning and puts him into a security of not sinning saith S. August So that in bringing death is by death destroyed as the viper of her brood Death had never entred but by sin and sin had never ended but by death Fourthly they are freed from the assaults of Satan and the world for they by it doe not only flie into the wildernesse to be free for many daies as the Church Rev. 12.6 but as the words are in the fifth verse they are caught up unto God and to his throne and so as favourites pursued are safe when they are in the Court specially in the presence chamber So much more here Besides these freedomes it brings great benefits First it is their passage into the presence of God where is fulnesse of joy an unpleasant gate but to a Princely Pallace Secondly it is an herald that fetches them to their glory and crowning from these earthly cottages 2 Cor. 5.1 Thirdly it restores our bodies more holy and pure unto us At length then what is death T is no more then to put off ones coate the body is as a garment and we lay it off but for a while by death to put it on againe a fresh It is comfort to as many as finde and feele the assaults of Satan and sinne Vse tempting and fighting and rebelling in him but not raigning or ruling in him or though sometime foiling him yet not leading him captive Rom. 6.12.13 Such may have comfort that they are redeemed by Christ Free indeed because the sonne hath made them free John 8.36 They must not measure their freedome and so their comforts by feeling no assaults For as Hierom to Heliodorus Then thou art most dangerously assaulted when thou knowest not that thou art assaulted We have to fight saith Saint Cyprian de mortalit with covetousnesse with unchastity with wrathfulnesse with ambition with carnall vices and with the enticements of the world Hereupon saith Saint August lib. 2. contr Iulian. God forbid that we should thinke holy Cyprian to have beene covetous because he fought with covetousnesse or wrathfull or ambitious or carnall or a lover of this world because he fought with them nay therefore was he none of these because he fought and strongly resisted these evill motions Healing under his wings It implies sickenesse among men Every man naturally of himselfe Doctrine and by himselfe is sicke full of diseases and sores that is of sinnes and corruptions and of all spirituall diseases Psal 51.5 Ezek. 16. Rom. 3.10 c. Ephes 2.3 And of every person may that be spoken which is spoken of the whole people Esay 1.6 From the sole of the foote to the head there is no soundnesse but wounds and bruises and putrifying sores Because of naturall parents who communicate their sinne and nature Reason 1 and beget in their owne likenesse Gen. 5.3 and so That that is borne of flesh is flesh John 3.6 T is propagated more then any naturall disease and outgrowes nature for we finde children sinning before they can either goe or speake Because they are without Christ who is life Reason 2 as the body without the soule so is the soule without Christ The soule departed the body is possessed of stinke corruption rottennesse wormes horror and becomes detestable so without without Christ the soule is full of the stench of guilt the corruption and rottennesse of sinne the worme of conscience the horror of infidelity So Chrysologus Because they are not regenerate then that is true Rom. 7.18 Reason 3 In me that is in my flesh dwelleth no good thing And if no good then much evil for there is no medium twixt these which are more opposite then health and sickenesse To let every man see what he is by nature Vse 1 as blinde and darkenesse so unholy and sickenesse full of corruption and uncleanenesse This may teach us why men can so hardly endure the Ministry of the word specially that which reproves and threatens Vse 2 why they account the Ministers grievous and offensive to them and their enemies rather then friends which labour to reforme them t is because sinne and corruption is naturall to them and men can hardly endure to have a naturall sore defect or infirmity pointed at or noted much lesse to be dealt withall when it is not to be cured or removed without force without sharpe medicines cutting or searing or the like Is it any wonder it should be so here when to deale with sinne is like pulling out a right eye or cutting of an arme specially when custome is added to nature and pleasure and profit to both This makes them when they heare of sinne not to entertaine it as an admonition but to shunne it as a reproach and receive such not as Physitians that would cure them but as enemies that would kill them The reason why they account the Law and Commandements of God such a burden and the obedience of them so tedious is Vse 3 because they are sicke men and want health and we know small things are burdensome to the

sicke S. Paul complaines though he was in health and had an inward man Rom. 7.22.23 much more such as have nothing but the outward and the carnall man And ye shall goe forth If Christ bring liberty it intimates a bondage before Every man naturally is a slave in captivity and bondage to Satan Doctrine sinne and death Rom. 7.14 Carnall and sold under sinne Rom. 6.16 To whom ye yield your selves servants to obey his servants ye are to whom ye obey John 12.31 The Divell is the Prince of this world 2 Cor. 4.4 The God of this world 2 Tim. 2.26 Who takes men captive at his will Because they serve and obey sinne Reason 1 then they must needs be in subjection to it especially when the service they doe is willing John 8.34 Whosoever committeth sinne is the servant of sinne So Rom. 6.16 and 2 Pet. 2.19 They are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Because if they be slaves to sinne Reason 2 then to Satan also for sinne is the worke of Satan and also to death for by sinne death entred into the world Rom. 5.12 Sinne the only cause saith one which enlargeth deaths dominions and made all the world to become his tributaries Adam had not died had he not sinned This will teach us and warrant us what to judge of