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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	light_n	sin_n	sin_v	2,662	5	9.9466	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07666	A mappe of mans mortalitie Clearely manifesting the originall of death, with the nature, fruits, and effects thereof, both to the vnregenerate, and elect children of God. Diuided into three bookes; and published for the furtherance of the wise in practise, the humbling of the strong in conceit, and for the comfort and confirmation of weake Christians, against the combat of death, that they may wisely and seasonably be prepared against the same. Whereunto are annexed two consolatory sermons, for afflicted Christians, in their greatest conflicts. By Iohn Moore, minister of the word of God, at Shearsbie in Leicester-shire.	Moore, John, d. 1619.	1617 (1617)	STC 18057; ESTC S112851	257,806	358

would haue lurked in secret And as the beames in the Sunne are not euill though they descry and lay open things deformed or filthy which the wicked desire and as the knowledge of Physicke is not to be condemned which acquainteth vs with poyson and venemous things that are in themselues dangerous and abused by some to their owne destruction So the law is not euill in it selfe though it be abused as an occasion of euill to corrupt and wicked men Without the law sinne is dead not as though there was no sinne in the world before the publishing of the law for euen the Gentiles themselues which had not the law written shewed the effect of the law in their hearts the conscience also bearing witnesse and their thoughts accusing one another or excusing and therefore being conuinced in their soules of sinne without the Law written are a law vnto themselues and sinning without law shall perish without the law written by the law of nature that was grafted in their hearts This is confirmed by many Morall vertues which they naturally followed and by many vices which they naturally hated This knowledge of the light of Nature though vnperfect yet is sufficient to confound them albeit sinne indeede was then hidden in respect which is the meaning of the Apostle and their best knowledge of the Law ouer-shadowed and well-nigh blotted out that sinne could not appeare in his nature But when the Law was renewed sinne that seemed to be dead reuiued and shewed it selfe All the spots did then appeare which before were darkened by the ignorance of Gods Law which Man gained by his fall The Law then conuinced vs of sinne and reuealed our nakednesse which our figge leaues had hidden it opened the inward man with all his concupiscence it shewed vs our shame and confusion our vglesome shape most monstrous to beholde how wee were transformed from the image of God to the similitude of the Diuell It put vs in remembrance of our diuine nature which we had lost it shewed vs hell and the wrath of God nothing but condemnation appeared by it It let vs vnderstand how farre we were led from God how all things within vs and without vs were corrupted and out of course It painted our God in his nature according to his most pure holinesse and iustice how he requireth all our hearts all our soules all our mindes all our strength that is to say the whole man and euery part of him in his seruice The least sinne could not so shroude it selfe but the law discouer it not condemning onely all our outward acts but giuing sentence against all our wicked thoughts yea all our idle motions without consent And therefore since all flesh created of God is corrupted so that all the imaginations of mans heart are onely euill continually since all men by the law are conuinced of sinne all included vnder sinne and subiect vnto the same guilt of condemnation since by the Law commeth the knowledge of sinne which leaueth euery man without excuse since it was added because of transgression and that our sins might more appeare and abound therefore it is called to the vnregenerate man an importable yoke the occasion of sinne the law of sinne and of wrath the administration of condemnation the oldnesse of the letter which cannot giue life but pronounce all our workes accursed The law is a hammer not only to bruise the conscience but to breake it into powder which if it be not done we shall neuer haue the spirit of adoption to seize vpon vs The law commandeth but giueth no power to obey It is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power to performe what the law requireth And now behold the strength and sting of Death How did Death enter by sinne How did sin appeare and what is the strength of the same euen the law of God which giueth sentence of condemation against all flesh and leaueth not one iustified in Gods sight And yet notwithstanding all this the law of God is holy iust and good opening vnto vs his very will which is goodnesse it selfe setting a blessing before our eyes as well as a curse It was not contrary to our nature before it was corrupted but agreeable to the image of man in which hee was first created it sheweth the very perfect patterne of true obedience what is agreeable to God and his nature how much he hateth sinne and delighteth in goodnesse it offereth both life and death life to the obayers death to the breakers Therefore let vs all glorifie God in this behalfe let euery mans mouth be stopt from accusing God or his law let vs confesse against our selues our manifold sinnes and say vnto him Shame and