Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	reign_v	sin_n	sin_v	4,155	5	9.6123	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

Flock that is among you He includeth both senses 3. For controversies When both think very plain and great reason may be brought on both sides in controversiis maximum 3. Controversies It s best to take it at the farthest to follow that part that includeth most as in the question of Usury some thinke it is altogether unlawfull some thinke it unlawfull in some case A man shall be safest It s the nature of man to run over a minute long and then his hand to be shortned if he lay not out his money at all to Usury That will make his heart lightest when the sorrows of death will make it most heavie It s the nature of a minute long to run over A man is a niggard of his hand and prodigall of his tongue It s best therefore Christian wisdome to doe with the most and speake with the least These our common restrainers count but little things And for doing with the most we must be sure to follow the rule of the wise man Non negligere minima not to neglect the least God saith Qui minima spernit paulatim decidit A father Non put are minimum non negigere minima Not to suppose the least not to neglect the least 3● In queque praecepto observanda Three things observable in every Commandement he that despises the least decayes by little and little If thy eye cause or occasion thee to doe evill cut it out Instandum in minimis we must be instant in the least To avoid the occasions of evill our safest way is to beware of the Serpents counsell and to command Eve and our concupiscence not to looke upon the tree This is to be done in cases of controversie Three speciall points to be observed through the whole course of the Commandements 1. The three first and the five last Commandements they runne in the second person singular Thou shalt not doe this or that c. Gods stile is not like the stile of the lawes of the heathen that runnes in the third person plurall Deos adeunto castè c. let them approach the Gods chastly 2. That for the most part they runne in the negative onely two excepted the three first and the five last 3. They runne in the future tense the fourth and the fifth excepted eight of them For the first we see in Deut. 5. God beginneth and speaketh to Israel as to one man Audi Israel Non h●bebis Deos alienos coram me Heare Israel thou shalt not have strange Gods before me He speaketh to all and to all alike as to the basest of the army so to Moses and Aaron It s an argument of equality in respect of the bond of observing the law of God none is more accepted for it than another therefore by vertue of that Non moechaberis Thou shalt not commit adultery Nathan said to David Tu es homo Thou art the man And John Baptist to Herod though he were a King Non licet tibi c. It is not lawfull for thee So on the other side it leaveth us not in a generality that we may slip our necks but it s in the second person which whosoever heareth or readeth it s as forcible as if there were so man y Tu's as there are persons that heare it So for application its best because every man hearing it spoken in the second person applieth it streight to himselfe and is as forcible as if he applied his speech to every particular thing that every man had done 2. The negative and therein we have a confirmation of the contrary of the negative its said in Logicke ad plura se extendit negatio quàm affirmatio The negative extends farther then the affirmative It was Gods purpose to have his Commandements beaten out so farre as the rules of extention used by Christ would suffer and though ad negationem non sequitur affirmatio oppositi unto a negative the affirming of the contrary doth not follow yet the rule in Logicke holdeth onely in bare affirmations and negations not in commanding and forbidding for in lawes qui prohibet impedimentum praecipit adjumentum His intent is to have a thing done when he will have the impediments taken away Qui negat prohibens jubet promovens He commandeth the helpe who taketh away the impediment 2. It s an admonition to us to shew us how full of impediments we are by nature that we must heare of many lets before we can come to heare what is commanded A no before a yea How full of weeds our nature is that it is not capable of a Commandement but of a countermand We are not capable of God before we are weeded of that which is evill The future tense i. that as its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret signe of our transgressions past so that for the times to come its uncertaine what we will be But for the times past we know what we have beene grievous offenders A warning concerning the inclineablenesse of our nature in time to come that even then we are as ready to doe wickedly as before we were For as there is one that will say Non facies Thou shalt not doe so