Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	threaten_v	4,607	5	10.0030	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

former and latter rain and now judge thou who art a party whether there hath any thing been wanting on Gods part to make thee happy but thou wilt needs dye not because thou lovest death but sin which is the cause of it And let us all remember that our worst enemy is within us Bern. Ipsi gestamus laqueum nobiscum circumferimus inimicum We carry a snare about with us our own enemy is within us We are beaten like Judah with our own staffe and manacled with our own bracelets yea with Saul we slay our selves with our own sword It 's a Serpent in our own bosome that stings us Inimici hominis sunt ejus domestici A mans foes are those of his own house He that dips with us in the dish is it that betrayes us Blame not Satan or his instruments these could not kill us but that this Traytour opens the doors their temptations else would fall like a spark of fire in the Sea much lesse let us murmur against God though he be the inflicting cause yet sin is the meritorious Take heed of this enemy so much the rather for it 's a potent and politick enemy being an old man that receives influence from the Devil it 's worse then the Devil who hath some natural goodnesse wisdome and power which in themselves are good though by him abused But in the flesh dwells no good thing it fills the whole man full of impiety as the mind with wicked thoughts making it like a dark filthy Dungeon full of Snakes and Adders destitute of heavenly light and heat the imaginations of it onely evil continually and if the best part be so what is the worst It 's a store-house or a common sewer of abominations fills the eye full of Adultery the countenance of wrath makes the throat an open sepulchre the tongue a world of wickednesse if a world in that little member how many worlds in this little world of ours fills the hand with extortion makes the feet swift to shed blood in a word all the Devils brats are warmed conceived and bred in that wombe it 's an enemy to all Spiritual undertakings what is wisdome to the Spirit is foolishnesse to the flesh what the one willeth the other nilleth what the one endeavours the other crosseth it breakes all Lawes both of God and man and makes unreasonable Lawes of its own of sin and death Rom. 7.23.8.2 Of sinne therefore dishonourable to live after them for it gives unreasonable command He that obeyeth hath Chams curse to be a servant of servants But the service is dangerous in that rewarded with such wages for the wages of sin is death worse then for a man to serve at the Gallies all day and be hanged at night Therefore of all enemies let us take most heed of our selves these lusts within us fight agaist us 1 Pet. 2.11 they hunt for the precious life and if we yeeld to them we dye He that soweth the wind shall reape the whirlwind If we sowe to the flesh we shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape life everlasting For if ye live after the flesh ye shall dye but if ye by the Spirit mortifie the deeds of the body ye shall live But if ye by the Spirit The Conolation c. Now I am fallen on the second Proposition the Consolation Hitherto I have tyred your patience with a discourse of the works of darknesse and a sad narration of death the reward of such works give me leave now to entertain your ears with a more pleasing discourse of life and of the narrow way that leads thither If ye by the Spirit c. The flesh like a potent King domineers in a natural man and makes him yeeld obedience to it in the lusts thereof yea in a regenerate man it remains though weakned and wounded like the Canaanites if it cannot dwell in the City it will lodge in the subburbs though it raign not like a King it will rebel like a Traytor sometimes assaulting by open violence sometimes by secret ambushments and hidden stratagems undermining so that while he dwells in this tabernacle of flesh the flesh will continue in him his labour shall not end so long as his life doth continue while we live then we shall find work enough to keep under this rebel and to encourage us herein God hath given us such an help as will effect it his Spirit and propounded such a motive as may spur on the dullest Laodicean Ye shall live Here the Apostle doth these two things Divided 1. Proponit officium If ye c. 2. Promittit mercedem First the work then the wages first we must do the will of God then receive the promise first God must be glorified by us and then he will glorifie us the hardest that is first and that we must look to to mortifie the sweetest comes last and that God will care for Ye shall live In the first we note these particulars Subdivided 1. Octjectum deeds of the body 2. Actionem circa objectum Ye must mortifie the deeds of the body 3. Causas hujus acticnis principalem the Spirit minus principalem we First The deeds of the body what for the object about which mortification is conversant the deeds of the body Here we must explicate both the fountain and streams Some understand a metonymie in this word body so by it understand the natural body because sin is acted by the body Others understand it metaphorically of that old man and masse of corruption that is in every man called the body of sin Rom. 6.6 7.24 Col. 2.11 for as the body is a totum integrum consisting of many members so is sin Col. 3.4 the head of sin vain imaginations the heart of sin corrupt affections the tongue of sin rotten communication the forehead of sin impudent avouching the hands and feet of sinne wicked executions Again as the body hath its dimensions so hath sin it reacheth to heaven and burneth to the lowest hell is's of as great a latitude as Gods Commandments which are exceeding broad 3. As the body is knit together by joynts and ligaments so is sin If the foot of sin do but stirre the whole body moves as we see in the sin of Adam He that offends in one is guilty of all he sins against the general equity of the Law and righteousnesse of the Law-giver As the body compasseth us about so doth sin it 's peccatum circumstans that for the first by the body we mean the body of sin Secondly For the deeds of the body This old man though old yet is very stirring and operative When men grow old their apprehension is weak their memory dull the strong men bow the whole man is feeble but it is not so in the body of sin the older it is the more vigorous and lusty Nothing in the world so fruitful though these are but 〈◊〉