confusion appertaineth vnto vs Death and condemnation are our due Thy heauy anger wrath and hell be our deserts and thou O blessed God art iust righteous good and gracious in all thy doings for euer Let vs thus I say giue sentence against our selues that God may be iustified and praised euen before the most wickedest men when he is iudged Well then let vs beare in minde that God is not rigorous in punishing sinfull man with euerlasting Death by reason of his innumerable sinnes conuinced by his Law and that Gods infinite iustice thus broken and disobeyed could not otherwise be answered of man but by the infinite sustaining of eternall Death And now I pray you marke the whole power of Sathan and kingdome of the Diuell first hee fighteth and warreth with temptations which are as darts to wound our soules to Death which if we resist not being so tempted but yeeld to sinne then comes the Law against vs with his force and by vertue of the Law Death entreth and triumpheth for the sting of Death is sinne and the strength of sinne is the Law for it sheweth vs hell which is the pallace of Death and leaueth vs in perdition See I say what Prince Death hath and what strong souldiers to keepe his kingdome to wit the Diuell himselfe sinne law wrath of God and all to vphold it Wherefore it is no maruell if the remembrance of Death be bitter vnto many and that they abhorre and hate it I say it is no wonder if all their ioynts doe quake and tremble yea and shake a sunder since the horrour thereof made the sonne of God to pray against it to sweate drops of blood for the agony of it and to cry out to his father as a man forlorne why hast thou forsaken me Neither was this so strange a wonder to see the sonne of God so amased at Death for it set both Diuell law sinne hell graue and wrath of God against him All these were armed to ouerthrow him and any or the least of these without this our Captaine Christ will quite destroy vs. CHAP. IX Of

leaue our worldly beeing therefore to know our selues well we had neede to make some tryall and who can doe this that neuer came to proofe Vertue desires danger and obserues to what it tends what the scope thereof is and not what shee must endure for to attaine to the same for euen her very endurance is a great part of her glory A Pilot may be well knowne in time of a tempest a Souldier in the heate of battell It is alwayes best fighting with a knowne enemie and what shall an vnskilfull warriour doe that knowes not the nature subtilly weapons and policie of his aduersary A good House-holder maketh prouision for himselfe section 5 and family and buyeth before hand all necessary prouision according to his power much more ought a Christian to prepare before for that life that endureth to all eternitie Some doe as the wife that would giue none of her pottage to any till her pot was ouer-throwne and then calleth in the poore With this penaltie saith Augustine is a sinner punished that when hee dyeth hee forgetteh himselfe who in his life time thought not vpon God If a theefe be brought from the prison eyther to the Barre to be arraigned before the Iudge or to the place of execution hee will bewayle his misdemeanour past and promise reformation of life if so be hee might be deliuered In this case we are as fellons for wee are euery day going to the barre of Gods Iudgement-seate there is no stay or standing in the way Euen as the ship in the sea continues in her course day and night whether the Mariners be sleeping or waking therefore let vs prepare our selues betimes that in death we may make a happy end section 6 Many thousand soules as rockt asleepe in the cradle of securitie in this seducing world doe sodainly finde themselues within the gates of hell yet liuing on earth before they be aware For they are led through the vale of this present life as it were blindefolded with the vizard of sensuall lusts like beasts to the slaughter-house and neuer espie their dangerous estate before it be too late And most men are ready to take their farewell of the world before they thinke of their condition in the world and then they would beginne to direct their course aright when the time requireth them to make an end But one saith otherwise of himselfe drawing towards the period of his life When I was a young man my care was how to liue well since age came on my care hath beene how to dye well In this life said Augustine nothing is so sweet vnto me as to prepare for my peaceable passage from this pilgrimage of sinne to life and happinesse Alas wee encumber our selues with many things as Martha did not regarding as wee should that onely needfull thing to serue our God in life and death The tempest before expected doth lesse amaze vs when the storme shall arise Hee that leaues the world before the world leaues him and thinkes of his death as the sicke man harkneth to the clock shall say with Simeon Now let thy seruant depart in peace That which foolish men would gladly doe in the end section 7 should wise men doe in the beginning It is best with Noah to build an Arke while the season is faire and calme with prouident Ioseph to lay vp store of prouision in the dayes of plenty before the time of dearth and penury come to pinch vs while the weather is faire to thinke of a strome and when opportunitie is offered to follow our thriuing husbandry still sowing the seede of godly actions in the field of a repentant heart that so in the Autumne and end of