there is another that will say as fast facies thou shalt doe Evill suggestion evill example our owne corrupt nature and satan will egge us forward therefore we must keepe a diligent watch abridge our selves of things lawfull we must flie from the smoke from all appearance of evill that the body of sinne may not reigne in us So in the second it argueth a continuall keeping of the law so long as we live A future tense not restrayned bindeth a man for ever it is for to morrow and so to our lives end Therefore our warfare against sinne must be to blood and to death and before that we are not discharged of the law as saith the Apostle to the Hebrews Mandatum primum The first Commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end of the law is to make a man good Here two things 1. As farre as may be the impediments must be removed that we may keepe the law as when a building is to be made up or in ministring cure or in casting seed into the ground If there be a tree that standeth where the building should be reared up it must first be cut downe or if the ground be not dry and steddy it s not meet for a building so where the whole body is corrupt or some member hath nothing but dead flesh as in bodily so in spirituall physicke there is first a cutting a way of the dead flesh then the curing So Jer. 4.4 there is a laying fallow the ground For this God hath provided in his Law that the Commandements they run negatively and that in the very beginning there is a removing Non habebis thou shalt not have 2. The second thing followeth Prima primò that that be done first which is in order first as in

curse of God whose maledicere est malefacere is due to this sinne of disobedience for it is a very reproachfull thing to God to account his Commandements as the servant Matth. 25.24 I knew that thou wast an hard man reaping where thou sowedst not A signe of this the Rainebow which doth not only mind us of the covenant but of the generall deluge wherby God punished the disobedience of the old world the performance sheweth what effect it wrought in God but especially Rom. 5.19 the cause of death is properly ascribed to this sinne of disobedience Bernard and that disobedience is the cause of our death our daily experience telleth us Quotidie experimur quotidie enim morimur and God saith by that a man sinneth he shall be pun●shed so that as we withdraw our obed●ence from God so Rom 8.20 the creatures they shall withdraw their obedience from us and that is attributed to this cause And not that onely during this life we have not onely without us but we finde a disobedience in our selves Rom. 7.23 the 2. lawes in us in which the affections will not be subject to reason and reason cannot have any government over them because we disobey our Creator More particularly by Psal 119.32 the way of obedience is the path of his Commandements Deut. 5.32 from which way we have a division of wayes a way to the right hand and a way to the left hand Preach 10.2 the heart of a wise man is on his right hand but the heart of a foole on his lest from that place the Fathers fetch this interpretation It is said that the heart of the wiseman is on his right hand there is probabilis inobedientia a disobedience that is not voyd of some probable pretence and such was Sauls here in Gilgal his answer might seeme reasonable but that it is not it that God commanded which we should ever make our rule and not the guidance of our owne reason and into this fall the opposites of those before not subjecting our selves to heare and follow the giving eare to the voyce of our owne reason and of the world and of mingling them all these wayes leade ad dexiram to the right hand The way whereby we are led into the left-hand way we may count their folly that have no probability that 2 Thes 3.2 are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked and absurdly wicked insomuch as the course of life they take beareth no colour but whosoever shall looke upon it shall presently see it debauched with out all colour or excuse The manner is opposed to Readily Phil. 2.14 that their obedience must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without murmurings and disputings As in obedience so in disobedience the two exorbitations and the manner disordered Murmuring was alwayes almost the fault of the Israelites for making of dialogues and asking of causes Why for this cause rather then for that and why now rather then at another time as Luther saith well of the sect of the Quaeristae they will goe with Why in infinitum Both these are to be removed and under these you may include the fault of them in Matth. 22.5 or more plaine Luke 14.18 they fell all at once to make excuses The Angels yeeld no reasons why they should not obey nor excuse nor murmure The last thing is in the degree the degrees be two 1. neglect 2. contempt Neglect Matth. 