Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13017	The heauenly conuersation and the naturall mans condition In two treatises. By Iohn Stoughton, Doctor in Divinitie, sometimes fellow of Emanuel Colledge in Cambridge; and late preacher of Gods word in Alderman-bury London	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23308; ESTC S113792	78,277	283

is true since neither Elect nor Reprobate are hated by God though in the state of corruption for the Elect I answer they may be considered two wayes first according to Gods eternall counsell and secret will toward them and so he is unchangeable he loves them from the beginning to the end from eternity to eternity Whom God loveth once he loveth to the end Iob. 13. 1. For the gifts and calling of God are without repentance Rom. 11. 29. There is no interruption of this love much lesse blotting out of the Booke of life Nulla litura in deretis sapientum as the Stoickes were wont to say I have blessed him and he shall be blessed as Isaack said of Iacob Quod scrip si scrip si that which I have written I have written as Pilate said to the Jewes But secondly the elect may be considered according to Gods revealed will and so during the time of their corruption he reveales no other but that he hates them And he may be truely said to hate them in two respects or with a double hatred First as they are in themselves Odio paterno as a Father may be truely angry with his child and during that state be said to hate him Secondly as they are in Christ Odio inimicitiae proprio as one doth his enemy the former may be conceived in three respects First Ex quoad parte termini that I may speake so because hee sees nothing in them which hee can love being all over-spread with sin and corruption nothing but what he may most justly hate Secondly Ex parte effectus because hee gives no signification of any thing but displeasure and hatred neither causing the light of his countenance to sh ine upon them not so much as giving them a good looke much lesse bestowing his favours upon them in that manner that hee doth where hee loveth but on the contrary in token of displeasure many times sharpely correcting and chastizing them Thirdly Ex parte sensus which followes from the former two because he behaves himselfe towards them that they gather no comfortable assurance of love toward them but evident tokens of wrath and thus hee may bee said to hate them as they are considered in themselves with a fatherly and improper kinde of hatred but secondly as they have Christ their suretie so hee hates them indeed and properly so that hee will inflict the utmost punishment upon that their sinne justice doth deserve which being considered as suffered and undergone by them in the person of Christ their surety then his love towards them is grounded upon a new title for besides his free mercie of predestination he loves them now in justice as just by vertue of Christs purchase and Redemption Now secondly in the second place for the Reprobate I say that God doth absolutely and simply hate them in the state of naturall corruption neither doth his favours of this life temporary confer'd upon them nor eternall of a better offered unto them prove the contrary for the favours of God are of two sorts First Common which are indifferently distributed to all out of his generall bounty and liberality Secondly Speciall such as are proper and Peculiar to his elect both those are of the former kinde and all such gifts as in Gods Decree have no necessary and infallible connexion with everlasting life and so no marvell if the Reprobate have part in them as well as the Elect or rather God causeth his Sunne to shine and his raine to fall upon the evill and the good the just and the unjust Matth. 5. 45. for these are such things as a man cannot know love or hatred by them Eccle. 1. 9. The Papists abuse this place to prove that no man can know whether we be in the state of grace or no but Salomon affirmes not that but onely thus much at the most no man can know it by all that is before them as our Translation hath it that is by outward and common favours for Iunius reads it cleane otherwise onely those are speciall favours and tokens of Gods speciall love which are conjoyned with everlasting life as faith and other saving graces and those belong onely to the Elect. And thus having removed this dead Amasa out of the way which might have hindered our march I goe on to the proofe of the Point That God is an enemie to all men in their naturall corruption and doth hate them I will not trouble you with many places of Scripture heaped up because all that have beene produced in the former Point doe give witnesse to this also the terme Enemy as I then shewed importing a reciprocall affection of hatred betweene two two or three shall suffice and first that place I thinke is most pregnant in the Ephesians 2. 