Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	apostle_n	sin_n	sin_v	1,996	5	9.1338	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90514	Sōma ptōma autōs eniautōs. = The year running into his first principles, or the buriall of the old year, or man. A sermon, intended to be preached at the funeral of M. Edmund Whitwell, deputy of S. Olaves Bread-street, in the citie of London. By Philip Perrey Master of Arts of Clare-hall in Cambridge, rector of S. Michael in the suburbs of Bristol by presentation, and by election pastor of Bedeminster, near adjoyning to the said citie of Bristol.	Perrey, Philip.	1654 (1654)	Wing P1591; Thomason E729_8; ESTC R203160	23,588	41

nihilo by grace For there the Apostle compares these two states of us what we are by nature and sin and what we are by grace And in the fifth verse 't is more plain yet Even when we were dead in sins hath he quick'ned us together with Christ Aquinas By grace are you saved gratia gratis datâ These last words very well explain the former to our present purpose And this is the first death which is the Wages of sin and is truely called a spiritual death The second follows upon it and that is a natural death Magnus or Temporal which is dissolutio corporis animae the dissolution of the body and Soul Therefore sayes the Apostle 〈◊〉 5. 〈◊〉 Vers 11. As sin hath reigned unto death And before that you finde this deaths head more plainly presented in an ugly shape as it were upon a stage acting a part ● R. or at least moving above-board Wherefore as by one man sin entered into the World and sin by death and so death did pass upon all men for that all have sinned The words at least in sense and meaning of the forenamed Doctrine This is the second Though S. John in the Revelation calls my third in order the second death And so it is indeed in Divinity He is the Divine But I have made bold as a spiritual Physician in these distempered times to present you with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to give you a mixt Dosis or taste of the naturall and the spiritual The third is that which is the worst a death unto life eternal Bolton Isai 66.24 and yet a death that never dies Their Worm shall never die their Fire shall never be quenched The former death is but as the prick of a lancet or flea-biting unto this 1 Cor. 15. for that is but for a time we shall rise again after that at the last day but this is to all eternity I what if I did say determined from all eternity Constitutum est omnibus semel mori● Heb●● 2● Exp. i. e. in this death continually alwayes dying and yet never dead quae ab ipso momento dependet aeternitas as the Father elegantly an eternity for ever succeeding our sudden departure By the former the body is but kill'd fear not him that kills the body but by this both body and Soul are utterly destroyed Matth. 10.26 Rather fear him that is able to destroy both body and Soul in Hell Whence S. Austin Lib. de Civit. Dei 21. Prima mors animam nolentem pellit de corpore secunda mors animam nolentem tenet in corpore The first death driveth the Soul out of the body being unwilling to part with it The second death keepeth the Soul against her will in the body The first death is the separation of the Soul from the body The second is the separation of Soul and body from God and by how much God is more excellent then the Soul by so much the second death is worse then the first Prima mors bonis bona est malis mala Aust●● Civit. Dei Lib. 13. secunda ut nullorum bonorum est ita nulli bona The first death is good to good men because it endeth their sorrows and begins their joyes but evil to evil men because it ends their joyes and begins their everlasting weeping and gnashing of teeth The second as it belongeth to none that are good so it is good to none Both these are the due Wages of sin and shall be paid at the Audit day of doom The sentence pronounced against Adam mort● morieris By the reduplication of the word seems to imply as much as thou shalt die again and again iterum atque iterum the first and second death The first is as the earnest penny the second as the whole hire both make up the Wages of sin The first is like the splitting of a Ship and casting away all the goods and wares the latter as the burning of both with unquenchable fire This is the Wages of every sinner that dies in sin unrepented off Such must go down even quick into Hell Psal 55 15. sayes King David and Christ sayes God shall pronounce the sentence of condemnation upon them at the last day Matth. 25.41 Go you cursed into everlasting fire prepared for the Devil and his Angels Every word is able to break yea grind in pieces a heart of Adamant Loco super I cannot let pass S. Austin his observation Nemo hic propriè moriens seu in morte dicitur sed ante mortem aut post mortem i.e. viventes aut mortui ibi è contrario non erunt homines ante mortem aut post mortem sed sine fine morientes nunquam pejus erit homini in morte quam ubi erit mors ipsa sine morte In this life men cannot be said properly to be dying or in death but alive or dead for whil'st the Soul remains in the body we are living after the separation thereof we are dead Whereas they that are in Hell cannot be properly said to be dead because they are most sensible of pain nor to be alive because they suffer the punishment of the second death but continually dying And never shall it be worse with man in death then where death it self is without death where life perpetually liveth according to that of Isaiah A worm continually gnawing Lib. 9. Mor. cap. 45. so a fire continually burning S. Gregory sweetly quavers upon this sad lesson or note of death Mors sine morte finis sine fine defectus sine defectu quia mors vivit finis incipit deficere nescit defectus The death of the damned is a deathless death an endless end and undefiable defect For their death alwayes liveth and their end beginneth and their consumption lasteth is permanent and eternal And this death is especially meant in my Text The correspondency of this Member to that which follows makes it manifest all which shall suffice also for the second Doctrine For I can't now dilate or enlarge my self 1. Use This in the first place confutes that common errour of the Papists concerning venial sin whereas every sin is mortal For the Apostle speaks here very plainly The Wages of sin is death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in that he saith it of all sins it may be said of every sin A quatenus ad omne valet consequentia is an undoubted truth of the Logicians from as to all the consequence is very good And our Apostle saith as sinner so worthy of death Rom. 5. And therefore every sin is mortal in it self and deserves even eternal death For I can give no more credit then Robert Bellarmine doth to the Popish Legend who professedly refutes those of his own side who give credit to the Legend which relates that by the prayers of S. Gregory the Soul of Trajan was delivered out of Hell

