Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	youth_n	youthful_a	16	3	11.3739	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64834	Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins tryal and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...	Venning, Ralph, 1621?-1674.	1669 (1669)	Wing V226; ESTC R38391	212,020	400

peace though we walk in the imaginations of our heart to add drunkenness to thirst the Lord will not spare them but then the anger of the Lord and his jealousie shall smoak against them and when they shall say peace and safety then sudden destruction will come upon them as travel upon a woman with child and there will be no escaping 1 Thes 5.3 There are some other inferences yet to be spoken to and of them I shall say but a few things in brief Time spent in sin is worse then lost Sin being so sinful 2. I infer that time spent in sin is worse then lost Most of the pastime in the world is lost time but sinning time or time spent in sin is worse then lost it must be accounted for and who can give a good account of evil doing while men live in sin they do nothing but undo themselves Man was not sent into this world only to eat drink sleep and play much less to sin yea that he might not sin but as into a great Work-house to work for the glory of God Joh. 17.4 and so to work out his own Salvation and that with fear and trembling Phil. 2.12 but they that live in sin work out their damnation and many times without fear or trembling of which they will have great store when they come to receive their just doom and damnation Time is a most precious Commodity for on this moment depends Eternity and as men sow in this seed-time they will reap in that harvest Time is a Prophet for Eternity as men live here they are like to live for ever they that sow sin must reap death Galat. 6.8 Time is to be redeemed Eph. 5.16 and every day to be numbred greatly valued and improved that we may apply our hearts to wisdom Psal 90.12 and this is wisdom the fear of the Lord and this understanding to depart from evil Job 28.28 This is wisdom to know and do what is the acceptable will of God Mat. 7.24 Eph. 5 15-17 We may be said to be but not to live if we live not to God and all time that is not so spent is but mis-spent and worse then lost poor distracted persons that have lost their understanding They that mock at sin are worse then fools wear out their days to less loss and disadvantage then sinners do 3. Then they that make a mock at sin are worse then fools and mad-men fools make a mock at sin Prov. 14.9 tell them as Lot did his sons in Law the danger they are in the judgments that hang over their head and our is to them as Lot was to them as one that mocketh Gen. 19.14 they laugh at it as if God were not in earnest when he threatens sinners and as if they that preach against sin were but ridiculous persons It s a sport to fools to do mischief Prov. 10.23 and there are that sport themselves in their way to Hell as if 't were but a recreation Oh what fools are they that laugh at their own folly and destruction too 'T is a devilish nature in us to mock at the calamity of others but to laugh at our own seems to be worse then devilish There are many too many that mourn under affliction yet laugh over their sins that sigh weep when they feel any burden on their bodies but make merry at that which destroys their soul Can any thing be more mad then these that laugh mock and make sport at that which is a burden and weariness to God Isa 1.14 Amos 2.13 which is the wounding piercing and crucifying of Christ Jesus Zach. 12.10 Heb. 6.6 which is a grief to the Spirit of Consolation Eph. 4.30 which is a trouble to holy Angels Luke 15. which is a wrong to and the undoing of their own souls Prov. 8.36 and such is sin 4. It cannot be well with men in their sin Sin being so sinful infectious and pernicious it can never be well with a man how well soever he be while he is in his sins Was it well with Dives though he fared deliciously every day no it was better with Lazarus that lay at his gate full of sores for that 's wel● that ends well which it never doth with sinners if judgment be not executed speedily 't will surely for they are condemned already being sons of death and perdition No man hath cause to envy the prosperity of sinners 't is not good enough to be envied but 't is bad enough to be pitied they are but fatted and thereby fitted to destruction Prov. 1.32 the prosperity of fools shall destroy them their folly alone doth it but their prosperity doth double it and do it with a vengeance the prosperous sinner is in the worst case of all sinners they are set in slippery places and shall be cast down from their height to the depth of destruction Psal 73.18 5. Sin being so sinful It concerns us to be religious betimes it greatly concernes persons and hugely obligeth them to be religious betimes that they may prevent a great deal of sin which without being early religious and strictly so they cannot possibly do how precious and dear should that be to us which prevents the being of what is so pernicious and destructive how industriously careful should we be to keep our selves from that which will keep us from happiness and how ambitious to enjoy that which capacitates us for the enjoying of God for ever and gives us the first-fruits of it here We cannot be too soon nor too much religious but the sooner and more the better If ever you mean to be religious there is no time more proper then now the present now no day to to day Eccl. 12.1 remember now thy Creators as the word is viz. God in Christ for he ●reated all things by Christ Jesus Eph. 3.9 Col. 1.16 Remember now in the days of thy youth before the evil days come when thou shalt say I have no pleasure in them not only no pleasure in the evil days of sickness death and judgment that evil day which I put far from me but I have none in the remembrance of my youthful days Youth is the most proper season of all our days and now is the most proper season of all our youth to remember God in If you say we will do that when we are old 't is now spring-time with us and no month to May we will think of Religion in a Winters night Oh do not boast of to morrow as young as thou art thou art old enough to dye this night thy soul may be taken from thee and be in Hell to morrow Take the Wise-mans counsel Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the ways of thine heart and in the sight of thine eyes yes Sir with all our heart we will take this counsel we like it well this is pleasing Doctrine