blandum quicquid oculis delectabile quicquid corpori suo jocundum exercet sequitur qualiter vult quando vult qui omnia licita illicita carnaliter vult he that makes himself his fancy his lust the rule in his actions that goes whither he lists that sleepes when he will and as long as he will that laughs and sports talkes scurrilously or obscenely at any time in any company and gives the raines to his lust to please his sensual appetite in all things that desires things both good and bad according to the corruption of his own heart And if this be to live after the flesh we may see by the flesh of many what it is they live after In civil actions that make their lust a law In civil actions that Magistrate that useth his sword or any Superiour his authority for his own private ends in distributive justice in inferiours when they desire dignities eat and drink and curse Abimelech walkers after the flesh when they are full they deny God much more his Ministers anarchy is that they affect that every man might do that which is right yea sometimes wrong in his own eyes and if the Magistrates proceedings parallel not with their fancies their tongue is their own who is Lord over them Jude 8. Michael durst not revile the Devil they speak evil of the gods in commutative justice oppresse defraud and grind the faces of the poor so they can carry it smoothly care not what they do and so there be too too many that cast off all obedience in Political Ecclesiastical Occonomical Societies In spiritual actions many live after the flesh Matth. 23. In spiritual actions for not onely Epicures are guilty here but an abstemious Pharisee that fasts twice a week that placeth the power of godlinesse in outward formalities so our adversaries of Rome when they most abstain from flesh live after the flesh preferring sometimes their own traditions to Gods oracles and sometimes circumstantial parts of his worship to substantial macerating their bodies while they mortifie not their sin Nor can all amongst our selves exempt themselves here right Formalists I would they could see this beam in their eye pray over beads many do so some preach and most hear rather by tole then weight Others placing their Religion in nice speculations zealously striving for they know not what Once it was a character of a Christian almost among some to be repugnant to Church-Government or at least to disobey with the heart and deride with the tongue what the hand had subscribed to But now that spirit is well laid they have a new Creed which they are no lesse hot for though they understand it lesse and they are out of charity with that man and will censure him for an Apostate that is not to an haires breadth of their conceit when it is indeed but a meer conceit Others undertake acts of Religion with a carnal mind and a corrupt conscience for base ends that preach for lucre so did Judas and pray for credit so the Pharisees that read for profit like Diana's Chaplaines and communicate for applanse and hear for all ends do all for custome rather then conscience and were it not for his own ends would never longer serve that God which he cares not for Of all walkers after the flesh the hypocrite is sure to dye for hell was chiefly prepared for him and others are said to have their portion with him Now that in any of these kinds a man live after the flesh it is required That there be an habitual pursuit of sin Carnem tanquam ducem sequi or as Salmer Imperio legibus carnis desideriis subesse A man may sometimes be drawn aside by the flesh and yet not live after the flesh as Noah in his drunkennesse Lot in his incest David in his adultery as on the contrary you may see Cain sacrificing Saul among the Prophets Herod hearing John Baptist gladly and still living after the flesh as a passenger sometimes wanders out of the way and a thief sometimes steps into it To live according to the flesh intimates a constant course of mans life that makes the law of sin the rule of his obedience they act this with most vigour as from an inward principle A wicked mans education company c. may sometimes restrain from sin violence of temptation drives a good man upon it but this is not their rule Hieron Omne quod loquimur agimus cogitamus duobus seminatur agris carne et spiritu Let us then examine the habitual course of our life that is it which denominates and if we live after the flesh we must dye It were as possible to number the stars to count the dust as to particularize the many lusts of the flesh mens conversations give us too many instances I passe then from the sinne to the punishment Ye shall dye We see what it is to live after the flesh and is not this a merry life to go clad in purple in scarlet and fare deliciously every day to neglect God in heaven and contemne Lazarus on earth to forget our selves whence we are or whither we go Yes but hear what followes The bell toles for this voluptuous Epicure the earth that insatiable grave longs for his corpulent carcase to feed wormes and the devills stand waiting more eagerly for his soul The Spirit of God hath written his doom in letters of blood which with Belshazzar might make his heart ake and joynts tremble Ye shall die His pleasure is gone his guilt remains and his damnation sleepeth not God wills not yet he threatens death Non vult mortem Deus et minatur mortem and therefore doth threaten it because he doth not desire it as willing to be prevented You shall die What is here meant by death and what is that How should that be defined which is onely a privation or if it had a positive being how should I describe it who never conversed in those Cells of darknesse or with any that brought news from those Cimmerian regions or how can that distinctly be known which contains in it nothing but confusion and contradiction fire without light burning and no consuming labour in continual idlenesse living and yet ever dying for they live for nothing else but that they may continually dye If I should procure you a painter to decipher the first death he would shew you a grim anatomy with a lean body a pale face a wanne countenance c. that which hath devoured the whole world so many times over like Pharaohs lean kine is as lean as ever And had you a Poet to describe unto you the second death he would tell you of that triceps Cerberus devouring the flesh of the wicked he would tell you of the two Rivers Cocitus and Phlegethon the one overflowing with tears and the other boyling with brimstone they would make a narration of that palus Stygia of Tantalus his apples and