Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	death_n	sin_n	wage_n	2,873	5	11.4472	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07538	A sermon preached at Pauls Crosse the 24. of October. 1624. By Robert Bedingfield Master of Arts, and student of Christ-Church in Oxford	Bedingfield, Robert, 1597 or 8-1651.	1625 (1625)	STC 1792; ESTC S101420	26,141	48

of the soule prostrating reason at the feet of sense and enthroning passion in the chaire of reason there was now no longer harmony betweene the flesh and the Spirit the motions of the flesh rebelling against the rules of reason the sterne of reason being neither pliable to the spirit nor the spirit obedient vnto God this disorder bred diseases the summoners and fore-runners of death so that man was presently retrograded into the element of dust of which hee was first composed Death as it was threatned for sinne so was it inflicted vpon sinne The day that thou sinnest thou shalt surely die Gen. 2.17 and the day that hee did eate surely hee did die the Mother and the Daughter Sinne and Death are both of an age he was afterward but a mouing carcase a walking sepulcher Mortuus erat non mortalis as a malefactor is a dead man when he is condemned before he is executed Euery sinne is of the same nature with the first and bringeth death like that indeed it murthereth not with the same extent that was the sinne of nature and therefore the death of nature so that afterward women brought forth children Chrysolog Serm 111. Vindictae ordine non naturae Lucbant peccatum mundi qui mundum non nouerunt parentis sui soluebant poenam cuius vix vitam degustarunt Other sinnes are personall and therefore the destruction of the person be it sinne in the roote or sinne in the branch be it the mother and spawne of sinne inbred pollution or the fruit and haruest of sinne actuall transgression the first hath many branches and all deadly the other hath many Species and all mortall in the first there is participatio culpae imputatio reatus and concupiscentia and all are rewarded with death euen the last which is not onely the cause of sinne and the punishment of sinne but sinne it selfe be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely where consent is added to lust but where lust is without consent not only actuall concupiscence but habituall naturall and originall not the second motions only or concupiscentia formata as the Schoole speaketh but motus primò primi and that which is informis yea although it preuenteth the vse of reason although it be resisted by the power of the spirit shall the traitor suffer that committeth the Treason and shall the plotter and contriuer escape or shall the last escape punishment because the first will not offend Originall sinne hath not more branches then actuall hath species neither are these lesse fatall then the other whether they be seated in the vnderstanding as the darkenesse of errour concerning God or in the heart and will as our irregular thoughts and exorbitant desires or in our outward members as externall actions whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trespasses against the rules of Nature not ingrauen in stone but imprinted in the conscience so the Gentiles sinned Rom. 2.14 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trespasses against the word written 1 Iohn 3.4 so the Iewes offended both these whether they be of omission or commission not onely the obliquity of our actions but our vnlawfull surcease from action not our words but our silence also The Advocate whose lips are sealed vp with a fee of the aduerse party the Priest not whom Authority but sloth hath silenced shall both be rewarded with death and they therefore deserue their wages because they haue not done their worke There is no sin of omission which is not a sinne of commission si non pavisti occidisti he that seeth his neighbours Oxe fall into the pit and helpeth him not out he pusheth him in not to saue a man when we may when we ought in the Court of Conscience is to murther a man If I should reckon vp all sorts of sinne I should commit one against your patience yet could I shew you none whose issue is not death If the Eye but lusteth mors per fenestras if the foot but slippeth praecipitiū est there are no staires but fall we must into the pit and wee should downe to the bottome were it not bottomlesse Hee that doth but peeuishly quarrell or maliciously hate murthereth himselfe although he killeth not his Aduersary let the Act be wanting the desire will kill and there may bee man-slaughter where there is no shedding of bloud 'T was a witty speech of one of your auncient Declamators ●ib 1. de Civ 〈◊〉 cap. 19. registred by S. Austin concerning Lucrece being rauished by Tarquin Duo fuêre unus adulterium commisit I know not whether the Act could bee committed without the sinne I am sure the sinne may bee without the Act Et ●pado mach●●●rit and an Eunuch may bee an Adulterer Lesse infirmities as well as great impieties will worke destruction neither is it certaine that Aegypts little flyes were not her greatest plague The least pricke in the least ioint impostumateth the whole flesh but a moate in the Eye blindeth the sight a breach in the wall is the conquest of the enemie and the ruine of the City let vs not weigh our sinnes but number them if they may seeme small wee cannot count them few He that offendeth in one point of the Law is guilty of all Iames 2.10 Sinne like Heresie is of an encroaching nature as one Heresie proueth another so doth one sinne vsher in another the lesser alwayes making roome for the greater Our vncatechised trauailer iourneying into countries superstitious idolatrous at the first is only vncouered and boweth at the meeting of the Hoast 't is not good saith he to giue offence to them which are without then he ventureth to goe to their high places to visit their Churches and Chappels to heare and see their loud blasphemy in their Liturgies and the profane pompe of their ceremonies not that he intendeth a change of his Religion but to purchase a sounder hate of their superstition he no sooner heareth seeth but he liketh and approueth Lastly as a sure pledge of his Apostasie he returneth home and seduceth others The grand Heresies of the Apostate Roman Church which indirectly and by consequence raze and destroy the very foundation of Faith came in by degrees and the first stone for the building of Babel was laide long since Traditions the Mother of all their Heresies had with them their right vse vntill first those which were temporarie and for a season were taught to be permanent and to endure for euer then those which were particular and bound only some one Church were made Catholick generaly to enforce after that without examination humane traditions had the same credit the same Authority that diuine Apotacticall as Apostolicall Lastly all these were made as authenticall as the word written giue the Pope a primacy and he will assume a Principality giue him more honour and he will haue more power As in doctrine so in manners small things neglected grow and become

