Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	see_v	sin_n	soul_n	9,644	5	5.1376	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07294	An other sermon preached before the king at Greenewich on Tuesday before Easter, being the 26. of March. 1605. By Anthonie Maxey, Bachelar in Diuinity, and chaplaine to his Maiesty. The points herein handled are these. 1. That there is an hardening. 2. That God hardeneth not. 3. How men become hardened. 4. The meanes to auoid it	Maxey, Anthony, d. 1618.	1605 (1605)	STC 17688; ESTC S105417	20,412	37

and dam it vp that we shall neuer get out againe Consuetudinem vincere dura pugna saith Augustine Aug●in psa 36 It is a difficult fight to ouercome custome for in all humane things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custome is the most intollerable tyrant Horatius the Romane being to fight with three enemies at once did single them out and then slue them one by one so the force of sinne is to be cut off in euery seuerall action least by gathering strength it ouerthrow vs. He that trusteth his own heart is not wise Pro. 28.26 In this case it is good for a man to suspect his owne heart to call his owne waies to remembrance to take sometimes a suruey and a viewe of the manner of his life and daily actions and if he finde in himselfe that God hath suffered him so sarre to be tempted that he is fallen into any soule offence which he knoweth is directly both against God and his owne conscience then presently to bestirre himselfe neuer to suffer his eyes to sleepe nor his eyelids to slumber til he haue poured out his hart vnto God made bitter lamentation craued pardon with repentance and vowed by Gods assistance neuer to offend in any such sort againe Otherwise if lightly he passe it ouer and so go on as Mithridates accustomed his bodie so much to the receipt of poyson that at length no poyson would worke on him so he that hath once taken in with the custome of sinne shall at length come that to passe that the greatest sin that is he shall neuer feele it Aug. inser ● 〈◊〉 adv Dom. Owne peccatum vilescit consuetudine fit homini quasi nullum the greatest sinne by custome comes to be accounted nothing When the bodie is sore hurt and wounded there is no driuing off of time but presently it must be looked to so when the soule is wounded we must not deferre to turne vnto the Lord but flie vnto him with importunate prayer with a broken and mourning heart for feare the wound doe fester inwardly and so there be no recouery I make it plaine by example thus If a man take in the Spring three or foure plantes and set them all togither at one time if hee come by and by or within a while after hee may easily pull vp one of them if he stay a fortnight or a moneth he may pull vp an other but it wil be somwhat harder if he stay a yeare or two till it settle and take roote then he may pull and straine his very heart stringes but his labour is lost he shall neuer be able to pull it vp One sinne one offence if we labour to pull it vpp in time it may be forgiuen it may be taken away if wee lett it go on to two or three with vnfeigned repentance with bleedinge teares with vncessant outcryes vnto a gratious God they may be rased out and wiped away but with greater difficulty at length if a man giue ouer himselfe vnto sinne so that it take deepe roote in the heart and be setled in the soule hee shall neuer be able to pull it vp nor to arise from the death of sinne To draw then to an end forasmuch then as God desireth not the death of any sinner but most louingly offereth his grace and means of saluation vnto all seeing sinne doth proceed from our owne vile concupiscence and we neuer striuing to stay the course of it in our thoughts do so secretly fall away seeing by degrees against their owne knowledge men doe wound their soules with many actual sinnes therevpon God doth with-hold his grace and so forsake them and this forsaking is such a forlorne estate that as Iob saith 12.14 God shutteth a man vp and he can neuer be loosed O how feruent ought wee to bee in prayer thereby to kindle in vs the heat of Gods spitit how deuout in sweet and heauenly meditations to stirre vp in vs the good graces of God how diligēt to shew the fruites of our faith euer stirring in the works labours of our calling giuing no aduantage to our aduersary how careful whē we heare the word of God to do it with an humble spirit with great reuerence thereby to keepe a tender heart a mind and cogitation that may easily be touched with remorse how desirous and secretly ioyfull at this holy time to prepare our selues to the receiuing of the blessed Sacraments to haue our hearts stripped of worldly vanities to call home our affections to appease our thoughts so peaceably to bath our soules a fresh in the pretious bloud of our euerlasting redeemer That so feeling our selues as it were newly created againe soule and bodie heart hand and tongue may neuer cease to sound prayses vnto him who doth neuer cease to renewe his mereies vnto vs. The