Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	great_a	see_v	sin_n	6,414	5	4.5914	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08819	A godly sermon preached at Detford in Kent, on Monday the ix. of Iune, in Anno. 1572.	Pagit, Eusebius, 1547?-1617.	1586 (1586)	STC 19105; ESTC S105805	17,687	50

daughter to his sonne nor take his daughter vnto thy sonne a reason is added For they will cause thy sonne to turn away from me to serue other Gods Then will the wrath of the Lord wax hote against you destroy thée sodainely wherefore Abraham caused the eldest seruaunt of his houshold to sweare that he shoulde not take a Wife vnto his sonne of the daughters of the Cananits amōg whō he dwelt but that he shoulde goe vnto his countrie to his kindred take a wife vnto his son Isaac The selfe same care we sée to be in Rebecca Isaac for their son Iacob and therefore after that she séemed to feare least he shoulde take one of the Daughters of Heth to wife and had vttered the same gréefe vnto her husband Isaac playnlye commaundeth his sonne not to take a wife of the Daughters of Canaan And in the new Testament it is sayd Be not vnequally yoked with the Infidels O but say some I can reclayme her from vnbeléefe vngodlines to faith vertue Indéede if thou were as strong as Sāpson and as wise as Salomon it might peraduenture sinke into my braine but if the strongest and the wisest were not able to resist how shal the weakest and the simplest be able to stande This is reckoned as one of the greatestreasons of Sampsous ruine for taking a wife of the Daughters of the Philistines And this is accounted as one of the weightiest causes of Salomons fall that hee tooke him many wiues of outlandishe women and strange nations whiche turned away his hart from the seruice of the true God after their false Gods And this is iudged to be one of the sins for which God brought an vniuersall floud vpon the whole earth and the inhabitants therof For that the sonnes of God saw the daughters of men that they were fayre they tooke thē wiues of all that they liked Let vs therefore beware and learne now at the length to deale more warily according to Gods holy councell in this and other matters then heretofore we haue done Furthermore this is to be noted that in that the Apostle will haue euerye man to haue his own wife and euery wife her owne husband that he doth vtterlye take away poligamie or multitude of wiues at one time A doctrine not vunecessary and vnfit to be treated of in this place because as I heare say I do in part beléue it that there bee some in Kent doe defend the same I can not speake of this and other things so largelye as I would because I haue bene hitherto somwhat long I wil say both concerning this and other thinges also that follow my mind bréefely Whosoeuer doth defend this as lawfull and necessary not only striueth agaynst the doctrine of Gods spirit in this place deliuered who sayth singularly euery man must haue his own wife not wiues but also quite clean turneth vpside down the first institution of mariage for god in Paradise in the time of mās innocēcy joining woman vnto man as a helper said For this cause shall a man forsake father mother cleaue to his wife they two shal be one flesh not they three not they foure c. but they two This is also to be considered the the first breach of this ordinance began not in the houshold of the faithfull but in the wicked séed stock of cursed Cain for it is said in Genesis that Lamech who came of Cains kindred tooke ij wiues the name of the one was Adah and the name of the other was Zillah So that it appeareth that all that either put in practise to haue many wiues or defend the same are of Cains progeny that is a frowarde adulterous wicked possessiō neither is there any reason why they should to this end obiect the examples of the Patriarks and godly mē of the old law be fore the cōming of our sauiour christ for in thē it was a great sinne infirmity and had not the Lord in mercy and in the death of Iesus who was the lamb killed frō the beginning of the world blotted out their sin they had felt the payne and punishmēt wch is euerlasting death You see then the poligamie or multitude of wiues cannot stand by Gods word Let mans wit suppose what it cā this only is the truth the Lord giue vs grace to imbrace and follow the same It followeth Let the husband giue vnto the wife c. Now the Apostle sheweth how we ought to liue after wee be maried first he laieth out a general doctrine of mutual beneuolēce the is of the dutye of the husband toward the wife the wife toward the husbād wheras some haue vnderstood by due beneuolence the debt of mariage the is the satisfying of lust it liketh me not because it is somwhat to narrow I indéed iudge that this moued thē so to expound the same for that it followeth presently afterwardes the wife hath not power of her owne body c. But it will stande more agréeable with truth if we say that to be inferred necessarily as a particular poynt oute of the former because the Apostle here dealeth generally For his meaning is that the husband should doe to the wife the wife toward the husbād one of thē toward that other al duties pertaining to mariage To intreat of thē all particularly I can not at this present neither if I could would occasiō serue the chiefest of thē is that which Peter speaketh of that there be betwixt thē such a consēt vnity of minds that their prayers be not interrupted by which worde it appeareth that priuate praiers were then shold now be vsed in priuate houses wch how much it is obserued let al iudge I feare me that if housholders should be called to accounts in this poynt they wold come very short For wheras they praied morning euening at the least euerye day it is a great matter with vs if we pray once a wéeke in our houses nay I iudge some of vs neither praye in our houses nor in churches but come thither only for fashiō sake this appeareth because ther foloweth so litle fruit of our prayers for if we prayed hartily God wold here our praiers willingly graunt our peticions effectually But we aske many things and obtayne few things the cause is for that we ask thē not aright It followeth The wife hath not power of her own bodie c. The mening is that God hath so created man for woman and woman for man that they cannot well be one without the other vnlesse it be such as vpon whom he hath bestowed the gift of chastitie that sentence serueth also well agaynst Poligamie or pluralitie of wiues For if the bodie of the man be so tyed to the bodie of the woman that the one is subiect to the other it cannot be that the mā hath authority to take more wiues nor the wife to take