3. We were by Nature children of wrath even as others where the Apostle saith that both the regenerate and others even all men are children of wrath which implies two things First that wee are subject and obnoxious to the wrath of God and the heavy effects of that eternall condemnation for both I thinke are included in the word wrath Secondly that we are borne so which is the meaning of the other word sonnes or children of wrath and to set that downe yet more expresly there is another word joyned with it by nature We are by nature children of wrath Againe Rom. 5. 18. By the offenceof one the fault as the old Translation supplies the Text judgement as the New came on all men to condemnation and in the 12. verse By one man sinne entred into the world and death by sinne and so death passed upon all men for that all have sinned Againe Gal. 3. 10. For as many as are of the Law are under the curse for it is written Cursed is every man that continueth not in all things which are written in the Booke of the Law to doe them and supposing that all are borne in sinne you have a plaine and literall testimony Psa 5. 5. Thou hatest all workers of iniquitie But this will be more cleare in laying out the ground of this hatred which in generall hath beene already opened the last time to be that dissimilitude which is betweene God and us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the acclamation of the Elders Rev. 4. which the Etymologists derive from the privative Particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth in whom there is no earth no pollution but all heavenly puritie we are according to that proclamation of God Ier. 22. 29. Earth earth earth our understanding and will and affection being altogether earthly no purity in them but all earthly pollution He is the King of Saints as you had it out of the Revelation 15. the holy one of Israel but wee are the slaves of sinnes and Satan and by going a whoring from God and committing folly with the creature we are become everie one of us as Tamar told her brother Ammon like one

his glory and he is most tender of his honor and therefore to deprive him of that is the greatest indignity we can offer him and must needs proceede from the greatest enmity Wee cannot adde any thing indeede to the glory of God who was all glorious in himselfe before the world was made and stands not in neede of the creature much lesse can wee dimme or diminish it but we are said to glorifie him and he takes it so and rewards it so when wee doe according to the prescript of his Will the proper end of our creation and then wee dishonour him when wee transgresse and swerve from that as much as lies in us though God cannot sustaine any losse in this neither because hee is able to correct our active injustice by his vindicative justice and so reduce them to his glory and then when wee will not glorifie him yet hee will be and is glorified by us Now both this and the former the displeasing and dishonouring of God argues the deeper hatred in us because they are joyned with contempt First in that we doe these things and sinne notwithstanding Gods command his promises his threatnings is not this open contempt as Aristotle defines it Disdaine is an action of glory about that seemes nothing worth Secondly in that we doe it in his presence and before his face as it were Thirdly that wee doe it upon such beggerly termes for so little advantage to our selves The first sinne was it not for an Apple and are wee any wiser Merchants who exchange God and his favour for as small trifles for a little brutish pleasure for a little red earth for a shadow of honour c. which argues infinite contempt of the infinite Majestie But I passe to the third Thirdly evill which carnall men labour to bring upon God which is of losse and dammage and that of his Kingdome Thou Lord God Almighty art King of Saints Revel 15. 3. and there God reigneth in a more particular manner where his Lawes are obeyed but they that disobey him cast off his yoake and acknowledge no subjection to him and they rebell and fight against him and so are enemies in all properties and he accounts them so as you see in the Parable Luke 19. 14. But his citizens hated him and sent a message after him saying we will not have this man to reigne over us and the noble man at his returne saith v. 27. But those mine enemies which would not have that I should reigne over them bring hither and slay them before me yea they doe not onely breake their allegeance to God and breake out into rebellion against him but even depose him and set another in his throne they make themselves the worst part of themselves their flesh their God nay the sins of their flesh their master For know yee not saith the Apostle Rom. 6. 16. that to whom yee yeeld your selves servants to obey his servants yee are to whom yee obey whether of sinne unto death or of obedience unto righteousnesse now carnall men obey the law of the flesh the law of sinne and it they follow therefore that is their Master their Lord their God Secondly the world is their God and therefore covetousnesse one principall part of the worship of the world is stiled Idolatry Col. 3. 