holy and kingly prophet Dauid he is a worthy example for this royall presence set him before your eyes and obserue the whole course of his life How sweete and milde was his spirit in forbearing to take reuenge for him selfe how couragious and inuincible his faith whē it stood in the quarrel of Gods honour how dearely affected to his people when he saide to the destroying Angell not these sheepe but it is I that haue offended what melting kinde affection did he show towards Ionathan and those whome he loued what a mournefull and repentant heart whē he knew that he had offended how full of diuine meditatiōs to better his thoughts how frequent in praier flowing from him as a continual stream how ioyful in Gods seruice dancing before the Arke how reuerend in Gods house kneeling and bowing in the temple before all the people what a thankfull heart in offering to build a glorious temple to the Lord what an humble minde saying what am I and what was my fathers house that thou hast brought vs hitherto what a chary tender care of Gods glory whersoeuer he became how abundant in prayses and thanksgiuing calling euery member of himselfe and all the creatures both of heauen and earth to make one quier in setting forth singing and sounding the euerlasting prayses of his God but why did Dauid thus to what end was al this that he might be sure still to hould fast by God to be entirely knitt vnto him by all meanes possible to retaine his loue for feare least God hauing raysed him to the height of renowne deliuered him miracolously out of many eminent and bloudy daungers and so set a crowne of blessings vpon his heade if Deuid should haue showen any vnthankfullnes any contempt or the least neglect of his loue a mighty and ielous God he also vpon iust cause might haue withdrawne his loue and laide all his honour in the dust againe Now therefore with all humblenesse and duety I entreate you by the tender mercyes of Christ Iesus and in the name of the liuing God I challenge euery Christian which hopes for any ioy in the life to come take heede of actuall and presumptuous sinnes in no case let them haue dominion cuer you doe not wound your soules as Pharao did with willfull offences against your owne knowledge try and examine all your thoughts how and wherein they stand affected and aboue all greiue not the blessed motions of that comfortable spirit which keepes the very Life and Beeing of the soule To conclude let all slaunderous mouthes be stopped and all the factious scismatiques in the land ashamed in beholding your Christian and princely example continew still to be louingly and kindly affected one towards another celebrate this holy time in a true religious manner Sanctifie the ioyfull beginninge of this new yeares raigne with new deuotion vnto God lay all your Honours downe at the foote of the altar Receiue the holy Sacraments ioyntly together and so be faithfully knitt in loue and in one head Christ Iesus go cheerefully on delight still in doing good and the Lord God of our fathers encrease in you good desires giue you zeale to performe them confirme vnto you and to your seede all his good promises and vnto euery one of vs heere grant pardon for offences past giue vs comfort and strength in temptations to come euen for his blessed Sonne Christ Iesus sake who with the Father and the holy Ghost be blessed and praysed for euer Amen

Eccus 17.14 Hebr. 10.26 Hebr. 12.17 O' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Hardeneth his heart can neuer be cured Habituati in malo sunt impaeniturt there thoughts can neuer be altered there stony hearts can not become flesh they haue denyed the power of saluation they haue dispited the spirit of grace and though they seeke the blessings with teares they can finde no place to repentance This is a lamentable estate this is a fearefull iudgment for man to be left vnto him selfe giuen vp to sathan and to be forsaken of God for euer from this estate the Lord for his endlesse mercy deliuer vs. Thus haue I showed how and after what sort men become Hardened not of my self but as Saint Augustine saith Ligatus teneor non ferro alteno sed meaferrea voluntate velle meum tenebat inimicus et inde mihi funes fecerat et consuetudini dum non resistitur facta est necessitas A man becomes Hardened he is fettered not by any other chaine but by the cordes of his owne sinne the deuill by deceipt gets power ouer the will and so doth snare vs and bicause in the beginning wee did not resist custome at length it groweth to necessity This is the very same in effect set downe by Saint Paule in the 4 to the Ephesiaus 18. where this manner of Hardening is also expressed first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde is darkened they cannot rightly discerne what to doe then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they become ignorant thirdly comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the soule for want of heauenly dew beginnes to whither and harde fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past