Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	punishment_n	sin_n	wage_n	4,100	5	11.0461	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19550	A sermon of predestination preached at Saint Maries in Oxford: by Ri: Crakanthorp.	Crakanthorpe, Richard, 1567-1624.	1620 (1620)	STC 5980; ESTC S109016	48,771	52

sake hee slacketh his comming yet as before we haue proued it is the absolute will and decree of God concerning the reprobate and refuse of the world that they shall perish in their sinnes and runne headlong of their owne accord into the pit of destruction prouided and ordained for them O but say they this can not stand with the Iustice of God that he should ordaine any or create them vnto everlasting death and that for no other cause but that it is his will and pleasure For death is the reward of sinne and not of Gods ordinance or decree Wretched men who being besotted with a spirit of blindnesse and daring to reprehend that which they do not comprehend doe most ignorantly confound those two acts of Gods decree which in this cause of the Reprobation of men are diligently and necessarily to be distinguished The former is Negatiue and that is the eternall purpose and decree of God not to shew mercy nor giue his grace vnto them nor to pull them out as we doth the elect but leaue them in that masse of sinne and most wofull state whereinto both they and the elect vvere now together falne The other is Positiue and that is the eternall purpose and decree of God to inflict that euerlasting punishment vpon them which is most instly deserued by that sinne into which they wilfully fall and in which they stil abide pursuing sinne with all greedinesse We neuer say nor so much as once think that God either condemneth any or appoints them vnto death without their owne most iust deserts God himselfe teacheth vs this lesson Hos. 13. 9. Thyperdition O Israel is of thy selfe and the Apostle saying Rom. 6. 23. that the wages of sinne is death cleerely witnesseth vnto all that eternall death is as duely earned by the wicked and paid vnto them for their iust recompence and hire as is the wages by any master to his labourer or seruant And herein is that true which S. Austen saith God is both good and iust Hee may without our good deserts free vs because he is good but hee cannot without our ill deserts condemne vs because he is iust Yea in that last and great Day when God shall sit in his Throne of iudgement the wicked and reprobate forced to confesse their faults written in their conscience as in a large booke shall then acknowledge both their owne deserts and the Iustice of God in rewarding them with the due wages of their sinnes It is not then the will and pleasure of God as they maliciously slander but their owne great and hainous transgressions for which they are punished and for which God from all eternitie decreed to punish them sinne onely is the cause of this later and positiue act in Gods decree But for the former Negatiue act in their reiection whereby God ordained that when all mankinde was alike guilty before him all included in that one and the selfesame masse of perdition into which by their owne voluntary transgression all mankinde had plunged it selfe for in ●Adam all men sinned and so death and Gods wrath went ouer all that hee would not then in mercy pull these out of that masse and make of them vessels of glory but in iustice leaue them in that their sinfull and wofull estate to be vessels of wrath leaue them to their owne lusts destitute of his grace that so they might runne out the race of their sinnes and be as it were fatted for the day of slaughter the cause of this act I say is the very will of God which though we may not doubt but that being his will who is most wise it is also most reasonable grounded both vpon most iust wise and diuine reasons such as perhaps in the life to come shall be made euiden● vnto vs yet hereof no other reason can possibly be giuen by vs nor ought to bee sought for in this mortall life but onely this I will haue mercy on whom I will and whom he will he hardneth that is he wil not shew mercy vnto them Now why should this seeme vniust vnto thee O thou disputer against God It is as the Apostle tels thee the will of God whose will seeing he is infinitely wise is euer most iust yea it is the very rule of all perfect iustice Again in that thou art a creature thou art none of thine owne but thou art wholly Gods Is it not lawfull for me to doe with my owne what I will saith the hous-holder in the Gospell and shall it not be lawfull for God to doe and to dispose of his owne as it best pleaseth him Shall the Potter without controulement frame of the same lumpe of clay one vessell to honour another to dishonour onely because it so pleaseth him and wilt thou which art but dust and ashes aske a reason of God why of that one lumpe of sinne fit for nothing at all but to make vessels of dishonour he made thee rather then another a vessell of dishonour which of a silly Potter thou wouldest blush and be ashamed to aske Nay the Apostle saith of the Potter that he hath not only power but euen authoritie a rightfull power for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to frame the clay as he listeth and of what part thereof he wil to make a vessel either for honor or dishonour How much more is there authoritie and a rightfull power in God ouer all men For the Potter made not the clay but God made yea created vs of nothing and the Potter though by much and many degrees he excell the clay yet still the oddes and difference is finite But God infinitely excelleth all mankinde and therefore his authoritie is infinitely more ouer vs all then is the Potter ouer the least parcell of Clay Yea thou thy selfe wilt for thy own pleasure sport or glory kill and slay of thy Deere and fat of thy beasts which thou wilt for slaughter and yet because thou thinkest they are thy owne death it were for any of thy seruants to say to thee no lesse then to the man of sinne Domine cur ita facis yet thy beasts had no way offended thee but beene good and seruiceable vnto thee so that thou hadst onely the power of a Lord ouer them but thou hadst no cause of wrath and anger against them How much more may the Almighty for his glory designe or leaue which of all mankinde he pleaseth for the day of slaughter seeing both they all had by their rebellion against God incensed his wrath and prouoked his iust indignation against them and hee being the Lord of all Lords and Creator of heauen and earth hath infinitely more authority ouer them all then thou hast or canst haue ouer the least and meanest thing that thou doest possesse Lastly if God had beene indebted vnto thee or bound to shew thee mercy and fauour then mightst thou haue had some cause to