those men whom we shall heare Vse 1 if any man speake of liberty and freedome to chalenge it as much as any like those John 8.33 We be Abrahams seed and were never in bondage And yet they live very profanely and wickedly no iniquity subdued but sinne raigning and they subjects to their corruption yea captives to their lusts uncleanenesse ambition pride anger c. When they are Masters of families Magistrates of Cities Captaines of bands Coronels of fields Generalls of Armies Commanders of countries yea Princes yet one base ambitious or covetous or voluptuous lust doth rule over them miserable slaves and if they feel not this their bondage is the greater sinne and Satan have the surer possession when things all are at peace The captivity is the more dangerous the more willing as the malignity of poyson is neere the lesse though it be sweet if yet it be poyson This will confute the Doctrine of Popery Vse 2 who teach that man hath free will to good or to use Bellarmines words that a man may doe things morally good and keep or fulfill the law according to the substance of the things prescribed without the help and assistance of speciall grace But how should this be if he be the slave of sinne We deny not to any man free will for else we should make him no man But we must understand that free will is either good or evill and so according to the distinction of Bernard All that have free wil but to evill are their owne and Satans all that have free will and to good are Gods Gregorius Ariminensis is expresse that to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damnable heresies of Pelagius or if in any thing it differ from his heresie it is further from truth And grow up as young calves A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees They who are Gods elect and called shall grow up and encrease in graces Doctrine as in faith hope love and such like As the waters of the Sanctuary they shall rise higher Ezech. 47. They are branches in Christ that beare fruit and are purged that they may beare more fruit Joh. 15.2 Phil. 1.6 Jam. 2.5 1 Cor. 1.4.5 Because he will restore in them by Christ Reason 1 that which was lost in Adam and by him his image of righteousnesse and holinesse therefore shall they encrease and grow up towards it which must be got againe in long time and divers progresse though it were lost in a moment Because some doubt else may Reason 2 be whether their graces they have be true sanctified graces which generally ever encrease though some let there may be as a temptation or some sinne but they doe recover themselves and encrease after the more as fire kept down Mat. 25.25.21.26 This may put many a man to a quaere with himselfe Vse 1 and his owne soule if he encrease not but rather goe backeward and thrive not under good meanes but shame their master as if they had no good food like the blasted eares and leane kine that Pharoah dreamed of These may feare themselves that if they approve themselves in this condition and thinke all is well with them they are not right but if they dislike their dulnesse and backwardnesse in profiting and growing on in sanctification if they bewaile their wants and earnestly use the meanes they may be perswaded that what God hath begun he will performe in them to the end and that he will fulfill the desire of them that feare him To perswade every one to endeavour to goe forward Vse 2 and to grow in grace and piety as the wicked grow worse and worse 2 Tim. 3.13 Phil. 3.13.14 To presse forward like runners in a race who looke not how much they have runne but how much remaineth Upon which place Saint August He had said I am not already perfect and yet afterward he saith as many as be perfect perfect and yet not perfect perfect travailers but yet not perfect comprehenders Let it alwaies be displeasing unto thee to be as thou art if thou meanest to attaine at length to that which yet thou art not for when thou thinkest well of thy selfe thou goest no farther but if thou saiest it is well thou art undone forget what is past looke not backe lest thou staiest where thou now art Remember Lots wife VERS III. And ye shall tread downe the wicked for they shall be dust under the soles of your feet in the day that I shall doe this saith the Lord of hosts AND ye shall tread downe the wicked The last thing promised to those that belong to God is victory over their enemies A comfortable promise to them that were oppressed and under the winde that God would change the condition and make them now aloft and the other under It is usuall with the Lord when he promiseth redemption and comforts to his to joine also a prophesie of the destruction of their enemies lest they should be grieved with too much emulation at their present prosperity Thus God workes patience in them seeing he would give them after a while cause of triumph over their enemies and that they shall be the Lords Ministers to act this judgement You shall treade downe the wicked they shall be made your foot-stoole And it is added they shall be as dust or ashes shewing their utter and ignominious destruction In the day that I shall doe this Which noteth the time spoken to restraine their