our age we may reape the fruit of euerlasting comfort for our happy haruest and prouision to come It falleth out to vaine men many times in their death as to Pages and Seruitors in the Court who being allowed a candle to light themselues to bed doe spend it in playing and vngodly sports are afterwards constrained to goe to bed darklings So wicked men do waste the light of life by sinne and vanitie and at last are void of comfort and knowledge at the houre of death Therefore as our whole life is a passage to death so should wee make it a preparing for death that how soone soeuer the body returneth to the earth the soule may be as sure to goe to heauen Let vs doe that before death which may doe vs good after death and then sooner or later death shall not hurt vs which is only euill to the euill and good to the good If God offer grace to day thou knowest not whether he will offer the same to morrow and therefore now vse it if thou wilt be sure to vse it at all The light will shine when we shall not see the closing in of the day the euening will come when we shall not see againe the breaking forth of the morning light It behooueth euery one not so much with Ezekiah to set section 8 his houshold in order for that hee must dye as to set his soule in order his conuersation in order for that after death there is somewhat more behinde and that is called a time of iudgement Elisha could say to his seruant Is this a time to take rewards and amidst the pangs of death is that a time to thinke of amendment of life Saint Peter saith Be sober and watch for your aduersary the Diuell goeth about like a roaring Lion c. As if hee should say Watch for you haue a watchfull aduersary if yee respect his old experience hee was in Paradise if his nature a Lion if his cruelty a roaring Lion if his diligence hee seeketh if his intent that is to deuoure we had need then to watch hauing so watchfull an enemie Watch saith Christ because yee know not the houre when the Sonne of man will come As if he had said Because yee know not the houre watch euery houre because yee know not the month watch euery month because yee know not the yeare watch euery yeare Why doe wee not then keepe a continuall watch ouer our soules since we know not at what houre Death will assaile vs section 9 Carnall men are so inchanted with the harlot-like allurements of sinne and so carryed away by the violent streame of sensuall securitie as that they quite and cleane forget all remembrance of their end and become worse then Idols which haue eyes and see not yea a reasonable soule and vnderstand not But this is Sathans slight whose businesse was and is at and since the fall of the first man with this bloudy sword to slay mens soules T●sh you shall not dye at all As if hee would haue vs to thinke the remembrance of death but a melancholy conceipt and lest it should make too deepe an impression of the feare of God in mans heart hee will haue the

world euen so long there is betweene them a certaine equalitie in the flesh though alwayes an euident distinction in the spirit So that vntill this mortall body hath put on immortalitie and the spirit of Christ which dwelleth in Gods children hath brought them to God in heauen all discommodities and casualties with Death it selfe must needs be incident to all men alike Besides that our earthly prosperitie so dulleth our spirituall senses and our great imployments in the world so carry away our affections and so hinder the remembrance of our latter end that the greatest men many times both for place and gifts doe mightily forget themselues herein and knowing it to be so haue had their speciall Memorandums I omit to speake of the preparing of their Sepulchres in their life time and the purposed placing of them in their common walkes with their set salutations of some seruant to that purpose Thus most humbly supplicating your Honour to be well pleased with this my honest purpose and christian indeuour in the fauourable acceptance thereof I commend your Honour to the gracious protection and direction of the eternall and euer liuing God who euer guide you with his spirit in all your weighty imployments to his glory and the good of his Church c. From my poore Study at Shearsbie in Leicestershire February 21. 1616. Your Honours in all Christian duties wholy deuoted in the Lord Iesus IOHN MOORE AN ABRIDGEMENT OF THE WHOLE Bookes substance OR A GENERALL TABLE of the principall poynts thereof according to the CHAPTERS and SECTIONS The first BOOKE CHAP. I. GOD in his incomprehensible Wisedome Goodnesse and Loue created man at the first as a Chrystall glasse of his glory and a liuely resemblance in a sort of his Maiestie Section 1. Mans body a briefe map and abridgement of the whole worlds perfection 2. Mans excellency and maiestie in his first Creation ibid. Man in his body resembled his Maker and in his seuerall members expressed the varietie of his perfections 4. The very Pagans admired the portraiture of mans body and preferred it before the worlds curious creation ibid. Man especially in his soule resembled God with the manner how 5. Gods Image in man appeared especially in the regiment of the creatures 6. It consisteth principally in righteousnesse holinesse and knowledge ibid. The Image of God in man is to haue the same Will Knowledge Iudgement and Reason with God in humane and heauenly things in a measure with the reason thereof 7. The difference betwixt the Image and