feeling and lastly giuen ouer to committ all sinne with greedines To eschue this gulfe and to auoyd the danger of this Hardening either we must cut of and stay the course of sin in the act or else we must resist it in the beginning and slay it in our thoughtes It is an excellent saying of Saint Ierom Ibi maxime oportet obseruare pecc●tum vbi nasci sol●t both in sinne and also in curing the diseases of the body it is the cheifest point to obserue and finde out where the malady first tooke beginning it is plain sin first buddeth in the thought and therevppon Saint Ierome calles it primo genita Diaboli the dmills darlinge or first begotten Sathan dare not attempt any vnto murther treason or any such greueous sinne vnlesse he send an euill thought before to try whether he shall be welcome The Philistins will not venter till Dalilah hath wrought the feate as she with Sampson neuer left fawning and creeping into his bosome till by consēting vnto her he lost both his strength and his eyes and became a mil-horse for the Philistins so euill thoughts they allure and toule on so long till the light of the vnderstanding being blynded Sathan that foule Philistine sets them such a grist to grind as they must pay the losse of eternall life for the toule The Philosopher said truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo custom ariseth of very small beginnings though it seeme a smal matter to lend the diuel an euil thought yet thewiseman saith in the 13. of Wisd Bernard Euill thoughts separate from God cogitationes malae dum ludunt illu●unt euil thoughts while they dally they do deceiue As the streame in the Riuer Iordan doth carry the fish swimming and playing Iosephus till on a sodaine they fall in mare mortuum into the dead sea where by reason of brimstone they presently die so many suffer themselues to be caried away so long with vicious thoughts and wicked imaginations that on a sodaine the powers of the minde be grieuously infected The eye is fenestra mentis Iere. 9.21 and many times ere euer we be aware death stealeth in at the window The eare Iob. 12.11 Iob calleth it in his 12. Chapter the taster of the soule As the mouth tasteth meat for the belly so the eare tasteth words for the soule He that hath a wicked eye and an vnchast eare as Saint Peter saith of Simon Magus his soule will soone be brought to the gall of bitternesse Therefore wise men may hereby iudge how carefully how prouidently the education of youth especially of the nobler sort ought to be respected How flattering parasites prophane iesters ought to be warily shunned Alas the minde and disposition of youth at the first it is like a sweete and bright ●●●er dish you may put in it what you please but if through vile Atheists and dissolute company the affection be once led away and the disposition infected wo worth that company for the infection of sinne taken in tender yeares Iob saith The soule dieth in youth Iob. 36.14 as cloth stained in the wooll doth neuer lose the colour so the stayne of sinne taken in tender yeares will hardly or neuer be taken out nay that which afterwardes discretion and yeares doth know and iudge in it selfe most hateful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by euill custome Chrisost he is enforced to put the same in practise whether he will or no. In the 9. of Mark 21. ve the foule spirit which kept possession frō a child could not be cast out by any other but onely by our Sauiour Iob made a couenant with his heart and Dauid prayed the Lord to turne away his eyes from beholding vanitie euerie good man ought to labour and striue with himselfe to quench his desires to checke his thoughts to beat downe and keepe vnder his affections that though he doe sinne sometime of infirmity yet it may neuer generally infect the minde it may neuer be setled in the thought There is no sacrifice more acceptable vnto God then the nipping of a Serpents head therefore as Dauid speaketh of the children of Babilon adpetras illidere to dash their braines against the wall while they are young so the best way to preuent Hardening is to nip sin in the head at the first to kill the strength of it in our thoughtes Now if God doe not so strengthen vs to ouercome sinne in the thought the next way to shun this Hardening is to stay the course of it in the act Psal 68.22 For God will wound the hearie scalpe of such as go on still in their wickednes Paruus error in principio maximus est in fine A small scape in the beginning many times proues a mischiefe in the end Consuctudo peccandi tollit sensum peccati The custome of sinne takes away all feeling of sinne as he that is stung with a viper is so deadly benummed that he feeles the sting of nothing else so he that hath taken a custome of offending neuer feels the infection of any sinne though it ranckle neuer so grieuously In the 69. Psalm 16. vers Dauid prayeth O let not the pit shut her mouth vpon me To sinne is to fal into a pit but to take a custom in sinne is to couer the pit