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
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

to our selves or scandalous to others Ye have been called 〈◊〉 liberty only use not liberty for an occasion to the flesh but by love serve one another Gal. 5. 13. As free and not using your liberty for a cloake of malitiousnesse the 1 Pet. 2. 16. Now we use or rather abuse our liberty for an occasion to the flesh for a cloake to malitiousnesse by practising such indifferencies as have shew of evill for they as I have shewen at large are likely to prove as occasions of sinne unto our selves so also active scandalls to misguide our brethren and therefore though they be not absolutely and simply in their nature unlawfull to be done yet they are by accident unlawfull for me to doe as long as they carry shew of evill All things indeed are pure saith the Apostle but it is evill for that man who eateth with offence It is good neither to 〈◊〉 flesh nor drinke wine nor any thing whereby thy brother stumbleth or is offended or is made weake Rom. 14. 20 21. What remaineth then but that all be admonished in the Lord Jesus to take to heart a matter so deeply concerning them both in conscience as a duty expresly enjoined by God practised by Christ his Apostles and Saints and in consequence as befitting us as the Sonnes subjects of God as the spouse members of 〈◊〉 as being needfull to defeate Satans malice to cut off his temptations unto sinne and unto discomfort for sin to avoid sinne c. in our selves scandals unto others unto the weak obstinate and strong If therefore there be in you any love of God any care to walke worthy of those high relations you carry to him any regard to the safety of your own soules any feare of Satan sinne or punishment any compassion over the Consciences of your poore brethren keepe a loofe from whatsoever neighbours and borders upon sinne whatsoever hath the blush and shew thereof hate as Ambrose exhorts not only sinne but the coate of sinne the garment spotted by the flesh Even an heathen will advise you hereunto Carendum 〈◊〉 solum crimine turpitudinis verum 〈◊〉 〈◊〉 Want we inducements take we these three It will be a course First Safe and Secure Secondly Comfortable Thirdly Honourable First Safe and Secure by it sinne and Satan shall be stav'd off kept out at daggers end your own soules secured kept out of gun shot either of infection or punishment so that they shall not come nigh scarce so much as the confines either of Sinne or Hell Secondly Comfortable For what an unspeakable comfort will it be unto thy drooping soule in the houre of death or in the time of spirituall desertion when thy Conscience can truly suggest that thou hast been so abhorrent from sinne as that thou hast shunn'd whatsoever hath been homogeneall thereunto whatsoever hath look't but like unto it it must needs stop Satans mouth and make thine own triumph in the calmnesse of a cleare and good conscience Thirdly Honourable for 't will gaine thee esteeme amongst both good and badones with those 't will make thy name precious t will muzzle the mouthes of these when they behold such uprightnesse in thy life as that thou shunnest not only down-right irreligiousnesse to God injustice to men but even their very picture and resemblance this cannot but extort from them though never so malicious an ingenious acknowledgment that thou art a true Israelite a sincere Nathaniel in whom there is sound no guile Now though our maine and first endeavour must be to keep a good Conscience yet is not the jewell or precious ointment of a good name to be in the meane while neglected our care should be to preserve that likewise unspotted St Paul Acts 24. 16. professeth that he exercised himselfe to have alwaies a conscience void of offence as towards God so towards 〈◊〉 and he adviseth us to provide things honest in the sight of all men Rom. 12. 17. To walke honestly towards them that are without 1 〈◊〉 4. 12. To strive for a good report of them that are without 1 Tim. 3. 7. I will but prescribe two cautions directing how we are to abstaine from the appearance of evill and then I shall have done with the generall application of the words We are to abstaine neither only nor chiefly from the appearance of evill First not only that were foule Hypocrisy of which yet there are even a generation guilty who only combate with the shadow of sinne and in the meane while embrace the body of sinne reall sinnes who abstaine from the shew of every evill worke ' and yet remaine reprobate to every good worke who professedestation of gaine by gaiming because they conceive it to be an appearance of theft and yet make no conscience of fraud deceit and cousenage in their dealings who stand at 〈◊〉 with all shewes of uncleanesse and yet make no scruple of the grossest acts thereof Secondly not 〈◊〉 that were a great incongruity for so care of the meanes should be greater than that of the end because abstinence from the appearance of evill is enjoyned as a preservative against the