Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	true_a	9,048	5	4.9749	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13267	Iacob and Esau. Election. Reprobation Opened and discussed by way of sermon at Pauls Crosse, March 4. 1622. By Humphry Sydenham Mr. of Arts, and fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1626 (1626)	STC 23567; ESTC S101842	26,538	44

farre from starting at its owne vglinesse that it is non-sensible of deformity And hence Theodoret defines it to be pranam animi affectionem a corrupt and depraued affection of the minde which if man once giue way to hee is so screen'd both from Gods mercy and truth that though it be about him and in the masterdome and dominion of his best sense Non cernit tamen nec intelligit yet his eyes are as blinde intelligencers to belieue as his vnderstanding And against such that sweet singer of Israel breakes out into his passionate complaint Vsquè quò filij hominum vsquè quò O ye sonnes of men how long will ye turne my honour into shame how long and that of the Protomartyr Stephen in his Oration to the refractary Iewes Durâ ceruice O ye stiffe-necked and vncircumcized of heart and eares yee doe alwaies resist the holy Ghost And indeed such hearts are but the Wardrobes and Exchequers of future mischiefe whose keyes are not in the custodie of the Almighty but thine owne bosome For so that great Doctor of the Gentiles Secundum impoenitens cor tuum thesaurisas iram According to the impenitency of thine owne heart thou treasurest vp wrath to thy selfe against the day of wrath How then can that eye which should be fixed either on the tendernesse or mercy of his Creator glance so much on his iniustice as to make that the Midwife of so foule a progenie Obduration was neuer the childe of goodnesse neither can a sinne of so base a descent lay claime to omnipotencie It stands not I dare say with Gods power I am sure his will to reconcile two enemies in such an extremity of opposition Doe sweet water and puddle flow immediatly from one and the selfe-same spring light and darknesse from the selfe-same Sunne I know there is a stiffe-necked and bliud-fold Tribe which God hath left not made the storie of his vengeance whose affections are too dull and drousie in his seruice Men crest-fallen in deuotion whose hearts are so dead in their allegeance to him that they seeme spiritlesse hauing all the powers faculties of their soule benummed and their conscience without pulse or motion And of these the Prophet Incrassatum est cor populi Their heart is as fat as brawne These sticke not to belch open defiance in the face of the Almighty and with those Miscreants in Iob. are ready to expostulate with eternity Quis est omnipotens vt seruiemus ei Who is the Lord that we should serue him Such haue forehead● of brasse which no shame can bore through and as the Prophet spake of Iuda a face of whoredome which refuseth modesty But Saint Gregory in his 10. Homily vpon Ezechiel hath proclaimed their doome Frontem cordis in impudentiam aperit culpa frequens vt quo crebrius committitur eò minus de illa committentis animus verecundetur Frequency of sinning doth flesh vs in immodesty assiduity in impudence Offences that are customarie are not easie of dimission and if thou once entertaine them as thy followers they will quickly intrude as thy companions Sinnes that are sed with delight with vse are as dangerous as those of Appetite which oftentimes proue no lesse inseparable than hereditary to doe well is as impossible to these as not to doe ill So can assiduity make a sinne both delightfull and naturall Can the Aethiop change his skinne and the Leopard his spots then may yee also doe well which are accustomed to doe euill That sinne then is irrazable which is so steeled with custome and may vnder goe the censure of that sometime Citie of God Insanabilis est dolor tuus Thy sinne is written with a pen of iron and with a claw of a Diamond is engrauen on the table of thy heart How then can wee without sacriledge and robbing of diuine honour make God the father of so foule and vnwashed a crime Obduration is the issue of thine owne transgression Perditio tua ex te ô Israel If destruction dog thee thanke thy corrupt affections not blame thy maker for he doth but leaue thee and they harden To lay then with some depraued libertines the weight and burden of our sinnes on the shoulder of Predestination and make that the wombe of those soule enormities may well passe for an infirmity not for excuse and indeed thus to shuffle with diuine goodnesse is no lesse fearefull than blasphemous For though God from eternity knew how to reward euery man either by crown or punishment Nemini tamē aut necessitatē aut voluntatem intulit delinquendi yet he neuer enioyned any man either a necessity or a will to sinne If any then fall off from goodnesse hee is hurried no lesse with the violence of his owne perswasion than concupiscence and in those desperate affaires Gods will is neither an intermedler hor compartner Cuius ope scimus multos ne laberentur retentos nullos vt laberentur impulsos saith Augustine By whose hand of prouidence wee know many to be supported that they might not fall none impeld that they should And in his answer to that 14. Article falsly supposed to be his Fieri non potest vt per quem à peccatis surgitur per eum ad peccata decidatur for one and the selfe-same goodnesse to be the life and death of the selfe-same sinne is so much beyond improbability that it is impossible If any then goe onward in the true rode of diuine graces no doubt but the finger of the Almighty points out his way to happinesse but if he wander in the by pathes of a vicious and depraued dissolutenesse his owne corrupt affections beckens him to ruine To loue then his children and neglect his enemies doth neither impaire Gods mercy nor impeach his iustice But why God should loue this as his childe neglect that as his enemy Nec possible est comprehendere nec licitum inuestigara is beyond all lawfulnesse of enquirie all ken of apprehension Let this then satisfie our desire of knowledge Et ab illo esse quod statur non esse ab illo quod ruitur That his prouidence is the staffe and crutch on which we so leane that we yet stand our corrupt affections the bruzed and broken reed on which if wee doe leane we fall If any flagger at those vnfathomed mysteries and his reason and apprehension be strooke dead at the contemplation of Gods eternall but hidden proiects let him season a little his amazement with adoration and at last solace his distempered thoughts with that of Gregory Qui infactis Dei c. In the abstruse and darker mysteries of God he that sees not a reason if he sees his own infirmity he sees a sufficient reason why he should not see Me thinkes this should cloy the appetite of a greedy inquisition and satisfie the distrust of any but of too querulous a disposition which with the eye of curiositie prying too nicely into the closet of Gods secrets are no lesse dazeled than