Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	sin_n	wage_n	12,499	5	11.2125	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03099	Physicke for body and soule Shevving that the maladies of the one, proceede from the sinnes of the other: with a remedie against both, prescribed by our heauenly physitian Iesus Christ. Deliuered in a sermon at Buckden in Huntingtonsh, before the right reuerend Father in God the Lord Bishop of Lincolne then being, by E. Heron Bachelor of Diuinitie, and sometime fellow of Trin. Colledge in Cambridge.	Heron, Edward, d. 1650.	1621 (1621)	STC 13227; ESTC S115187	17,320	54

which loueth God should loue his brother also so that an Indulgence cannot salue vp the breach of any part of the morall law which is perpetuall nor a dispensation from any mortall man giue liberty to the least sinne which is against the same And the reason is for that the dispensation against the lawe must be graunted by as great authority as the lawe was first made but the morall lawe grounded on the lawe of nature was founded by the author creatour of nature God himselfe and therfore by him only may it be dispēsed withall which the schoolemen acknowledge in that theologicall axiome Altified Praescripta legis naturalis non sunt dispensabilia But the morall law of God what is it but the law of nature written in tables of stone 2. Quantulumcunque Not onely those monstrous sinnes of the olde world or those crying sinnes of Sodom Gomorrha Niniuie which were so bold and impudent as to aduance themselues before the face of Almighty God Nescio non possumus leue aliquod precatum dicere quod in Dei contemplum admittitur Hieronym Ep. 14. August Ep. 108. but euen small sinnes as wee esteeme them for the small egge of the Cockatrice will in time prooue a deuouring serpent and if the little theeues get once in at the windowes they will soone set open the doores for the great ones to enter and despoyle vs Quid interest sayes S. Augustine vtrum vuo grandi fluctu nauis obruatur c. what skils it whether the shipsuffer wracke from one huge billow that ouerwhelmes her or by some few small leakes which in time sinke her seeing the wages of this little as that great sinne in its owne nature is eternall death Rom. 6.23 2. Qualecunque of what nature quality or condition soeuer the sin be As first whether they be sinnes of age or sinnes of youth Detur aliquid aetati was but a heathen mans diuinity Christ shed his warmest blood for them and requires that they aboue al others should not spare their best yeares in his quarrell and therefore Saint Iohn writes to the young man especially because they are strong and able to beare the burden of the day 1. Ioh. 1. yea Contra assiduum Antiochum generose pugnet emnis aetas As it is rendred out of Nazian For such is Gods husbandry as no season prooues vnseasonable for sowing the seedes of piety sow thy seeds in the morning and in the euening let not thy hand rest 2. Whether sinnes issuing from the temperature of mans body If the cholerick were priuiledged from the praedominancie of that humour to cast forth his sudden flashes of wrath and reuenge Gen. 4.23 Lamec might iustifie the killing a man in his wound and a yong man in his hurt If the sanguine might beguile the time in dalliance in chambering and wantonnesse S. Ambrose had spent his oyle vainely in Dauids Apologie Dictum de Vacia ignavo civc Vacia hic situs est Sen. Ep. Prou. 10. If the flegmatique might bury himselfe quicke in the graue of idlenesse He neede not put it of By a Lyon in the way a Lyon in the streete If the melancholicke might harbour darke and dismall thoughts and bring forth desperate effects discontented Achitophel might make a long letter of himselfe without praeiudice to the letter of Gods Law But nature must bee subdued by grace It beeing the first step into Christianitie to denie our selues and yeeld all subiection to the will of God 3. Whether they bee sinnes of conformitie Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to pride it with the Spaniard to drinke drunke with the Dutch to be light of promise with the Carthaginian to play the lyer with the Cretensian or the lying Aequiuocator with the Iesuited Romane Punica fides Prouerb For the time was when Regulus would rather returne to Carthage vpon his faith giuen though to the most exquisite torments then to haue slipped away by a mentall elusion Wee are taught in Gods Schoole though Israel play the harlot yet Iudah should not sinne Thus wee reade of the riuer Alphaeus that it conuaies it selfe through the Sea breaking forth to his beloued Arethusa Lucian dialog and yet participates no whit with the seaes brackish humor Thus Lot was found chaste in the midst of Sodom Iob truly religious in the idolatrous land of Vz and many Saints in Caesar Neroes houshold Lastly whether they be sins proceeding from a good intension euen that makes not simply a good action for Bonum est de integra causa sayes Aquinas both beginning meanes and end must bee right or else the whole action will prooue wrong because the least leauen of euill sowres the whole lumpe of goodnesse Take it in Vzzahs staying the Arke ready to fall it was well meant as Hee thought and intended to a good end yet forasmuch as He did it neither authoritatiue being no Priest 2. Sam. 6. nor ex mandato speciali by any speciall command or secret insinuation of Gods Spirit moouing him thereto but his owne appetiue will God slew him in the same place Here then Fines que sunt ad finem debent esse eiusdem generis In ordine ad bonum spirituale for the Popes power in temporals ouer the Lords Annointed to vpholde the Arke of Gods seruice will prooue but ordo inordinatus being neither primatiue in himselfe nor deriuatiue from the true fountaine of all power The first is wisedomes peculiar Per me Reges regnant Prou. 8.15 and it is the Lord that putteth downe the mightie from their seate and therefore Super aspidem basitiscum was as violently rent from Christ by Pope Alexander as iniuriously put vpon the sacred neck of the Emperour by the foote of more then Luciferian pride For the second Christ himselfe had it not qua homo Regnum meum non est de hoc mundo Delegatus nihil facit authoritate propaeia Penormitan my kingdome is not of this world how then can the Pope Vicar that which was neuer committed or transmitted vnto him It remaines that this indirect intension proues a direct vsurpation And here likewise falles their opinion who are so far from vpholding as they bend all their intensions to the pulling down of the Arke of Gods seruice in regard of decent orders comely rites beutiful ceremonies c. Let vs begin with the fountaine from whence these vnhallowed intensions haue their origination we shall finde that to bee an Erroneous conscience spurred on by vnaduised zeale I cal it erroneous quia cōscientia nunquam obligat in virtute propria Aquinas sed in virtute praecepti diuini it binds not by vertue of its own direction but in the vertue strength of Gods commandement but Gods commandement is that all things be done decently and in order and that euery soule bee subiect to the higher powers in things not opposite to the high est power Rom.