evill it selfe The evils themselves therefore should cheifely be avoided the body of sin should be opposed more than the shadow than the shewes of sin The flesh should be abhorred in a higher degree than the garment spotted therewith You have seene the point prest generally as it concernes all mens abstinence from the appearance of all evils I will only crave your pardon to call more particularly First upon all 〈◊〉 for abstinence from the appearance especially of some evills Secondly upon some men especially for abstinence from the appearance of all evills and then I will put a period to my meditations upon these words First We must decline the shewes of some evils above others of our Master our bosome evils For from them is most danger to be feared they having commonly most 〈◊〉 from our natures and Satan besides knowes but too well how our tide stands he quickly acquaints himselfe with our predominant lusts and most raging corruptions and unto them especially fits and accords his temptations as Agrippina when she poisoned her husband Claudius mixed the poison in the meat which he most loved Secondly some men above others are especially to decline the appearance of all evils All publick men should do so but especially we of the Ministry The high Priests and Nazarites under the Law were not to come nigh a dead body Lev. 21. 11. Numb 6. 6. And in imitation of them among the Romans the Priest might not touch the dead nay they might not see the dead for if a Priest pronounced a Funerall Oration 't was not without a veile drawn betwixt him and the Corps Nay a Flaminian Priest might not heare the sound of pipes used at Funerals nor come into a place where there was a grave Was theere such rituall purity under the Law such Ceremoniall strictnesse in heathenish

man hath his own particular severall origiginall lust numerically different from that of others even as the reasonable soule though it be the same for kind in all men yet every man hath his own soule a soule individually distinct from that of others it is Laurentius his illustration upon the place Thus Paul appropriates unto himselfe the body of sinne which is the same with this lust I keep under my body 1 Cor. 9. 27. This appropriation of originall lust or the corruption of man's nature unto our own selves will more affect and humble us than to 〈◊〉 upon a generall and abstract consideration thereof and hence is it that David singleth out in his confession the iniquity and sinne of his own conception Psal. 51. 5. Behold saith he I was 〈◊〉 in iniquity and in sinne did my mother conceive me He doth confesse not only that there was such a sinne but also that he himselfe was defiled therewith besides this Epithet own or proper may be added to prevent men excusing of their sins by charging them upon the temptations of other mens lust who have drawne or enticed them This is a thing very usuall and therefore the Apostle adviseth to resolve all temptations into sin into our own lust the lust in our own bosoms Satan and the world may tempt 〈◊〉 sin but whensoever any man is tempted into sin he is drawne away and inticed of his own lust 2. We have here the force of it's influence it tempteth draweth 〈◊〉 unto sin conceiveth bringeth forth sin c. Here we have 〈◊〉 the 〈◊〉 secondly the branches and thirdly the degrees of this influence 1. The extent of it in regard of it's subject Every man is tempted by his own lust every man except he that was God-man who had God for his Father and a Virgin for his mother that holy thing which was borne of the blessed Virgin Mary and was called the Sonne of God Luk. 1. 35. 2. Here are the branches of this influence it draweth and enticeth unto sin these words may be understood either in regard of the parts in sin unto which it tempteth or of the wayes by which it tempteth 1. Of the parts which are in sin unto which it tempteth There are two parts as it were in every sinne and aversion from good and a conversion unto evill Now unto both these lust tempt's it draweth from that which is good and enticeth unto that which is evill it draweth ab incommutabili bono and enticeth ad commutabile bonum it draweth from God man's chiefe end and enticeth to the sinfull love and adulterous embraces of the creature it inclineth the soule to forsake the fountaine of living waters to hew out unto it selfe Cisternes broken 〈◊〉 that will 〈◊〉 no water Jer. 2. 13. 2. The words may signify the severall wayes or meanes by which every man 's own lust tempteth him unto sinne it draweth by the importunity and impetuosity of it's inclination unto unlawfull objects it enticeth and allureth by 〈◊〉 plausibility of such objects it draweth as a tyrant and enticeth as a harlot There are in the temptations of lust as Bishop Andrewes observeth on the tenth Commandement uncus and esca a hooke and a bait it draweth as a hook and enticeth as a bait The Metaphor is taken from fisher-men who make use of both they draw the fishes by the hook and entice them by the bait Concupiscence deales with us as Joseph's Mistris with him she enticed him to lye with her she spake to him day by day and then she attempted to draw him to her and she caught him by his garment saying lye with me Gen. 39. v. 7 10 12. 