5. which may be proportionably accommodated to any other thing that is predominant in our heart and affections Thirdly the Devill is their God and so the spirituall enemies of the regenerate man are called Principalities and Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 1. and it is said of wicked men 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which beleeve not lest the light of the glorious Gospell of Christ who is the Image of God should shine unto them and they are dead in trespasses and sinnes Ephes 2. Wherein in times past yee walked according to the course of this world according to the Prince of the power of the aire the Spirit that now worketh in the children of disobedience And is not this enough to make it true that man naturally is enemie to God and hates him when they thrust him out of his Throne and thrust the Devill the World the Flesh into his Throne to doe all service and homage to them And this leads me unto the last Consideration whereby wee may discover their hatred to God for you may remember that I told you the last time that wee might take notice of their affection both as it respected God immediatly which wee have hitherto treated and mediately as it is carried to some other thing and that is of two kindes the enemies of God and the friends of God for Amicorum omnia sunt communia but more especially they have common enemies and common friends And therefore hence wee know the hatred of carnall men to God first in that they love Gods enemies the Flesh the World the Devill and all such men as yeeld their service and obedience to them and that in so high a degree that they rob God to pay them that which they never owed them They make them their King they honour them they please them they love them with all their heart and all their mind and all their strength which are due onely to God like some impudent whores that bestow all their Iewels which they had received as love tokens from their loving husbands upon their lustfull lovers As the Lord also complaines of the Israelites by the Prophet Ezechiel 16. 17. Thou hast also taken thy faire Iewels of my gold and of my silver which I had given thee and madest to thy selfe images of men and diddest commit whoredome with them And tookest thy broidered garments and covered them and thou hast set mine oyle and mine incense before them My meate also which I gave thee fine flower and oyle and honey wherewith I fed thee thou hast even set it before them for a sweet savour And thus it was saith the Lord God As Eudocia the Empresse unwittingly incurred her Husband Theodosius his displeasure by giving a faire Apple which he had given her to Paulinus who ignorant of the matter presented it againe as a rare one to the Emperour and this was an Apple of strife betweene them So both our first Parents gave the Apple to Diod as it were and we all give all those precious graces of minde and body and estate which God hath given us to the service of Gods enemies and so discover our hatred to him The Friendship of the world c. is enmity with God Iohn 4. 4. Secondly As this appeares by our love to Gods enemies so by our hatred to his friends The Apostle Iohn saith 1 Ioh. 4. 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seene how can he love God whom he hath not seene Now this is perpetuall for wicked

steppes take hold of Hell saith Salomon of the Harlot to leave a Sermon to goe to a Play is to forsake the Church of God to betake ones selfe to the Synagogue of Satan to fall from Heaven to Hell And what are they who doe nothing else all their life but warre against heaven more properly than the barbarous Scythians who thought they did it valiantly when they shot their arrowes against heaven which fell upon their owne pates the true Antipodes of God and all goodnesse that by a new found Art of memory never remember the Name of God that made them but in their oathes and blasphemies and by a new found Art of forgetfulnesse seeme to have forgotten their owne name as they say Messala did that they are called Christians that rather than faile of sinning with mutuall emulation like unhappie boyes strive who shall goe furthest in the dirt they thinke it a foule shame to be ashamed of sinne and their ambition is who shall be most famous for infamy The Jewes observe that the same word diversly pronounced Bethsheba with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibboleth signifies the well of Oath and Bethsaba with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibboleth the well of plentie I am sure for Oathes the Land mournes of which there is such store as if men by an easie mistake of the point used to draw and drop oathes as it were out of the well of plentie But I shall shew you greater abominations then these it is the Apostles exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow peace and holinesse without which no man shall see God the word indeede is ambiguous and signifies sometime to