may distasie it and to Plays to see the folly of them but who would be a burnt child to dread the fir●● 't is bad making such costly experiments as may cost us the loss of our souls 't is dangerous medling with that which is an appearance and may be an occasion of evil much more to parley and tamper with sin it self But then 7 saith sin I promise thee thou shalt get by it so much profit so much pleasure so much honour shalt thou have by it but sins gain is loss he that gets the world by a sin pays too dear for it for 't is the loss at least the hazard of his soul the pleasures of sin are grievous its honours disgraces and shame Did not our first Parents sind it so and do not we the Apostle appeals Rom. 6.21 the precious substance promised ends in a pernicious shadow and the spoils we get by sin do but spoil us Sin promiseth like a God but pays like a Devil sin tells us we shall not dye but live like Gods but we find nothing but death and such a life as they have in Hell Sins performances are contrary to its promises it promiseth gold and 〈◊〉 dross If any man have a mind to true mise●●es let him take sins falle promiset Well but then 8 saith sin others do it and why mayest not thou 'T is not what others do but what they ought to do that we are to follow we must not follow any man nor a multitude of men to do evil if others will venture their damnation what 's that to us 't will be no solamen miseris socios habuisse no comfort to have had companions in sin and to meet them again in Hell I but saith sin 9 't is but repent and God will forgive thee to this we have to say that he who promised forgiveness to them that repent hath not promised repentance to them that sin beside if sin were to cost no more but repentance one in his wits would be loth to buy repentance at so dear a rate Repentance though it may free from greater yet it puts men to more grief and pain then ever sin could afford them pleasure I but saith sin 10 thou hast scapt well enough hitherto no evil hath yet befallen thee to this say it may be 't is so much the worse and not to be punished may be the worst punishment Isa 1.5 Hos 4.14 17. but what will it cost if God do awaken me if not that what will it cost when God shall damn me But then saith sin 11 't is but thine infirmity thou canst not help it this is a thing tell sin that none but fools and children can pretend to beside to plead for infirmities is more then an infirmity and that which is but an infirmity to day may become a disease to morrow if not prevented when once the will is ingaged 't is past an infirmity and is become a sin If these or other like do not prevail then it speaks more openly Sin saith Sin either there 's no such thing there 's no difference between good and evil as all things come alike to all so all things are alike or saith Sin evil is good in Gods sight else he would judge it Mal. 2.17 his silence bids thee think that he is such an one as thy self Psal 50. but here tell sin that this defeats and confutes it self and proves nothing more clear then that sin is exceeding sinful if there be no sin or no difference between good and evil to what purpose are these different words used by sin to prove that there is no difference to say 't is only in imagination and not real is to deny that there is any such thing as sense and conscience which every man ownes and cannot deny without denying himself and God to be Between good and evil there is more difference then between light and darkness life and death ease and pain food and poyson and yet these are real and not the differences of our fancy only That all things come alike to all is not always true there are contrary Instances and to say That all things are alike is never true but is a manifest contradiction To say that evil is good in Gods sight and that he is such an one as a sinner is to deny God to be for if he be not good and just he is not God but this speaks men willfully ignorant for the flood that drowned the old World and the fire that fell from Heaven on Sodom the Judgments which God executes in the Earth continually of which before do all witness that God is displeased with and the avenger of sin as his giving us rain from Heaven and fruitful seasons are witnesses that he is good and doth good and that his Sun shines and his rain falls on the unjust as well as just is a greater argument of his goodness which calls for repentance and that also doth witness that sin is evil And indeed over and above If sin were not exceeding sinful what need it use all these tricks and subterfuges if it were not and its deeds were not evil why doth it avoid the light Why like a false Coyner doth it put the King of Heavens stamp on its base metal Why doth Jacob call himself Esau and counterfeit his Brother if sin were not abominable Why do the Gibeonites pretend to come from far if they had not a mind to be unknown if it were not false and a Robber why doth it creep in privily climb up another way and avoid the door Why doth it flatter and deceive Why doth it never keep promise but breaks all that it ever made 't is because it is sinful sin Having shewn what sin is wherein its sinfulness consuts and proved it by many witnesses even it self being one before I come to the fourth thing viz. the application and improvement of this Doctrine I shall in brief sum up the charge against sin That which sin is accuse●d for and proved to be guilty of is High treason against God and that it attempts no less then the dethroning and ungoding of God himself that it hath unman'd man made him a fool a beast a Devil and subjected him to the wrath of God and made him lyable to eternal damnation It hath made men deny God to be or affirm him to be like themselves It hath put the Lord of Life to death and shamefully crucified the Lord of G●ory It is always resisting the Holy Ghost it 's continually practising the defilement the dishonour the deceiving and the destruction of all men Ob what a prodigious monstrous devill●sh thing is sin 't is impossible to speak worse of it then or so bad of it as it is for 't is hyberbolically sinful there 's want in the words that are and need of more and worse words then there are any to speak its vileness to say 't is worse then death and devil the very Hell of Hell

