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	way_n	9,518	5	4.8304	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03589	A learned sermon of the nature of pride, by Richard Hooker, sometimes fellow of Corpus Christi College in Oxford	Hooker, Richard, 1553 or 4-1600.; Jackson, Henry, 1586-1662.; Spenser, John, 1559-1614.	1612 (1612)	STC 13711; ESTC S121048	9,720	22

which never had bookes but heaven and earth to looke vpon be convicted of perversenesse But the Gentiles which had not the law in bookes had saith the Apostle the effect of the law written in their harts Then seeing that the heart of man is not right exactly vnlesse it be found in all parts such that God examining and calling it vnto account with all severity of rigor be not able once to charge it with declining or suar ving aside which absolute perfection when did God ever find in the sons of meer mortall men Doth it not follow that all flesh must of necessity fall downe and confesse wee are not dust and ashes but worse our mindes from the highest to the lowest are not right If not right then vndoubtedly not capable of that blessednes which wee naturally seeke but subiect vnto that which wee most abhorre anguish tribulation death woe endlesse misery For whatsoeuer misseth the waie of life the issue thereof cannot bee but perdition By which reason all being wrapped vp in sinne and made thereby the children of death the mindes of all men being plainely convicted not to be right shall we thinke that God hath indued them with so many excellencies mo not only then any but then all the creatures in the world besides to leaue them in such estate that they had beene happier if they had never beene Here commeth necessarily in a new waie vnto salvation so that they which were in the other perverse may in this be found straight and righteous That the way of nature this the way of grace The end of that waie salvation merited presupposing the righteousnesse of mens works their righteousnesse a naturall habilitie to do them that habilitie the goodnes of God which created them in such perfection But the end of this way salvation bestowed vpon men as a gifte presupposing not their righteousnesse but the forgiuenesse of their vnrighteousnesse iustification their iustification not their naturall habilitie to do good but their hearty sorrow for not doing vnfained beliefe in him for whose sake not doers are accepted which is their vocation their vocation the election of God taking them out from the number of lost children their election a mediator in whom to be elect this mediation inexplicable mercie his mercie their miserie for whom he vouchsafed to make himselfe a mediator The want of exact distinguishing between these two waies and observing what they haue common what peculiar hath been the cause of the greatest part of that confusion whereof christianity at this day laboureth The lacke of diligence in searching laying downe and invring mens minds with those hidden grounds of reason wherevpon the least particulars in each of these are most firmely and strongly builded is the only reason of all those scruples and vncertainties wherewith wee are in such sort intāgled that a number despaire of ever discerning what is right or wrong in any thing But we will let this matter rest whereinto wee stepped to search out away how some minds may be and are right truly even in the sight of God though they be simplie in themselues not right Howbeit there is not only this difference betweene the iust and impious that the mind of the one is right in the sight of God because his obliquitie is imputed the other perverse because his sinne is vnrepented of but even as lines that are drawn with a trembling hand but yet to the point which they should are thought ragged and vneven neverthelesse direct in comparison of them which run cleane another way so there is no incongruitie in tearming them right minded men whō though God may charge with many things amisse yet they are not as those hideous and ougly monsters in whom because there is nothing but wilfull opposition of mind against God a more then tolerable deformitie is noted in them by saying that their mindes are not right The Angell of the Church of Thyatira vnto whō the sonne of God sendeth this greeting I know thy works and thy loue and service and faith Notwithstanding I haue a few things against thee was not as he vnto whom St Peter Thou hast no fellowship in this businesse for thy heart is not right in the sight of God So that whereas the orderly dispositiō of the mind of man should be this perturbations and sensuall appetities all kept in aw by a moderate and sober will will in all things framed by reason reason directed by the law of God and nature this Babyloman had his mind as it were turned vpside downe In him vnreasonable cecitie and blindnesse trampled al lawes both of God and nature vnder feet wilfulnesse tyrannized over reason brutish sensualitie over will An evident token that his outrage would worke his overthrow and procure his speedie ruine The mother whereof was that which the Prophet in these wordes signifieth His mind doth swell Immoderate swelling a token of verie eminent breach and of inevitable destruction Pride a vice which cleaveth so fast vnto the hearts of men that if we were to strippe our selues of all faultes one by one wee should vndoubtedly finde it the very last and hardest to put of But J am not here to touch the secret itching humor of vanitie wherewith men are generally touched It was a thing more then meanely inordinat wherewith the Babylonian did swell Which that we may both the better conceaue and the more easily reape profite by the nature of this vice which sett●th the whole world out of course and hath put so many even of the wisest besides themselues is first of all to be inquired into secōdly the dangers to be discovered which it draweth inevitable after it being not cured and last of al the waies to cure it Whether we looke vpon the gifts of nature or of grace or whatsoever is in the worlde admired as a part of mans excellency adorning his body beutifying his mind or externally any way commending him in the account and opinion of men there is in every kinde somewhat possible which no man hath and somewhat had which few men can attaine vnto By occasiō wherof there groweth disparagement necessarily and by occasion of disparagement pride through mens ignorance First therfore although men be not proud of any thing which is not at the least in opinion good yet every good thing they are not proud of but only of that which neither is common vnto many and being desired of all causeth them which haue it to be honored aboue the rest Now there is no man so void of braine as to suppose that pride consisteth in the bare possession of such things for then to haue vertue were a vice and they should be the happiest men who are most wretched because they haue least of that which they would haue And though in speech wee doe intimate a kind of vanitie to be in them of whom we say They are wise mē and they know it yet this doth not proue that everywise man is