Similitude of a thing 8. Christ is the very ingrauen forme of God and the true patterne and type of our first created image ibid. Reason and Will as two wings to the Soule did at the first guide it aright to God that so it might soare aloft with her affections to heauen and heauenly things 9. The excellent harmony in all the faculties of the Soule before Adams fall with the exquisite reason and knowledge thereof 10. CHAP. II. GOD alone is vnchangeable and all creatures haue their being standing and vpholding by him who onely is Sect. 1. Gods name and nature ibid. Adam was mortall by creation yet had he not sinned he neuer had dyed 2. Man was made of a mutable nature in power of standing and possibilitie of falling 3. The reason why God alone is vnchangeably good and all other creatures subiect to decline ibid. Three things requisite for Adam and the Angels to perseuere in goodnesse 4. Why the good Angels fell not but keepe still their standing ibid. Adam if hee would had grace sufficient to haue kept himselfe from sinne and death illustrated by examples 5 6. Adam could fall of himselfe but hee could not stand or rise againe with the vse thereof 7. Why man was made of a changeable nature 8. Man was subiect to death by nature but not of necessitie with the reason 9. CHAP. III. SAthan enuying at mans glorious estate laboured by temptations to supplant him and so preuailed Sect. 1. The manner and degrees of Sathans proceeding 2. Adam by yeelding procured his fall and so sold himselfe to Sinne and Sathan to the iust destruction of himselfe and all his seede ibid. The greatnesse of Adams sinne and the equitie of Gods Iustice in the manner of punishment 3. See the further inlargement of Adams rebellion by the degrees thereof 5. God not onely commanded his obedience but threatned his rebellion 6. Adam by his fall lost Gods Image and contemning life hee found out death ibid. The cursed fruits and effects of his fall 7. Adam procured the practise of euill before he could attaine to the knowledge thereof 8. In searching for knowledge he met with error and blindnesse both of soule and body ibid. Originall sinne as a pestilent poyson infected euery part of man 9. It is deriued from Adam by propagation and by imitation confirmed and multiplyed in all mankinde ibid. The fruits and effects of originall sinne ibid. It maketh man more degenerate then all the rest of the creatures 10. Mighty is the power and raging is the strength of originall sinne ibid. Though sinne be the greatest bondage yet wee are willingly led to the practise and obedience thereof 11. Sinne breedeth in our hearts as wormes in the wood ibid. Concupiscence the fruit of Adams transgression is the Tyrant of the flesh the Law of the members the nourishment of Sinne the feeblenesse of Nature and food of Death 12. Before wee can sinne we are lincked to sinne and before wee offend we are bound with offence ibid. CHAP. IIII. THough the cause of death be iust yet the originall thereof seemeth doubtfull Sect. 1. God is not the author of Death with the reasons why 2. The Diuell is the author of Death proued at large 3. Sathan was created an Angelicall Spirit by sinne hee made himselfe a Diuell and falling from God hee fell from goodnesse 4. Causa causae est causa causali Sathan being the cause of Sinne caused Death ibid. Man and Diuell are partners in Sinne and so in Death 5. Sathan tempted and man consented ibid. The Diuell is not the absolute cause of Sinne and Death with the reasons why 6. Sollicite he may to sinne but force he cannot ibid. Man by nature might haue declined and should in himselfe haue had the cause of sinne and so of death 7. Death hath no proper efficient cause but rather deficient 8. It is a priuation of life onely hauing a name and no nature and substance with the vse thereof ibid. Sect 9. Adams sinne was hereditary to his posteritie and so the punishment proued at large from 10. to 13. The naturall condition of mans soule by originall sinne 13. Though in the iust iudgement of God mens soules be defiled with sinne being ioyned to their bodies yet it is not of compulsion 14. God doth incline the wils of men eyther to good or euill according to his mercy and their iust deserts 16. The children of the regenerate

heauenly Canaan wee shall haue a spirituall Pharaoh with his Captaines like Grassehoppers to feed vpon vs yea the libertie which wee haue in Christ the corruption of our heart will labour to inuert to voluptuousnesse the sweetnesse which wee taste in his word the vanity of our mindes will endeuour to ouer-cast with drowsinesse the Faith which we ground on his promises the subtiltie of the Serpent will seeke to vndermine with doubtfulnesse the conscience wee make to offend the lusts of our flesh will contend for to couer with hypocrisie the detestation wee haue of sinne the concupiscence of our eyes will striue to ouer-reach with prophanenesse and the interest wee haue to heauen the pride of our liues will perswade vs to change for trifles Being freed from outward warre ciuill and intestine ariseth vp against vs our Affections against Reason and Will Earth troubleth Heauen and the World in our selues although wee greatly shunne it doe what wee can will haue a pauilion and tent in our hearts Yea those oftentimes who with tragicall and vehement words seem most to detest it are yet made so blinde with the glory thereof that the very shadow of ambition affecteth them Many I dare