adulterer and adulteresse shall die the death And how diligent executors of this law the magistrates people of Israel were it appeareth in that they were so ready to put to death that innocent Susanna yea in the very law of nature it hath bin after that same maner punished as appeareth in Genesis when we reade that Iudah contemneth his daughter in law Thamar because she was an adulteres although he himselfe giuing sentence against her knew not that he had committed sin with her to be burned But I know this iudgemēt will not be liked of some but it skilleth not for I come not to please men for if I should so do I could not be the seruant of God this I dare speake to all of what sort condition so euer they be in the strength of gods spirit I dare vtter it that the lack of discipline is the occasion of this sin is in some sort by wicked vngodly persons euē as it were defended affirming it is but a knack of youth a piece of good fellowship or if not defended yet the punishment diminished and the faultes lessened now as in time heretofore it hath bene for the scribes pharises affirmed that if a man kept his body cleane from actuall sinne he could not be an adulterer or fornicatour and no maruayle though the people were easily induced both to receyue and beleeue this opinion For besides that it is plausible to flesh and bloud the scribes and pharisees themselues the authors of it were in those dayes men of great countenance and estimation euen as Abbottes and Cardinals in the Papacie or that I may speake more familiarly and playnely like to our Lord Bishops amongst vs yet notwithstanding their credit Christ setteth himself against them not onely shewing howe corruptely they had expounded the lawe but also opening the true sense meaning thereof So that this is manifest that though the worlde account neuer so little of this wickednes know you yet the Lorde esteemeth both the thought wishing the deed doyng to be great grieuous sinnes and there fore so expresly hath forbidden it appointed so greuous punishmēts for it Not that I meane that hee which sinneth in thought shoulde by the Magistrate bee put to death as well as he that doth the filthy fact in body for that were with the Pelagians Iouianists and Stoiks to make sinnes equall which opinion of theirs I vtterly dislike and detest For in respecte of circumstaunce one sinne may be greater then another and so deserue a sharper punishmente but to teach you according to the truth of gods law that you should not think those sins small which Gods spirite accounteth verye great and indéed without repentance make a perpetuall separation betwéene the Lord and vs and also to declare that we ought hartily to wish and earnestly to pray that Gods lawe according to his will with as much speede as might be and in as straight a manner as he hath commaunded might be put in execution to the punishing of the wicked and the comfort of the godly Neyther am I ignorant howe some both haue and will kick againste this doctrine thinking that though it were so seuerely punished in the old law among the Iewes yet it shoulde not bee so among vs. To this I coulde easilye yéeld if they were able to proue eyther God himselfe the Lawgiuer to be mutable which is impossible or else the law not to appertaine to vs whiche I think they are not able to doetor else if they were able to prescribe a better order of politike gouernmēt thē God him self the author of al wisdome hath already set out which were presumptiō and blasphemy intollerable for by that means flesh blood should be if not exalted before that maieste of God yet made equall vnto him But seing that they are not able to proue any of these points it remayneth that vnles they wil be iudged froward obstinate they consente to this truth acknowledge that same But they are so far frō yéelding to it that they spare not to set thēselues against it For did not Christ say they say to the woman taken in adultry God thy way sin no more Paul did not kil with the sword but excōmunicate by the word the incestuous person at Corinth Therfore fornicatiō adultery c. is not so straightly to be punished as you would haue it I will answere bréefely and for breuities sake I wil omit many necessary points in these two examples which otherwise if I might stand long vpon they were worthy of the noting first for Christs example thus I aunswere the execution of the law for punishing adultery with death did belong to the ciuil magistrate now Christ was none as plainly appereth by this saying Man who made me a iudge or a deuider ouer you spoken to one that would haue had him to haue commanded his brother to haue diuided the inheritāce with him and again by that which he spake to Pilate My kingdom is not of this world So then because Christ was not a ciuil Magistrat he would not take vpō him to put that in execution wch he had nothing to do with withal teaching vs to that we be content with our vocation kéepe our selues within the boūds therof this may serue for answere to that example Now concerning Paules dealing wee haue thus much to note that there was thē so far as canne be gathered no Christian ruler that might take vppon him to execute this lawe in his full force and yet rather then sinne shoulde be vnpunished and wickednesse winked at Paule woulde vse the discipline of the Church deliuer the incestuous person ouer to Sathan for a time Would to God that if so bee the Magistrate neglect his duetye in punishing this sinne in such seuere manner as Gods law appointeth yet wee mighte haue some Paules and Elders in euerye Congregation that would vse the force of the word and seuerity of Discipline Ecclesiasticall to the beating down of this and all other like horrible vices But all this notwithstanding it is lamentable to be considered and no godly man can without teares behold the fond and ridiculous punishment of this sinne vsed in these dayes To be pricked in a shéete or pinned in a blanquet and to stand in the Church or in some Market place or carted thorowe the Towne is the most gréeuous censure of all and yet in my iudgemente as good left vndone for it is the best waye that can be to make such as haue little shame in them to bes altogether past shame I will not say altogether past grace And yet this kind of punishment belongeth to the poorer sort If riche ones sinne they are punished by the purse fortie shillinges for committing such an acte is iudged a great punishment If this be not a maintaining of sinne I know not what is For what vicious or sensuall man is there that wil léefe his