Kings with their damnable revolts so often apostated the whole land and made the Israelites turne Idolaters As all imitate their king so aggrauate his sinne so doe most copie out his Nobles augment their crimes My Lord must haue his followers aswell of his vice as of his person if he leaueth his King at the Chappell dore he turneth not back without his Attendants who if his Honour pleaseth to be Idolatrous wil wait vpon him euen vnto a Masse As the Nobles Peers be so borne so you honoured Lords who iudge the Land you graue Fathers the Elders of the City are so exalted so placed ut bona malaque vestra ad Rempublicam pertineant your vertues and your vices are subiected inhaerent in your persons but by these as the Heauens by their Influences you worke good and euill through the whole Land Better no Iudge in Israel then a corrupt one no Elder then a wicked one the first giueth but liberty the second addeth incouragement to sin you see to eminence of your persons doubleth your crimes and maketh your sinnes as scarlet as your habits I might inlarge my proofe and exhortation with an Apostrophe to the Clergy the liuing Oracles of God to whom ye must resort for counsell Hi si eloquuntur magna non vivunt if their liues cry not downe sin as loud as their tongues they may helpe to build the Arke and perish in the Floud if they that preach the way to Heauen tread the way to Hell Hell must be their portion the number of their followers shall add vnto their tortures From the Clergy I might descend vnto the Gentry from them to euery Oeconomicall Goueruour and Father of his family although I stay there yet let none the meanest here take heart to offend for the sin which the meannesse of his Person lessneth by denying him followers may be aggrauated by other circumstances of the place and manner which I will briefly glance ouer We ascribe no inherent holinesse to any place Bethel may become Bethauen the Temple of God the house of an Idol the seat of Peter the chaire of Antichrist neither doe I know whether the zeale of Christendome was right if they warred for Iewry as for the Holy land yet may we iustifie our consecrated Churches Chappels which being separated for an holy vse may not be profaned if the buyers and sellers will trade in the Temple our SAVIOVR prouideth a whip for them and I would to God the zeale of Authority in imitation of that of our God would whip out the buyers and sellers out of the Temple would whip them either out of the Iles or into the Quier Good God to see how the prophane walkers in the time of diuine seruice when the Quier are chaunting their sacred Anthems and Heauenly Halleluiahs are then polluting the stones with their durty feete when they should weare them with their supplicating knees there are at the same time some praying aboue some blaspheming below and that so loud that God heareth not the prayers for the blasphemy As the Vbi the place so the Quomodo the manner of doing it doth much difference a sinne Mens propositū saith the Law distinguunt maleficia whosoeuer calleth his brother foole is in danger of Hell fire Matth. 5.22 yet doth Paul call his brethren the Galatians fooles and sinneth not Gal. 3.1 He that killeth a man shall surely be put to death Leuit. 24.17 yet he that killeth a man ignorantly whō he hated not before shall flee vnto one of the Cities of refuge and liue Deut. 19.4 5. that which infirmity slippeth must not be censured as that which malice acteth that which is committed out of ignorance is not punished as that which is done out of presumption I am no aduocate for ignorance he who is ignorant let him be ignorant still he who affecteth ignorance let him perish in his ignorance In them that may know it is a sinne in them that may not know it is a punishment for sinne it is to none which ought to know and all ought a priuiledge to sinne yet if it be particularis and not Vniuersalis as the Philosopher facti and not iuris as the Lawyer inuincibilis and not vincibilis as the Master of the sentences it doth excuse à tanto although not à toto it lesneth the offence but taketh it not away it still remaineth a sinne and therefore liable to the punishment of sinne Death which is the second part in my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a death vnto sinne as well as a death for sinne a death which putteth not Nature in her graue but Vice how shall we being dead to sinne liue therein Rom. 6.2 Death for sinne is either spirituall and of the soule naturall and of the body or eternall both of soule and body Anima est vita habet ipsa suam vitam as the soule is the life of the body so is God the life of the soule The iust doe liue by faith Romans chapter 1. verse 17. Euen by faith in the Sonne of God Galat. chap. 2. v. 20. Who quickneth them with his spirit Eph. 2.5 The body may liue and yet the soule may be dead by which the body liueth there are some long since buried which yet liue such are Abraham Isaac and Iacob for God which is their God is not the God of the dead but of the liuing so there bee now some liuing which haue bin long since dead A widow liuing in pleasure is dead while she liueth the 1 of Timoth. 5. and 6. You that liue in sinne are already in your graues I must therefore bespeake you as sometime Christ did Lazarus Lazare veni for as come you forth of your graues arise from death to life from sinne to newnesse of life but my words want efficacy and my speech hath no power to raise you Christ Iesus therefore speak that vnto your hearts which I doe vnto your eares De eo quod deterius potiori insidiari solcat Where it is in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo the Iew would haue vs read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he Cain had no sooner slaine his brother but he became dead himselfe and Abel being murthered was yet aliue if hee was not how did hee speake how did he speake aloude and cry for vengeance so hee wittily Let the dead bury the dead Matth. 8.22 let them which are spiritually dead bury them which are dead to nature and the solemnity of their funerals being ended let them prouide for their owne interrring which is at hand for mors operata erit mortem the death of the soule will cause the death of the body A death common vnto all it is all mens pilgrimage from the sepulcher to the sepulcher from the graue of the wombe to the graue of the earth all men shall once die for as much as all men haue sinned Heb. 9.27 The instinct of