boldly say seeme to defie the World which meet and welcome the same with the kindest embracings This masking World in her strange disguised vizour not seldome flourisheth among such as seeme most to ahhorre her For alas wee are resident in the World and the World in vs so that wee cannot be free from the World except wee depart from our selues and what is this departure but death Some in flying the contagion of others are corrupted of themselues and in with-drawing from the societie of men yet deny not the olde man possessing them In the great deluge of this life Gods Children are tossed with raging stormes on euery side where no good footing or high place can be found for the Doue of Christ to rest her selfe Here is no sure peace nor secure quietnesse but warres on euery side and in all places contention and deadly foes The tempestuous sea torments vs wee are grieued at the heart and desirous to vomit and to be discharged thereof we remoue out of one ship to another from a greater to a lesse wee promise vnto our selues rest in vaine they being alwayes the same windes that blow the same waues that swell the same humours that are stirred to all there is no other port no other meanes of tranquilitie but onely death See the foolishnesse of the world and the infirmity of our flesh When God saith trouble shall come they say wee would haue ease when God saith be merry and reioyce in trouble wee lament and mourne as though wee were cast-awayes But this flesh which is neuer merry with vertue nor sorry with vice which neuer laugheth with grace nor weepeth with sinne holdeth fast with the world and giueth God the slip Thus wee may see our wretched estate in the flesh still crossing God and the saluation of our soules All our affections and wils with the whole force of Nature helpeth forward our destruction fightings without and terrours within World Flesh and Diuell ioyne together with Death for our damnation CHAP. VIII Of the power strength and sting of Death by meanes of the Law whose nature is here vnfoulded THe originall of Death we haue heard as also what it is who be subiect to it with the fearefull estate wherein they stand Now let vs further obserue that as the Diuell and man together brought in Death by sinne so it now being entred is become the very kingdome of the Diuell wherein hee raigneth By Death he triumphed ouer man whom hee seduced holding him fast in his owne fetters and shackles of sin which himselfe first found out and so leadeth him as his slaue and ruleth ouer him as his head for God did renounce man although hee created him and cast him off by meanes of sinne whom first he had made like vnto himselfe In that men die it proues they had sinned and sinne proues there is a law which law being broken bringeth Death for the wages of sinne is Death Now to conuince sinfull man the better of this his cursed estate God renewed his law first ingrafted in his nature but blotted out by his fall in Tables of Stone to shew the hardnesse of his heart that so as in a glasse hee might see his fearfull fall For amiddest the heapes of all other sins pride so possessed his heart that although he was nothing else but sin yet stil he deemed himselfe as innocent and righteous He was so blinded in his corruption that he knew not sinne in his colours vntill the law descried it And this is the common error of all his lynage that without the publishing of the law wee had not knowne our sinne I knew not sinne saith Paul but by the Law I had not knowne lust except the law had said thou shalt not lust but sinne tooke occasion by the Law and wrought in me all manner of lust so sinne by the Law grew out of measure sinnefull Such is the corruption of mans nature that it most eagerly desireth things that are most straightly denied which if they had not beene mentioned should not so much as haue beene dreamed of For though the flame of concupiscence be restrained by the damme and wall of Gods law yet is it not dryed vp in our mortall nature When the law was giuen to man in whom there is no grace sinne abounded three waies first seeing the law of God giuen vnto him as an helpe sinne laboureth to turne it to his hurt whom it securely before possessing lesse assaulted secondly Man naturally desireth liberty and freedome and flyeth seruitude and bondage by nature mans minde is crosse and peeuish and is swayed to contraries Stolne waters are the sweetest hid bread is pleasant So that by the prohibitions of the law charity in man being decayed the desire of euil increased which once increased made the things forbidden by the law more sweet and pleasant Thirdly for that the inhibition of euill things puts them more in remembrance of the things forbidden which very remembrance to nature corrupted is a prouoker and stirrer vp of filthy lust and desire Againe in that sinne abounded when the law entred it is to be vnderstood by an accidentall consequent for God sent not his law in cruelty and rigour but vpon good aduise and sound iudgement Sometime man seemeth to be whole and is sicke and because he feeleth not the sicknesse hee seeketh not for the Physition but the disease increasing with the griefe the Physition is sought by whose meanes the sicke and sore body may be cured So the law was giuen to such as were infirme and sicke in sinne that so they may seeke to the Physitian Iesus Christ to be healed Againe it entred the better to discouer sinne which without the light thereof