22.12 he that came in negligently without his wedding garment 2. in the same place vers 5. of those that set themselves to excuses and refused to come contempt This rule Austin giveth of them both Neglectus ubique culpabilis contempius ubique damnabilis Neglect is alway blameable but contempt is alway damnable The meanes Heb. 11. that being in a good way they gave over all possibility and yeelded themselves wholly to God 1. The speciall to this is the consideration of the good service that God hath had of his Saints before-time and how they had great offers in the world as Moses Ioseph Esay c. if they had listed to have followed and heard the oblocutor but they were resolute that nothing should draw them from God this is the first 2. Our Saviour Christ his example may be as a second as he was man Et subjectus est ●llis quibus●llis pauperi fabro foeminae Luke 2.51 he went to Nazareth and was subject to them Bernards question upon these words Who are they that the Sonne of God should be subject unto them faber foemina a Carpenter and a Woman as he was God or rather as he was Christ God and man Heb. 5.8 where it is said that though he were the Sonne of God yet learned he obedience and indeede by his obedience to the Crosse he recovered the world And if any will make exception and say that we are not able to match with him or with the Saints of God 3. Then we may take for the third example the state and course of all creatures Matth. 8.27 the 2. unruliest creatures the Wind and Sea obey the word of Christ What fellow is this cui venti mare obediunt that even the winds and the seas obey him Take all the creatures the heavens the elements c. there should be no manner of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorder in them were it not that onely man hath broken it and so hath put himselfe and all other creatures out of order and this their obedience they have beene ready to give over i. they have obeyed against their owne course at Gods will as the Sunne standing still at Ioshuahs commandement whereas it is his nature to move continually and the fire not burning the three children and Dan. 6. the Lions refraining from devouring of Daniel the earth moving being of her owne nature immovable so that they are not onely audientes verbo divino but also obedientes hearers of the word but obeyers which is the very true and perfect obedience to obey in giving over our owne nature That if any man be disobedient he is therefore disobedient because it cannot be conveniently performed 4. Another may be taken from the nature of our obedience for naturall reason saith where there is one duty there are at the least two extremes and of the obedience of sinne is multiplicior then the obedience of God It is truly said of the Heathen man negligentia plus laborat quam diligentia idlenesse is more toyle then imployment and so we may say of every vertue the adulterous man laboureth more then the chaste and the covetous man more then the well contented man 5. Now as this is true that there is such equity in the Commandement as if there were no reward yet without reward we should obey it yet which may be the 5. there is so great reward annexed unto it that though there were more difficulty and lesse equity yet it were justly to be performed in regard of the greatnesse of the

petition we are to consider two things First the Kingdome it selfe secondly the Comming of his Kingdome Touching the first point it may be objected how it is that Christ teacheth us to make this petition for Gods Kingdome is an everlasting Kingdome and his Dominion endureth throughout all ages Psal 145.13 How then is it said to come For the answer of this doubt the Kingdome of God must be distinguished First God hath an Vniversall Kingdome such a Kingdome as ever was and for ever shall be of which it is said The Lord is King be the people never so impotent he ruleth as King be the people never so unquiet Psal 99. Secondly there is a Kingdome of Glory that whereof our Saviour speaketh Matth. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you c. And the thiefe upon the Crosse said Lord remember me when thou commest into thy Kingdome Luke 13. and this is the Kingdome which in the first place Christ teacheth us to pray for we pray for this Kingdome that it may come we pray for our owne good for it is a Kingdome of power and therefore able to defend us and therefore our Saviour in the conclusion of his prayer addeth this For thine is the Kingdome Matth. 6. According to which the Prophet David saith Thy Saints give thankes to thee they shew the glory of thy Kingdome and talke of thy power Psal 145.11 The government of his Kingdome is committed to Christ of whom it was said by God I have set my King upon my holy Hill of Sion Psal 2. In which regard he doubteth not to affirme of himselfe Matth. 