Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53117	The fall of man by sinne delivered in a sermon preached at the late solemne fast, Aug. 28, 1644 : wherein these three positions are briefly handled : 1. That all men are miserably fallen from God by sin, and are in a lost condition, 2. That we must see ourselves thus fallen, and utterly lost in ourselves, before we can convert and turn to God by repentance, 3. That formes of prayer may, in some cases be lawfully and warrantably used : published at the request of that truly religious and vertuous gentlewoman, mistris Elizabeth Barnham, wife to the worshipfull Robert Barnham, Esq. / by William Newport, Preacher of the word at Boughton Monchelsey in Kent.	Newport, William, Preacher of the word at Boughton Monchelsey in Kent.	1644 (1644)	Wing N940; ESTC R3278	14,865	30

speake the language of Canaan Isa 19.18 wee cannot speake in a spiritual manner either in prayer to God or by instruction or comfort to the edification of our brethren 3. Dead men have no faculty locomotive they move no further then moved no more can wee move spiritually in the worke of God we can do nothing that hath all the ingredients of a good worke in it Moral workes may be done and the carkas of spiritual ones may be produced as wee may come to Church heare after a sort and seeme to joyne in prayer but all this without heart spirit and life Clockes and jackes move but not from internall principles of life but onely from externall movers weights and springs and so may we when in nature and therefore when our plummet is downe when our outward incentive is removed and wee have our ends wee shall give over moving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seorsim a me Bez. Without me or severed from me saith our Saviour yee can do nothing Joh. 15.5 4. Dead carkasses rot and stincke and so are loathsome to mens nostrils we naturally rot and stinck in the grave of our sinnes so that wee are hatefull to the nostrils of the Almighty yea our best workes are loathsome and abomination unto him Isa 1.13 15. 2. As by sinne we have falne so as to deprive our selves of spiritual life and bring death on our soules so by it wee deprive our selves of corporal life too and make our selves lyable to bodily death Rom. 5.12 By one mans disobedience sinne entered into the world and death by sinne and so death passed upon all men because all have sinned Rom. 8.10 If Christ be in you the body is dead because of sinne that is liable to death through sin Yea this our fall makes us lyable to al these afflictions and miseries that we endure which are preambles to and pieces of this death and are called death in some places Exod. 10.17 Take away from mee this death only saith Pharaoh concerning the plague of the Locusts And all the judgements of famine sword pestilence consumptions and agues are fruits of this our fall and sinne Lev. 26. Deut. 28. 3 By this our fall we have deprivid our selves of eternal life and have made our selves lyable to everlasting death and destruction and this stands of two parts the privative and the positive of the punishment of losse and of the punishment of sense The privative part of it or the punishment of losse is the want of the beatificall vision and happy fruition of the glorious God-head for evermore which is thought by Divines to be greater then that of sense or feeling because this is the losse of an infinite good whereas that is only the tollerance of a finite evil If the want of Absolons enjoyment of the society of his earthly father for a time were so great a punishment as to move him rather to desire death then life on those termes 2 Sam. 14.32 What then is the want of the presence of our heavenly Father for evermore Christ shall say to all unregenerate ones at the last day Depart from mee I never knew you Mat. 7.23 Mat. 25.41 Depart from me yee cursed The positive part or punishment of sense are exquisite torments both of body and soule in all the faculties of the one and members of the other Which in Scripture are sometimes called outer darknesse sometimes the worme that dieth not Matth. 25.30 and sometimes the fire that shall never be quenched Marke 9.46 and by many other such fearfull names as are enough to strike terrour and amazement into the hearts of the most presumptuous sinners if they had any sense in them What the miserable condition of those that suffer them is wee may partly see by the earnest request that the rich man in the place of these torments made to Abraham And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and coole my tongue for I am tormented in this flame Luk. 16.24 The tip of his finger either to shew that the torments of hell do make the damned speake foolishly for else why not a pale-full aswell as a drop or else to shew that they would be glad of the least mitigation of ther paine Thus we see how we have falne to the losse of life spiritual temporal and eternall Quest. If inquiry be made how it comes to passe that we thus fal to our utter undoing without infinite mercy Answ I answer that this our fal is caused by the fal of our first parents in eating the fruit of the forbidden tree Our sinne and misery ariseth from their sin both imputed and imparted 1. Imputed for Adam and Eve were common persons they sustained the person of all their posterity whiles they stood we al stood with them when they fel we al fel with them As Levi paid tythes to Melchizedec in Abraham being in his loynes Hebr. 7.9 10. So we al sinned in Adam being in his loynes Rom. 5.18 19. Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men to the justification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous Christs righteousnesse and obedience is ours by imputation therefore so is Adams sin and disobedience In this sin was the confluence of all sins First Infidelity and unbeliefe Secondly unthankfulnesse for their happy estate Thirdly Idolatry in desiring to deifie themselves to make themselves like God Fourthly Contempt of God and rebellion against him Fifthly Murther yea Parricide in killing themselves and all their posterity Adam was Parricida antequam parens Sixthly Intemperance and wantonnesse in that all the fruits besides would not serve their turne but they must needs have that for their lust Seventhly Theft in seazing on that which was none of their owne without the owners leave Eighthly there was an assent to the false testimony of the Devil Ninthly an ambitious desire of an higher dignity then God had given them yea of the glory that belonged only to himselfe And therefore they erre that thinke there was nothing but intemperance and pride in it Now al these sinnes of theirs folded up in one are justly devolved upon us their posterity and imputed unto us 2. Imparted and thus we came by that original filth that pollutes both soule and body viz. by propagation from our first Parents Behold I was shapen in iniquity and in sinne did my mother conceive mee Psal 51.5 This original sin the Apostle demonstrates à posteriori from the death of those children that never committed actual transgression Rom. 5.14 Neverthelesse death reigned even from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression They dyed therefore they sinned but they sinned not actually