3. We have the degrees of this influence of lust and they may be reduced unto three heads it had an influence upon first the production secondly the consummation and thirdly the punishment of sinne 1. Upon the production of sinne and that is either inward or outward first inward and that is twofold first the first motions unto sinne it draweth and 〈◊〉 secondly consent unto such motions lust when it hath conceived 2. It hath an influence secondly as upon the inward conception so also upon the outward birth or production of sin Lust bringeth forth sinne Next it hath an influence upon 2. The Consummation of sinne Lust when it is finished 3. And lastly upon the punishment of sinne Sinne 〈◊〉 it is sinished bringeth forth death But to lay aside the curiosity of division we shall goe over these gradations in the influence of lust in order as they lye in the words without taking notice of any subversions First it draweth and enticeth unto sinne by which may be meant the first motions suggestions agitations and as it were titillations of lust before consented to Secondly lust when it conceiveth Conception say Physitians is never but with some kind of consent of both parties by the conception of lust therfore is understood a consent unto it's motions either consensus in 〈◊〉 or consensus in actum as Aquinas distinguisheth 1 a. 2ae q. 74. a. 7. 8 a consent of delight or a consent of resolution 1. A Consent of delight when a man takes 〈◊〉 in the very thoughts and apprehensions of the committing such a sin and accordingly desireth conditionally to commit it provided that all obstacles were removed thus many a ranke lecher neighes after his neigbours wife though he dare not outwardly attempt her chastity Omnia si claudas intus adulter erit His delights and desires unto which he dares give no vent will render him an adulterer in the sight of heaven 2. A consent of 〈◊〉 an effectuall purpose to commit sin which yet may prove abortive or miscarry and be hindred from execution the Children may come to the birth and there may not be strenth to bring forth Esay 37. 3. Psal. 21. 11. 3. A third degree in the influence of lust is that it bringeth forth sinne that is sinne eminently visibly and manifestly such the outward act of sinne thus sinne is also taken Gen. 20. vers 6. I withheld thee saith God to Abimelech from sinning against 〈◊〉 to wit by the grosse and outward act of adultery for there is no question but that he sinned inwardly 〈◊〉 his desire and purpose to 〈◊〉 Sarah that here by the bringing forth of sin is meant the externall perpetration of sin either by word or deed I shall evince by two reasons 1. Because in the inward conception of sinne by sinfull delights desires and purposes sin is brought forth in the eyes of God Matth. 5. 28. I say unto you saith our Savlour that whosoever looketh on a woman to lust after 〈◊〉 hath committed adultery with her already in his heart In conformity unto this it is that the School-men make the outward act of sin to adde nothing per se and properly unto the intensive badnesse of the inward perfect and 〈◊〉 〈◊〉 〈◊〉 commit it In good workes God accepts the will for the deed 2

Cor. 8. 12. Heb. 11. 17 and therefore by the rule of contraries he hates in evill works a full purpose to commit it as much as he doth the outward commission of it now the bringing forth of sin is here distinguished from the conception of it therefore seeing in the very conception of sin sin is brought forth before the eyes of God therefore by the bringing of sin is meant the bringing forth of it forth into externall act as it were before the eyes of men and our most secret words and deeds may be said to be brought forth before men because the former are audible though there be actually no auditors and the latter visible though there be actually no spectators even as a child may be 〈◊〉 to be brought forth that hath no witnesse of it's birth besides the mother 2. Secondly this sense would be most agreeable unto the Metaphor that is here used for lust is here compared unto a teeming mother now a mother conceiveth inwardly in her wombe and bringeth forth the fruit of her wombe out of her body into the world semblably the conception of sin is inward by delights desires and purposes of the 〈◊〉 the birth of it is outward by words and deeds The two last steps in the progresse of sins influence is the consummation of sinne and it's production of death sin when 't is finished brings forth death upon the exposition of which words before I enter I shall premise the severall acceptions of each terme First sinne may be said to be finished either 〈◊〉 in it selfe or else 〈◊〉 by extrinsecall denomination 1. Intrinsecally in it selfe and that is either in regard of the commission of it when 't is outwardly committed or else in respect of impenitency