28 Data est mihi omnis potestas c. All power is given ●e in Heaven and in Earth And notwithstanding God reigneth as King yet that is verified which the Prophet complaineth of Isa 26.13 O Lord God other gods besides thee have ruled over us for Sathan taketh upon him to be King and hath played the Tyrant and hath prevailed so farre as that the greatest part of the world are subdued unto him in which regard our Saviour calleth him the Prince of the world Iohn 14.30 And by the Apostle he is termed the God of this world for that he blindeth mens eyes and maketh them subject to the Kingdome of darknesse 2 Cor. 4. Secondly there is a Kingdome of sinne against which the Apostle exhorteth Let not sinne reigne in your mortall bodies Rom 6 ●2 which he meaneth when he saith That sinne hath reigned unto ●●●ath Rom 5.21 Thirdly the Apostle sheweth that Death hath a Kingdome when he saith that by meanes of sinne death reigned from Adam to Moses Rom. 5.14 These are enemies to the Kingdome of God for while the Devill reighneth by meanes of sinne as he doth so long as he worketh in the children of disobedience Ephes 4. he taketh away the glory of Gods Kingdome and Death takes away the power of it And in regard of Sathans Kingdome he is said to be a King over all the children of pride Iob 41.34 For he makes the whole world rebell against God so that they are not ashamed to deny him to his face and that is true not onely of the common sort of the world but even of a great many of the Church of which number are those that sticke not to say We will not have Christ to rule over us Luke 19.14 Againe there are many stumbling blocks for the hinderance of Gods Kingdome Matth. 13.41 that the Kingdome of God cannot come and therefore we doe worthily pray as well that the Kingdome of Sathan and sinne may be overthrowne as for the removing of those offences God having exalted his Sonne into the highest Heaven saith unto him Sit thou at my right hand till I make thine enemies thy foot-stoole Psal 110. The last enemy that is to be destroyed is death 1 Cor. 15.16 Wherefore our desire is that there may be such a Kingdome as wherein the Law of God may be exactly kept and that it would please God in this Kingdome to tread downe Sathan under our feete Rom. 16. that not only death it selfe but he that hath the power of death being destroyed Heb. 2.14 God may be all in all 1 Cor. 15.28 When we behold the state of the world and see that good men are trodden under feete and the vessels of wrath and sinne are exalted and prosper then we may know that that is not the true Kingdome and therefore we pray that God will set up his Kingdome in our hearts and governe us by his Spirit And therefore this point doth not onely concerne our selves but also God for unlesse his Kingdome come his name cannot be sanctified of us As there are temporall Kingdomes so there is a spirituall Kingdome called the Kingdome of Grace whereof our Saviour speaketh The Kingdome of God is within you Luke 17.21 As before we prayed for the Kingdome of Glory so now for this Kingdome of Grace for without this we shall never bee partakers of that other Kingdome The glory of other Kingdomes is the reformation of things that were before amisse but the glory of the Kingdome of Grace is that as during the tyranny of Sathan Sinne raigned unto death so now under this Kingdome Grace may raigne through righteousnesse by Iesus Christ Rom. 5.21 That we may have interest in both these Kingdomes wee must hearken to that which Christ proclaimeth Matth. 4.27 Repent for the Kingdome of God draweth neare as it draweth neare to us so wee must draw neare to it else we shall never enter into it for except a man be borne againe he cannot enter into the Kingdome of God Iohn 3.2 And that we may beginne to draw neare to it there is an outward regiment to be used which is a token of the grace of God bearing rule in our hearts we must by the Kingdome of God within us cast out Devils Matth. 8. We must intreate God by the power of his Spirit to plant in our hearts that which is good and to roote out and remove out of them that which is bad Matth. 13.48 We must displace Sathan and sinne that they set not up their thrones in our hearts and in stead of it we must set up Gods Kingdome ruling in us by his Spirit for the Kingdome of God stands in righteousnesse and peace and joy in the holy Ghost Rom. 14.17 If we finde these vertues in us they are sure pledges of the Kingdome of Grace and we may assure our selves that after this life is ended we shall be received into the Kingdome of Glory And how soever he hath appointed Kings and Rulers over us for our outward safety and defence yet they have their Scepter from him and the end of their rule is to further Gods Kingdome as the Apostle speaketh That we may live under them in all godlinesse and honesty 1 Tim. 2. Touching the comming of his Kingdome it may be demanded why we pray that it may come to us seeing that