therefore they were guilty of original sin Looke as ignoble and leprous parents beget none but ignoble and leprous children and as of serpents can come nothing but serpents so of polluted parents come onely polluted children for who can bring a cleane thing out of an uncleane not one Job 14.4 And this originall filth is called sometimes Lust Rom. 7.7 sometimes the law in the members vers 23. the body of sinne vers 24. and the old man Ephes 4.22 And this is the sourse and fountaine of all our actuall sins and cause of all our fals Let no man say when he is tempted I am tempted of God for God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawne away of his owne lust and entised Then lust when it hath conceived bringeth forth sinne and si●● when it is finished bringeth forth death James 1.13 14 15. Many put their greatest miscarriages upon the devil the devil owed them a shame and now he hath payed them when as the chiefe cause of all our fals lyes in our own hearts The devill can but suggest and sollicit he cannot compell us to sin if he did not plow with our owne heifer work on our own corruption he could do us no hurt And so long as this seed of all iniquity remaines in mens hearts they would commit sin if there were no devill to tempt them to it Vse 1 This informes of two things 1. Since we have falne and so falne as hath been shewed by our sins this discovers to us our great misery by reason of sinne and iniquity We have falne by it to our undoing to our destruction from God from blisse to misery falne not only to the breaking of our bones with David but to the breaking of our necks with Iezebel faln so as that wee have lost life spiritual life eternal by our fal and are in a lost dead and undone condition without infinite mercy We have deprived our selves of all ability to serve our God and have made our selves slaves to the devil We have made our selves children of wrath and fit for nothing but to fry in hell for all eternity We have plunged our selves from the top of our felicity to the gulfe of endlesse misery We think them unhappy that fall from honor to contempt from wealth to beggery O how unhappy are wee that have falne by our sins from God to the devil from the highest blisse to the lowest infelicity And in this case we are not able to helpe our selves nor to desire helpe nor to see our selves to want helpe unlesse God be pleased to give us eyes Few men though they are thus falne and thus miserable wil be brought to believe it 2. This shewes against the patrons of Free-will and universall grace that man hath no power to see light when presented to him unlesse God give him eyes no power to believe in Christ and to embrace him unlesse God give him an heart no power to do any spirituall work unlesse God give life strength and ability Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing Hence David prayes for the opening of his eyes Psal 119.18 Lord open thou mine eyes that I may see the wonders of thy Law And Saint Paul desires light from God in the behalfe of the Ephesians That the eyes of your understanding being enlightened yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Ephes 1.18 And so for the Colossians he prayes That they might be filled with the knowledge of Gods will in wisedome and spirituall understanding Coloss 1.9 And he shewes us that the act of beleeving is Gods gift To you it is given not only to beleeve but likewise to suffer for his sake Philip. 1.29 And that the will to any good is wrought in us by God himselfe 'T is God that workes in you to will and to doe of his good pleasure Philip. 3.13 Not that God doth force the will for then 't were no will but that he doth sweetly incline it ex nolentibus volentes facit of unwilling hee makes us willing to repent beleeve and obey The will is free from coaction or impulsion but not from servitude Men in state of nature sinne freely that is to say they are not constrained to it and yet they sin necessarily too for they cannot doe any thing without sin Quest. But is God just then in punishing men that sin necessarily so that they cannot avoid it Answ I do not say that men are necessitated to commit every particular sin that they are guilty of for from outward acts of sinne and uncleannesse men in state of nature have power to abstaine but this is that which I affirme that they can doe nothing but either materially or formally 't is a sin for they are out of Christ and therefore must needs faile in every act either in matter manner or end Neither can God be charged with injustice in punishing wicked men that sin necessarily because they have voluntarily lost their liberty and drawn this necessity of sinning upon themselves God made us free-men wee made our selves slaves Eccles 7.29 Vse 2 Since we are thus dangerously falne we should be exhorted to labour to rise again by repentance and by faith in Christs bloud This is the Prophets inference here O Israel returne to the Lord thy God for thou hast falne by thine iniquity Since thou hast falne from God by sin therefore returne to him againe by repentance And this wee are moved to on the same ground by the Apostle Ephes 5.14 Awake thou that sleepest stand up from the dead and Christ shall give thee light And Christ himselfe hath the same inference in his Epistle to the Church of Ephesus Remember from whence thou art falne and repent Revel 2.5 Object But possibly you will say What would you have dead men doe if our fall be such that wee have spiritually slaine our selves by it how can wee raise our selves from this death to life by repentance Answ 1 Though of your selves you cannot repent or beleeve yet you can come to the Word which is the instrument to worke faith and repentance to convert you from sin to God the Law of God is perfect converting the soule Psal 19.7 The Gospell preached is Gods mighty power to salvation Rom. 1.16 Saint Paul was sent to the Gentiles To turne them from darknesse to light from the power of Satan unto God Act. 26.18 And therefore we should settle our selves under the meanes and bring tractable hearts with us willing to be new formed and new moulded by this Word 2. We should pray to Christ to enliven us by his Spirit for al spiritual life comes from him Hence he is called the life Joh. 14.6 the life causally because he breathes the breath of spiritual life into the soules of his at their regeneration as he did