stony conduits God conveyeth the water of life as a Gardener doth water to his plants but it is not better in regard of them who doe it for it maketh their condemnation more grievous Judas preached condemnation to himselfe and yet no doubt converted some as the rest did Noah was glad he could get some to build his Arke himselfe and his sonnes being no workmen fit for it but it profited them not a whit that built it as good never have done it This may teach us what to judge of our Church-Papists Vse 1 who for feare of law avoiding of losse for escaping of imprisonment doe resort to our congregations without conscience and care they are worse than those who doe refuse to come than open recusants for if to come to Church for a shew to prophane Gods worship and to doe it rashly for sinister respects and in hypocrisie be worse than not doing then they are greater offenders in comming than others in abstaining The Shechemites were greater sinners with Hamor and Shechem his sonne in taking the Sacrament of Circumcision for profit and satisfying their pleasure and to make a prey as they thought of Israel Gen. 34. than the other Gentiles who refused it So in this they come to Church for advantage or profit or saving of that they have then is it better they should not come at all Nay not so but it is lesse e vill not more good The goodnesse is that they labour to be instructed in that they ought and to know how they ought and to endeavour to come with care and conscience as is required In the meane time hee that abstaines and comes not is lesse evill than he that doth come carelesly c. Why then should Magistrates compell men to the service of God Object when he shall make them sinne and sinne more than if they abstaine The Magistrate may not compell any man to doe evill Answ that is a thing simply forbidden of God but hee may compell a man to doe that which he may sinne in doing of it Things that men doe are of three sorts good and commanded evill and forbidden indifferent and neither commanded nor forbidden of God In this last the Magistrate ought to have a speciall and tender respect to the conscience of his subject though it be erronious specially when they are things of no moment the doing of them little profits the Church or Common-wealth and the omitting of them doth prejudice it nothing at all For the other Ad fidem unllus est cogendus invitus sed per severitatem into per misericordiam Dei tribulationum flagellis perfidia castigari August contr lit Petil. lib. 2 cap. 38. And againe Si quae igitur adversus vos leges constitutae sunt non bene facere cogimini sed malè facere prohibemini Ibid. he is not to respect the erronious consciences of men as not to suffer them unpunished for evill doing though they should pretend conscience in it so is hee not to abstaine from compelling them to that which is good for that evill is adjoyned to it it is not his fact that commandeth but comes from their infidelity and corruption who are commanded of which he cannot be accused when he hath carefully endeavoured that they be duely and rightly instructed and informed for when he may say the things I require are commanded in the Scriptures I have done my best endeavour that you may know the truth and not perish and I will not cease for hereafter to perswade and exhort and command you doe you need the Scriptures conferre with the Ministers pray God to open your eyes he hath then done his part This teacheth the fearefull condition of such as onely doe and performe the service of God Vse 2 but marvellous carelesly and corruptly they heare the Word they make prayers they receive the Sacrament but they are no more acceptable unto God than if they did them notat all God saith unto them as a Father to his Child and a Master to his servant seeing them scambling over their duties and businesse without care and respect I had as leese you did them nor at all Now what would we think of him that should never pray never heare the Word never receive Sacrament would not every one thinke hee is an odious man to God verily such and more odious if it may be is every one that doth these but without care of course without conscience they heare the Word but without profit God had rather have them away than come to Church to deride his Word to sleepe or talke there to prophane his worship So they pray but not with their hearts but with their lips their hearts are taken away with their pleasures profits and delights As Hosea 4.11 he esteemes of them as well when they pray not they receive the Sacrament but without preparation without understanding what they doe most unworthily they intrude themselves to the Table of the Lord God had as liefe have them away their roome were as acceptable to him as their thronging as his without the wedding-garment at the feast of the King Matth. 22. This is their fearefull condition he that heares is as though he heard not he that prayes as though he prayed not he that receiveth the Sacrament as though he did not and so of all the service of God he is as acceptable to God in not doing them as he is in doing and è contra as odious Then a man had as good not doe at all Object and so while you reprove one thing you open the gap to another from carelessenesse to prophanenesse If any man doe gather so Answ it is his collection not my assertion he like a Spider or Toad gathered venome and poyson from sweet flowers and wholesome herbs If a Master should tell his servant doing his businesse negligently that he had as lieve he did it not Will he reply then he will not if he doe shall he not for such contempt be beaten with more stripes Nay a servant that would avoid that and receive any wages and reward will seeke to correct his errour and reforme his corruption so in this This ought to instruct us that have any desire to be accepted in our service of God Vse 3 and not to be rejected as if we did neglect it altogether to doe it with all care and diligence and in the best manner that may be doe we must And then not to lose our labour and have no respect nor reward we must endeavour to doe them as they ought to be done heare with an honest heart to profit pray with a fervent spirit to prevaile use the Sacraments in knowledge and due preparation for them these and all other parts of his service as he requireth else we are in a strait as the Lepers were 2 King 7.3 4. without the walls of Samaria if they enter the City there is death if they sit still there is death also So we if we

