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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	womb_n	word_n	work_n	22	3	4.9547	4	false

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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

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

all that love not the Lord Jesus for Anathema is a Greek word and signifieth cursing or banning Maran-atha is a Syriack or Caldee word importing that the Lord cometh for Maran signifies Lord or our Lord and Atha cometh the words then may be thus glossed all impenitent haters of the Lord Jesus all in whom there shall be found a finall want of the love of the Lord Jesus shall be accursed by him when he cometh to judgment Now Christ will then interprete all those to hate him who in their love of him admit of any corrivalty who love any thing any creature any lust either above him or but in an equality and coordination with him It is the generall opinion of Expositors that the Apostle alludes unto the Prophesie of Enoch mentioned by 〈◊〉 vers 14. 15. And Enoch also the seaventh from Adam prophesied of these saying behold the Lord cometh with tenne thousands of his Saints to execute judgment upon all and to convinee all that are ungodly among 〈◊〉 of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him And if this conjecture be true then from the collation of these two places 1 Cor. 16. 22. Jud. 14. 15. we may gather this observation That they love not the Lord Jesus Christ who are ungodly irreligious and prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without worship who neglect and omit Gods both naturall and instituted worship and such shall be Anathema when the Lord cometh he will convince them and execute judgment upon them of these ungodly persons there are two Characters in the text 1. Ungodly 〈◊〉 that is sinfull actions against the first Table which 〈◊〉 have ungodly committed and ungodly deeds are committed after an ungodly manner when they proceed from soules in which there is no renewed principle no gracious habit no seed of God no divine nature to oppose and resist them or to incline unto repentance for them A second part of their character is the hard speeches which they have spoken against Christ and those whose tongues runne riot against his Ordinances Ministers Members he accounts to utter hard speeches against himselfe though their thoughts and expressions of his person nature and offices be all orthodox Fourthly this point may provoke unto a feare of God and of Christ not a distrustfull but an awfull feare that is opposed unto carnall presumption and security and not unto the assurance of faith How do men dread those judges whose severest doome reacheth only unto that which they themselves cannot avoid death of the body and shall not we feare that Judge whose bare sentence is so operative and efficacious as that it is able to destroy body and soule in Hell If ye call on the Father saith Peter who without respect of persons judgeth according to every mans worke passe the time of your sojourning here in feare 1 Pet. 1. 17. If ye call on the Father that is if ye make profession that God is your Father nay if by the spirit of Adoption ye be assured that he is your Father yet feare him for he that is your Father now will be your Judge hereafter and he will be an impartiall judge he will judge without respect of persons there will be no deceiving of this Judge by bare words naked professions and pretensions he will judge according to every mans worke and besides we have but a short time unto this generall Assises it is but a time of sojourning and for all these reasons let us feare God This feare unto which the day of judgment should be a forcible incentive is of so large a compasse as that virtually it takes in all duties whatsoever For first in the Old Testament the Preacher explicates it by universall obedience as its effect Eccles. 12. 13 14. Feare God and keepe his Commandements for this is the whole duty of man for God shall bring every worke into judgment with every secret thing whether it be good or whether it be evill Here the last judgment is used as an argument for the keeping of Gods Commandements a well as for his feare and for this it is very home and pressing for what can we expect but that God should then be deafe and inexorable unto our prayers and cries for mercy if we now stop our eares and hearts unto his cals and exhortations of us unto obedience the equitablenesse of such a course God himselfe demonstrates Prov. 1. 24 25 26 27 28. Because I have called and ye refused I have stretched out my hand and no man regarded But ye have set at nought all my counsell and would none of my reproofe I also will laugh at your calamity I will mock when your feare cometh when your feare cometh as desolation and your distruction cometh as a whirlewind when distresse and anguish cometh upon you 〈◊〉 shall they call upon me but I will not answer they shall seeke me early but they shall not find me Secondly in the New Testament it hath subjoined unto it an effect of as vast an extent the glorisying of God for unto that all other actions of religion together with those of justice and Charity are related as meanes Rev. 14. 7. The Angell that preached the everlasting Gospell c. said with a loud voice feare God and give glory to him for the houre of his judgment is come And unto the glorisying of God the coming of the houre of his Judgment is a very apt and stirring motive for we then looke for glorisication by God and unto such an expectation what can be more sutable then a cordiall endeavour to promote the glorisying of God what reason have wee to hope then for the fruition of his glory if we be now regardlesse of the advancement of his glory If wee do not here live unto God Gal. 2. 〈◊〉 it will be but presumption to thinke that hereafter we shall live with God I shall conclude this use with Mal. 4. 2. which together with the first verse may be applied unto the day of iudgment the particle But denoteth the opposition betwixt the terror of that day unto the wicked and the comfort and happinesse of it unto those that feare God But unto you that feare my name shall the Sunne of righteousnesse arise with healing in his wings and yee shall goe forth and grow up as Calves of the Stall Unto you that feare my name that feare not only my justice and judgments but my name every thing by which I reveale my selfe my pardoning mercy Psal. 130. v. 4 my goodnesse Hos. 3. 5 those that tremble at my word Isa. 66 2 unto all such shall the Sonne of righteousnesse arise here they may have a darke and a gloomy time but then Christ as a Sunne shall arise upon them and scatter the darknesse as of sinne error and ignorance so also of misery and discomfort he shall arise as a Son of righteousnesse their righteousnesse