if wicked men speak well yet 't is still from an evil heart of Hypocrisie and out of that abundance of the heart the mouth speaketh 4. Evil words corrupt men and their manners our great care should be not to be corrupt and the next to that not to corrupt others but evil words corrupt both they corrupt and defile our selves Mat. 15.17 18. What goeth into the mouth viz. meat defileth not the man but what cometh out of the mouth viz. evil words proceeds from the heart and they defile the man The tongue is but a little member yet it boasteth great matters 't is but as a spark of fire but it kindles a great deal of wood a world of iniquity the whole course of nature and defiles the whole body James 3.5 6. It defiles not only a mans own body and course but the body and community of them with whom we converse too a little leaven leavens the whole lump be not deceived evil communication corrupts good manners 1 Cor. 15.33 What 's the ill language or evil discourse the Apostle means That which he had mentioned vers 32. let us say and do like Epicures as they say and do let us eat and drink for to morrow we shall dye Such loose Epicurean and Atheistical discourses do debauch men and their manners Many an ingenuous and hopeful person hath been corrupted by such ill discourse they have no good conversation who use evil communication persons of evil words are seldom persons of good manners or if so for a while for nemo repentè fit pessimus none being suddenly wicked or worst at first yet they degenerate and grow immoral and ill-manner'd more and more Lying frequently makes men at last so unacquainted with truth that they scarce think any difference to be between them and they jest so long that they forget to be in earnest till awaked by the quarrels that these things beget in and among themselves 5. The tongue is either mans glory of shame worth much or nothing as 't is good or evil God made mans tongue his glory but sin makes it his shame Saith holy David to his tongue awake my glory Psal 57.8 and Psal 16.9 my glory rejoyceth which the Apostle according to the Septuagint renders my tongue was glad Acts 2.26 And when is our tongue our glory but when it speaks to the glory of God when its words are savory and gracious but if our tongue be a lying tongue a slandring tongue or any other way evil 't is then our shame Oh the vast difference that there is between a good and a bad tongue Prov. 10.20 The tongue of the just is as choice silver a precious commodity but the heart of the wicked and therefore his tongue is little worth 't is but dross he pays too dear by a farthing that pays but a farthing for that which is nothing worth and this is so little worth that he cannot tell how little worth nothing or if you will 't is worse then nought in being naught Again Prov. 12.18 there is that speaketh Daggers as we say like the piercing of a Sword dangerous and killing words but the tongue of the wise is not only a medicine or wholesom but in the abstract health There is as much difference between a good and bad tongue as between soundness and wounds health and sickness Yet once more Prov. 15.4 an wholesom tongue is a tree of life which is for healing but perversness therein is a breach in the spirit and a wounded spirit who can bear or who can bear up under a broken spirit But Sixthly and lastly consider this God will judge us for and by our words as well as by our works and actions There is a place may make us tremble and should ingage us to take heed of our words while we have a day to live 't is in Mat. 12 36. I say unto you that every idle word that men shall speak they shall give an account thereof in the day of Judgment and vers 37. for by thy words thou shalt be justified and by thy words thou shalt be condemned If we must give an account of idle what account shall we give of filthy and ill-working words of words that are corrupt and do corrupt others Solomon upon this account tells us Prov. 18.21 death and life are in the power of the tongue a man shall be judged and sentenced according to it There is such a connexion between heart tongue and deed that he who is judged by one is judged by all of them for they agree in one 'T is observable that though all the charge or most of it in Psal 50. is for words the sin of the tongue 1. In abusing Gods good Word 2. Using their own ill words they gave their mouth to evil c. yet that the heart was consenting and the deed executing there was a concurrence and co-working of all three after his words are spoken of saith God these things hast thou done and it follows thou thoughtest c. vers 21. but I will judge thee viz. for all this yet especially for thy words according to what is said Jude 15. Behold the Lord cometh to execute judgment upon all to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their mark it their hard speeches which they have spoken against him yea against him in his members 'T is said vers 16. their mouth speaks great swelling words viz. as Murmurers and Complainers use to do they will jeer the people of God and twit them with the name of Holy and Spiritual and utter hard speeches against them but when Christ comes to Judgment he will call to account for all the hard speeches and all the great swelling words which by way of complaint they have spoken against his members or by way of flattery and admiration for lucres sake they have spoken in commendation and praise of wicked and cruel men Oh take heed of tongue-sins when Dives was in Hell the part that it seems was most tormented was his tongue for he begs water to cool his tongue which gives some occasion to think that even in relation to Lazarus he had sinned much with his tongue and used hard speeches against poor Lazarus for 't was by him he would have the water brought In quo peccamus in hoc plectimur as and in what we sin we smart and are pained and plagued as Dives with and in his tongue If the tongue be set on fire of Hell while on earth Ah how will it be set on fire when in Hell The sins of the mouth cry for vengeance with an open mouth and make others cry for it too Psal 59.11 12 13. the holy man not yet King but Prophet prays scatter them bring them down O Lord why David why so severe what have they done Oh 't is for the sin of their mouth and the words of their lips for their cursing and