for it when 't is continued in without repentance 2. Extrinsecally by extrinsecall denomination from God's decree of permitting it when one hath sinned so farre and so much as God hath decree'd to suffer him 2. Death is taken either for the inchoation of the spirituall death 〈◊〉 the soule here in this life or for the consummation of it eternall damnation 3. Sin finished may be said to bring forth death either in regard of merit and desert or else in respect of issue or event The equivocation that is in the words being thus open'd proceed wee next unto the interpretation of them and 1. Enquire we how sin finished bringeth forth death it cannot be understood of a meritorious production thereof and my reason is because this bringing forth of death is appropriated unto the finishing of sin sin when 't is finished and not before bringeth forth death but now before sin is finished before 't is brought forth when it is but an embrio when it is but conceived in the heart by consent unto it and approbation of it then it deserveth death Hell and damnadation for this consent unto it is truely and properly sin and the wages of every sin is death corporall and eternall the bringing forth of sin then is to be understood not in regard of the merit and desert but of the issue and event it actually brings forth death it actually throwes into Hell 2. By the finishing of sin cannot be understood barely the outward commission of it for First then the finishing of sin would be the same with the bringing of it forth whereas in all probability they are distinguished as well as the other degrees in sins influence 2ly Sin when 't is 〈◊〉 assoon as 't is finished bringes forth death actually in regard of the event but as soone as sin is actually committed it doth not bring forth death actually in regard of the event for God many times grants a long reprieve after the externallcommission of the foulest enormities 3ly If by the finishing of sin you understand 〈◊〉 for it yet even so there will occurre difficulties to cleare which we must distinguish betwixt present impeniteny and 〈◊〉 impenitency and present impenitency is againe twofold actuall or habituall which we may call the state of impenitency and that is when there is no renewed principle no grace in the soule to dispose and incline it unto repentance these distinctions thus premised I shall lay downe foure propositions which will shew the sense of this clause The first proposition Actuall impenitency doth not alwayes bring forth death actually for it may be consistent with the seeds of spirituall life gracious habits and of this we have an example in David who lay in his sin a long time impenitent untill awakened and rowsed by the ministry of Nathan A second proposition Neither doth present habituall impenitency the present state of impenitency allwayes actually bring forth death if ye take death for eternall death hell and damnation for unto those that are for the present most impenitent God may in his due time give repentance unto the acknowledgement of the truth 2 Tim. 2. 25 and so rescue them out of the snare of the Divell A third proposition when sinne is finish d by a present habituall impenitency by a state of impenitency it doth actually bring forth death that is the inchoation of spirituall death standing in a separation from God and Christ who are the life of the soule and in an utter and totall privation of grace a state of impenitency is a state of death that soule which is habitually impenitent for sin is totally dead in sin for sin is there 〈◊〉 and raignes as a prince or Lord because there is no contrary principle of grace to oppose it no spirit to 〈◊〉 against it Nam in quo peccatum consummatur spiritus sanctus non commoratur as Tuke upon the place sin finished brings forth death that is spirituall death is the formall effect of habituall unrepentance for sinne The fourth proposition when sinne is finished by finall impenitency by perseverance in a state of impenitency then it actually bring 's forth death to wit hell and Damnation those of growne yeares that dye without repentance drop into the eternall flames and torments of hell What I have hitherto said may be applyed not only to the whole course of sin but also unto every actuall sin but Calvin restraines the words to the whole course of sin in a man's life Perfectum peccatum saith he non intelligo unum aliquod opus perpetratum sed cursum peccandi completum with Calvin Cartwright accords also in his answer unto the Rhemists annotations upon the place James saith he by the consummation of sinne doth not meane every actuall sin but sin 〈◊〉 and 〈◊〉 up to such a height as that 〈◊〉 calleth for an utter uncurable and unresistable destruction from the just 〈◊〉 hand of God as when a man doth not only walke in the counsell of the wicked stand in the way of sinners but even sit him down in the seate of the scornefull Psal. 1. 1 which are of such desperate hope as Solomon will not have them once 〈◊〉 the only remedy of recovering them if they