of maladies seazed one mans body tugging hailing him to his long home the Palsie shakes him the crampe pinches him the megrime possesses the head the squinācy seazes the throate the feuer hectique apprehends the whole body Eccl. 12. vntill the keepers of his house begin to tremble and the strong men bow themselues the grinders cease and they that looke out at the windowes wax dimme and the golden ewer and pitcher is broken and then dust returns to dust and the spirit to God that gaue it The best elixor that we can extract out of this miserable condition Rom. 5.12 is that whereas sinne is the mother of all sorrow yea of death it selfe we should for Christs sake set the daughter against the mother by sorrowing a goodly sorrow vnto true repentance so may we haply preuent that tribulation and anguish that hangs ouer euery soule that sinneth at leastwise make death become no death vnto vs but a happy passage to a more happy life 3. From the Commination Least a worse thing happen vnto thee The conclusion is That multiplication of sinne does necessarily inferre multiplication of misery and that in regard of punishment both Temporall and Eternall For the first the Heathen said it Arist Eth. Qui alium ebrius percusserit and that whosoeuer beeing in his cups did strike his fellow should receiue double punishment because his sin was doubled Gen. 18.25 shal man be thus iust and shal not the iudge of all the world doe right yea surely the sentence is already gone out of Gods owne mouth Reward her double according to her works Reu. 18.6 and as much as she hath glorified her selfe liued in pleasure so much giue yea to her sorrow and torment And S. Chrysostome renders a reason on Gods behalfe why he should thus prosecute reuenge vpon refractary sinners Chrysostom in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle Si grauem priorum scelerū paenam dederimus c. If we haue beene formerly chasticed for our faults and no whit bettered wee prepare for our selues the seuerer punishment because wee seeme either Stupidi sencelesse stocks more dull then the Asse who wil hearken to the admonition of the whippe though he be the dullest creature Or else Contemptores contemners of the chastisement of the Lord spurning at Gods punishments as obdurate Pharao did who though admonished by many plagues as so many summons to call him to repentance yet would not relent and let Israel goe and therefore as he multiplied his sinne of obstinacy so God measured out his punishment with greater seuerity Secondly for eternall Math. 16.17 2. Cor. 3.10 when Christ the righteous iudge shal come in the glory of his father then shall hee giue to euery man according to his deedes not onely in quali euill for euill malū paenae for malum culpae sed in quanto the greater euil of punishmēt for the greater euil of sin As it was a paradox with the Stoicks to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all sinnes are equall so is it as great a paradox with vs to hold that the hellish punishment admits no difference or degrees Vnus ignis saies S. Gregory omnes concludet sed non aequaliter omnes comburet One fire shal encompasse the damned crue but shall not worke vpon all alike It shall bee easier for Tyre and Sydon then for Corazin and Bethsaida yet all fowre shall meete in one place Hell The seruant that knowes not his masters will c. shall be beaten with few stripes but he that knowes it and does it not shall suffer many if those barbarous nations shall one day wring their hands and weep waile because they haue knowne so little and practised lesse much more shall we Christians for knowing much to little practise All which may giue aduertisement to two sorts of sinners Desperat ille vt peccet Sperat iste vt peccit Aug. in Psal 144. The first would seeme to despaire of saluation and makes that an encitement to him to take a full draught of the pleasures of this life because they continue but for a season The second rushes vpon all manner of sinne presumption of pardon though he drinke vp iniquity like waters and deuoures sinne with greedines S. Augustine concludes Vtrumque metuendum Es 5.8 the case of both of them is most fearefull because as they draw on iniquity with the cords of vanity and sinne as with cartropes so are they drawne sayes Clemm Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like staled oxen to the slaughter with cords of their own making treasuring vp vnto themselues wrath against the day of wrath which is all one as if a man should bee euery day gathering of sticks and fewell to make the fire greater wherewith himselfe should be burned Seeing thererefore we are by nature forgetful of Gods benefits Seeing that all kinds of sinne are to be auoided by vs whether against the 1. or 2. table whether small or great whether sinnes of youth age complexion conformitie intension either by a feruent desire setled reluctation or constant endeauor as the onely cause of all woe and misery incident to the nature of man Let vs alwaies be mindfull of God the giuer to render due thanks for all his blessings let vs so demeane our selues in all godly conuersation that though sinne must dwell in our mortall bodies so long as we dwell in this earthly tabernacle yet that it may not raigne in thē to the obeying it in the lusts therof So may we preuent sins attendants affliction of body griefe and anguish of soule yea that last of al punishments eternall death Which that wee may doe Christ Iesus our heauenly Physitian who hath left vnto vs this wholesome prescript of sinning no more grant vnto euery one of vs To whom with the Father and Holy Ghost three Persons in Vnity and one God in Trinity be all prayse and power ascribed now and for euer Amen FINIS