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The year running into his first Principles or the buriall of the Old year or Man Rom. 6.23 A SERMON Intended to be preached at the Funeral of M. Edmund Whitwell Deputy of S. Olaves Bread-street in the Citie of LONDON By Philip Perrey Master of Arts of Clare-hall in Cambridge Rector of S. Michael in the suburbs of Bristol by presentation and by election Pastor of Bedeminster near adjoyning to the said Citie of Bristol Mori certum quando mori incertissimum In sylvis Leporem in verbis quaere Leporem London Printed by W. B. for John Saywell and are to be sold at the sign of the Grey-Hound in little Brittain without Alders-Gate 1654. To his painfull and Industrious Father well-wisher to learning Warden of the Fishmongers Company in Alderman Lemmonds time and now one of the Livery greeting Loving Father TO write or dictate many words to you it will be counted but superfluity But yet least I should be guilty of Astorgy want of affection to you my Parents I entreat you good Sir to accept of these few lines in a Sermon of mortality as a true sign and symptome of my thankfulness to you for my education and my preservation under God in my sickness Your extream charges and love I acknowledge and for this I shall pray that you may return to Heaven in a full age not yet I hope And rest Your dutifull and much Obliged Son PHILIP PERREY M. A. TO ELISABETH the Widdow of Mr. Edmund Whitwell Deputy of S. Olaves Breadstreet greeting BEfore I speak not to but of the dead dear Widdow the Apostle tells me it is good manners to visit the Widdow I cannot I may not it seems by hand but it is no unmannerliness to visit you by my pen the attendant of my hand Your Husband is dispatched by the hand of cruel death and I am sure it was time because God had so determined to interre the old not the young My Wife is departed the more is my grief whether by death or some other disaster I am yet uncertain But that 's not so much to my present purpose And besides though some have reported that to much learning hath made me mad this I write with a blushing pen I am loath by a woeing letter to turn your mourning Weeds into Hymens garments to quickly Neither know I any reason why I should Receive onely I pray as a Symptome of my thankfulness to you living these few lines after your Husbands decease He that renders thanks for one benefit wittily and cunningly asks another sayes Seneca But the latter is none of my intent My aime is onely to free my self from ingratitude to your Son in Law Mr. Peares And indeed I do this mindeing and recording the Apostles words James 1.27 Pure religion and undefiled is to visit the Fatherless and the Widdow and to live unspotted unto the Lord or from the World Farewell From my Chamber at the golden Lion in Barbican in the Suburbs of London February 25. 1654. The ELEGIE Ogdodecastichon in E. W. Bur. by M. the SCOT HEre lies S. Olaves Deputy 't is true But who must now succed O sure 't is you Weeden by name the first is gone the best The grave encloses now the bodies rest And is the White Rose cut must Weeds succeed O this is it may make thy heart to bleed Dear Widdow Thy portion and thy lot Is God A Husband for thee now the Scot Hath hid this Rose or Olave in the grave O would the stone had choaked death the Slave And must a Scot who brought all evil hither Conduct my Sheep as to a loud belweather Unto his pen My pen shall write no more 't Is cruel death hath robb'd me of my store Of which I pray receive this boon but little To adorn the body of our honour'd Whittle Adieu beholders look on me no more For Almes now resort to the Widdows door Or thus HEre lies the body of Soapboyler Whitwell 't Is well But where 's his Soul in Hell O no the Elysian fields receive Souls strip't of bodies whom death doth bereave Us off The Usurer 's at his heels And what then may you imagine his Soul feels No smart I hope Death is three fold Corporal Which makes us stand Male Female and all The next is Spiritual but what 's that It is above the head call it the hat The third's Eternal from which deliver us Lord Of Angels men and fiends it is abhorr'd At death the dole is given eternal life Which is thy Husbands What hast thou dear wife An earthly Tabernacle here below If thou 't reap joy grudge not in tears to sow The custom 's now to ask what art thou Then What hast thou the Cock being dead sweet Hen Pardon my boldness dear Mistress now Adieu Your friend not foe thus truely bids to you Thine so much as thou mayest be mine or I mine own PHILIP PERREY Minist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The year running into his first principles or the burial of the old year or Man Rom. 6.23 For the wages of sin is death c. THere is a twofold state of Man often inculcated and mentioned among the Divines one of which was before his fall the other after it The one a state of happiness because it had freedom adjoyned to it the other a state of unhappiness Insomuch as Man then who was heretofore the Viceroy of the whole World a Lord at least and free was now brought under subjection into a condition vile and beneath his first Creation a state of service yea bondage The first I say was the state of innocency wherein man had such authority and power given unto him that he might become Lord over all but him onely who was Lord of all even God himself which as Aquinas sayes is ens primum tempore essentiâ dignitate wherein he was so far from service or slavery that he had as a Lord protectour or directour of all the Creatures he had almost the Supream the highest power a good state and well liked of to by Man and Woman till the old Serpent had buz'd Gen. 3. or rather his't in their ears eritis sicut dij It is a royalty a licence granted unto him before his fatall marriage of the Woman to him or rather extraction out of him his side telum intra propria latera vibrans from Gods own mouth Gen. 1.28 Have dominion over the fish of the Sea mas in mare tanquam sydus non planeta praedominans and over the fowle of the Aire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os homini sublime Ovid. c. this may be one reason subordinate why he was made upward that his thoughts should fly upward ad inspectionem volatilium Exp. loci our Saviour sent us to the Sparrows for the worth of one farthing two of them and over every living thing that lives upon the face of the earth