battels to take up armes in it's defence to imploy all the parts of our body and consequently all the powers of our soule by which these parts are acted in it's service 〈◊〉 yeeld yee your members as instruments or as it is in the greek armes or weapons of unrighteousnesse actuall unrighteousnesse unrighteous actions unto sinne that is unto originall sinne Secondly the raigne or unmortification of originall sinne is here described by it's opposite subjection and obedience unto the kingdome of God and the righteousnesse thereof but yeeld your selves unto God c and your members and conseqnently the faculties of your roules as instruments of righteousnesse unto God Unto the mortification that is opposition of the raigne of originall sin we have here two arguments First the shortnesse of the combate it will be only whilest you have these mortall bodies Secondly the assurance and certainty of victory First sinne shall not have 〈◊〉 over you vers 14 so you will doe your devoyre and make head and resistance against it and this promise of victory he confirmes from the state of regeneration for yee are not under the law but under grace ibid yee are not under the law as 't is the strength of sinne 1 Cor. 15. 56 as it irritates stir 's up and provokes unto sinne Rom. 7. 8 but ye are under grace the grace of sanctification it will enable and assist you to resist and overcome sinne and that originall as well as actuall unto this place let me adde another of the same author in his Epistle unto the Hebrewes 〈◊〉 12. 1 2 let us lay aside the 〈◊〉 which doth so easily beset us originall sinne cannot here in this life be laid aside as touching the existence of it but let us lay aside the dominion of it let us shake of the rule of this sinne which of it selfe doth so easily beset us beleaguer all our faculties it tempts us without a tempter it's motions will arise without any outward provocation Erasmus renders the clause abjecto tenaciter inhaerente nobis peccato sinne that cleaves so fast unto us so fast that it cannot be loosed from us à conceptione ad funus though we be working on it and weeding out of it from the beginning to the end of our life so Bishop Lake on Psal. 51. v. 5 notes upon the words and according to this translation 〈◊〉 tel's us of some who thinke that the Apostle alludes unto Ezekiel 24. 26 where some wicked men are compared to a pot whose scumme is therein and whose scumme is not 〈◊〉 out of it the scumme of concupiscence will never wholly be gone out of our natures here but however we should alwayes be rubbing and scouring it away so much as we can let us endeavour our utmost to lay aside the sinne which doth so easily beset us that so we may with patience run the race that is set before us for if it be not in some measure lay'd aside abated and weaken'd it will burden hinder and entangle us in our spirituall race hence in the Italian translation the former words are thus read the sinne which doth so easily hinder us the similitude saith 〈◊〉 seemes to be taken from such long and large garments as were wont to be laid of in such races to be so much the more active the laying aside that is the mortification of this sinne is a very difficult taske and therefore in it we should look off from our selves upon our head and Saviour Christ Jesus and this will incourage us for he is the authour and finisher of our faith and faith will purify our hearts from originall and actuall sinne he hath broken this head of the serpent for us by his death and passion in which he gave for it ample satisfaction 〈◊〉 the justice of God and he hath also broken this head of the serpent in us by the remission and mortification of it and this worke that he hath begun he will perfect and accomplish in our glorification in which he will present us to himselfe glorious not having the least spot of lust any the least pronenesse unto sin This mortification of concupiscence is of such necessity and importance as that our Apostle Gal. 5. 24. makes it the character of our christianity our relation unto Christ they that are Christs the true and genuine members of Christ have crucified the flesh that is our originall and native lust with the affections and lusts the affections that is the sudden passions and lusts that is setled desires which it worketh those that doe not endeavour to mortify to crucify the flesh the corruption of their natures are not true and reall but only nominall christians The mortification of the flesh is here compared unto a crucifixion not only because in part it resembleth it but also because 't is from the virtue and merit of Christ's Crosse and by meditation thereon for a 〈◊〉 thus reasoneth with himselfe my inbred lust had a hand in the crucifying of my Saviour shall I then suffer it to live and reigne in mee For it he hung upon a crosse and shall it then have a 〈◊〉 in my heart shall I spare and indulge that which put him to so painfull and shamefull a death No I will as it were naile it unto a crosse too disable it for motion so that it shall not have such liberty to revell it up and down in my heart and life as formerly The Apostle not only recommendeth the subduing of the flesh unto others but also exemplifieth it by his own practise 1 Cor. 9. 27. I keep under my body and bring it into subjection where by body protestant writers generally understand that body whose deeds by the spirit are to be mortified Rom. 8 13 that which is called Rom 6. 6 the body of sinne Rom. 7. 24 the body of death and even Estius a 〈◊〉 expositor though he interpret it of the body yet 't is with regard unto the flesh in it the carnall concupiscence of which Paul speaks Gal. 5. 17 the flesh lusteth against the spirit the greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Criticks observe is to strike about the face or under the eyes to give black or blew wounds in the places there abouts as Champions did unto their antagonists with their fists or clubs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bring under as masters did their slaves when they were unruly wanton or insolent or as wrestlers did their fellow combatants when they overcame them But you may now perhaps expect some directions for the mortification of concupiscence I shall in this last point at three First lust is mortified by sorrow for it and hatred of it it dyes when it dyes in the affections it is crucified when 't is bewailed and loathed Secondly lust is mortified by the growth and 〈◊〉 of grace for intenso altero contrariorum 〈◊〉 reliquum when one