follow and sometime to persecute the Apostle delivers this with the right hand and would have us follow and pursue holinesse as it were withdrawing our selves from earth and retiring to heaven and that apace for feare we overtake them not but many take this with the left hand and running upon a wrong sent follow neither peace nor holinesse but breake the peace by proclayming open warre and persecuting holinesse without which no man shall see God the tongue is set on fire on hell and they set their mouths against heaven and blaspheme the Saints Good Lord that ever the reformed Church should verifie that which the Poet wrote once of Rome Omnia cùm licet non liceat esse pium When it is lawfull to bee all things but to be piously disposed and these times to be the prophesie of the morall Philosopher when Honour is attributed to vice Gideon received those for his Souldiers that bowed not the knee to drink but lapt like a Dog and Iephta made that the tryall of life or death if they could pronounce Shibboleth and is not now swearing a sufficient pasport for entertainement in the world and drunkennesse as good as letters of Commendation for preferment he that is so precise hee cannot kneele to Bacchus and carouse it so hee that lispes at an oath Sibboleth and cannot thunder them out thicke and threefold with a full mouth Shibboleth dismisse him for a coward he is an Ephramite and as he was wont to doe note him in your Calendar for a Priscillianist a Puritan but they that can do both and with a grace he is a brave lad a true trojan a Gileadite For those two for the most part are companions in evill Simeon and Levi as though wine sprung out of the earth from the blood of the Gyants that fought against the Gods as they in Plutarch imagined so it armes the Tongue against God all his Saints whose persons because they are out of reach they rend and teare their names Poore blind men that offer violence to the Saints as Sampson laid hand upon the Pillars to plucke the house upon their owne heads For this I feare will be the end of this sport and I would to God onely the Princes of the Philistims as indeede they doe sate and laught at this the Poets say Iupiter never throwes his thunderbolt but when the Furies wrest it out of his hand I feare these Furies will draw Gods judgements upon us I know not what vaine hopes like false guides which set a man out of the way beare us in hand that we may goe by sinne and hell to holinesse and shut our eyes against the light of the Gospell and yet at last come to heaven the way indeede to hell is easie for as Bias scoffed the dead goe thither blindfold with their eyes closed but let no man thinke any life will bring a man to heaven as though Christ sent blood out of his side to redeeme us and not water also to purge his redeemed and wash them from their sinnes As though those whom the divell drives headlong to hell as once hee did the Gadarens hogs into the deepe had any reason to conceive they were mounting to the pinacle of the Temple to some high place in heaven who if there were as many heavens as there be dayes in the yeare as the Basilidians foolishly dreamed are not like to come to the lowest point of the lowest without more then ordinary repentance Secondly wordlings whose conversation is in earth who degenerate so far from all noble thoughts that they had rather be Terrae filii sonnes of the earth then heires of heaven which deface the Image of the heavenly Father stamped in the soule not in their coines with continuall rubbing against the earth Wormes and no men that doe not walke upright to heaven but crawle upon the earth the seede of the Serpent inheriting his curse to creepe upon their belly and licke the dust and like that better then the choice delicates the foode of Angels like the Israelites of whom Tertullian whose pallats rellish Garlick or an Onion of the Aegyptian earth better than the Angelicall viands of heaven whom the earth hathwholly swallowed up as once it did Corah who lulled asleepe with the flattering blandishment and faire entertainement they meete with in the world are nayled to the earth as Sisera was by Iael and will not so much as lift their eyes to heaven unlesse it be as the moralist observes that Hogs doe who goe nodling downe and rooting in the earth all their life and never looke upward till being ready to be kild they are laid flat upon their backe and forced so those men are all their life scraping in the dunghill and never thinke upon God or heaven till wrastling with the pangs of death they are even overcome and laid flat upon their backe then they that were prone to earthly cares like Martha like the woman in the Gospel that had a spirit of infirmitie and was bowed downeward and carelesse and supine to all heavenly things are forced to thinke of heaven but perhaps can brook them little better then Cerberus did the light at which he startled and strugled so when Hercules had brought him so farre that he had well nigh twitcht him downe backe againe