death for in things wherein a man cannot certainely know which will make more for the glory of God and their owne good and salvations the will of man should be equally prepared for both lest it should resist God so in this And because he should lesse torment and vex himselfe with the desire of life or feare of death yet is it not unlawfull for him to pray for life for the grounds before so he pray for it as for other things conditionally Truth is that of Solomon Eccles 7.1 The day of death is better then the day of ones birth because of miseries and fearefull times when it is like as August to be Diù vivere diù torquere to live long to be vexed long Or as Cyprian * Non solum fidelibus inutilis non est mors verumetiam utilis reperitur quoniam peocandi periculis hominem substrahit in non peceandi securitatem constituit Death is not only not unprofitable to believers but profitable because it sets a man out of danger of sinning and puts him in a security of not sinning Yet proves it not that it is the more to be desired When as a man may shew his patience and spirituall fortitude in his owne miseries and the more he suffers and conquers the more he shall be glorified And in other mens miseries he may shew piety comfort and good will towards other and mercie to them in their miseries and finde himselfe the more mercie And his sinnes he may breake off not by ending his life but by amending of it by true repentance And so his age may be a crown of righteousnesse He is a wise Physitian that knowes how to temper his medicine that it will confirme health And he is a wise man who learnes so to live that a good death may follow after Peace plenty prosperity a prosperous estate Doctrine and plenty of outward things a liberall portion God hath promised and will performe to those who feare him and will walke in his wayes 1 Tim. 4.8 Bodily exercise profiteth little but godlinesse is profitable unto all things which hath the promise of the life present and of that that is to come Deut. 28.1 Psal 84.11 Because they may by them be better able both to glorifie God Reason 1 benefit men being helps of their weaknes and strength to their infirmities Because he might encourage them against all the discouragements they shall finde in professing his feare Reason 2 and by these ballance them that they be not driven backe from him by the tempests Satan will stirre up against them They who have the true feare of God Vse 1 may best be and live without carping care for the things of his life they may best take the Apostles exhortation Let their conversation be without covetousnesse Heb. 13.5 For they have his promise and covenant to be provided for of a liberall and rich portion he that hath covenanted with a rich wealthy man and one of great power with a Prince of a countrey that he shall be in safety and abundance under him for such and such service hath taken all care he will for it onely his care is to use it well so it should be with these And farre better may it be seeing his power and riches exceedeth all he hath promised and will performe and though the Lions lacke and suffer hunger yet shall they lack nothing at all who feare the Lord. But many wicked men voyd of Gods feare have more abundance then most of those who feare him Be it so yet is not this crossed for as the life of man consists not in abundance so not their prosperity when they have competencie And a little that is sufficient which the righteous hath where there is contentment with it is better then great riches of the ungodly And if such have not so great abundance and seeme sometime to be scanted it is either beause they have some secret sin known to God which shuts up his hand towards them or because they seek them indirectly which God makes frustrate or he sees how their hearts would be upon them and stolne away from him and that riches would devoure or for a time obscure their religion knowing their hearts better then themselves or as Chrysost 〈◊〉 16. ad popul Antioch He first makes men fit to use and dispose the riches he meanes to give them and after gives them riches * Nisi hoc fecisset divitiarum erogatio non donum sed ultio fuisset poena Which lesse he had done the bestowing of riches had not beene a gift but a punishment and revenge This publicke and generall charter of God hath these exceptions To teach every man what is the nighest and readiest way Vse 2 what is the Kings high-way to prosperity and plenty to riches and wealth the feare of God and the walking in his wayes Many men who hasten to riches and have set downe with themselves and resolved to be rich take many wayes to it by false weights and measures by cozenning or deceit by flattery or other wicked courses Happily a man may come to riches or abundance sooner then another that keepes the Kings high-way as he that hath found a bye and casting way may come to his journeyes end speedier then he that keepes the ordinary way but they shall not prosper with him Prov. 20.21 An heritage is hastily gotten at the beginning but the end thereof shall not be blessed But poverty shall come upon him Prov. 28.22 A man with a wicked eye hasteth to riches and knoweth not that poverty shall come upon him And he shall be guilty of much sinne and bring much sorrow upon himselfe Prov. 22.20 1 Tim. 6.9.10 But they who take the right way shall be sure of them and not finde sorrowes with them For so Gods blessing makes rich for they shall have them by vertue of his covenant and as testimonies of his love which is farre better then farre greater riches if it be but a pittance And I gave them him That he had promised that he performed God in his will and decrees covenants and promises Doctrine is most certaine and sure So much is here and James 1.17 To comfort those who live in toruble and affliction in this life Vse the Lord will make good all his promises to them in due time upon this should they stay themselves as the Anchor hold fast against all temptations herewith should they comfort themselves As Psal 119.49.50 Remember the promise made to thy servant wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me As Abraham said Gen. 22.8 God will provide it may be in this life but if the leaves fall the rootes are sure to stand though earthly things are not alwayes performed because they are not absolutely promised yet heavenly and eternall shall My feare Or for the feare wherewith he feared me The conditions on the Priests part