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
A69075	Christian religion: substantially, methodicalli[e,] [pla]inlie, and profitablie treatised	Cartwright, Thomas, 1535-1603.	1611 (1611)	STC 4707.5; ESTC S118584	158,929	324

and without al truce and therefore that here it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth where we being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules he continually and without ceasing fighting with vs and not against his owne as the blasphemous Pharisies said Matth. 12.24 What is the sentence against the woman First in the paine of conception and bearing Secondly in the paine of bringing foorth wherein is contained the paine of nurcing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Was she not before desirous and subiect vnto her husband Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie VVhat is the sentence against Adam First his sinne is put in the sentence and then the punishment What was his sinne One that hee obeyed his wife whom he should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him VVhat was the punishment A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennes by thistles and thornes c. Whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of What learne you from thence That all men from him that sitteth in the throne to him that draweth water are bound to painfull labour either of the body or of the minde what wealth or patrimonie soeuer is left them although hee had wherewith otherwise plentifully to liue But it was said that at what time soeuer they ate of it they should certainly die And so they were dead in sin which is more fearfull then the death of the bodie as that which is a separation from God whereby they were alreadie entred vpon death and hell to which they should haue proceeded vntill it had bin accomplished both in bodie and soule in hell with the Diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed How doth it agree with the goodnes or with the very iustice of God to punish one so fearfully for eating of a little fruit Very well for the sin was horrible first by doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that he enuied their good estate Fourthly intollerable pride and ambition in desiring to be equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement he brake was so easie to be kept as to abstaine from one only fruite in so great plentie and varietie VVhat obserue you else I obserue further out of this verse and out of the two next Heb. 3.2 that in the middest of Gods anger hee remembreth mercie for it is a benefit to Adam that he may liue of the sweat of his browes To Euah that she should bring foorth and not be in continual trauell vnto them both that he taught them wisedome to make leather coates VVhat learne you from that it is said that God made them coates That in euery profitable inuention for the life of men God is to be acknowledged the author of it and haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Heb. 1.16 When there were better meanes of clothing why did they were leather It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing What learne you from thence That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen to couer our shame and carrie alwaies the marke and badge of our sinne especiallie when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them VVhat followeth A sharp taunt that the Lord giueth Adam vers 22. further to humble him as if he should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruite VVhat learne you from it That by the things wee thinke to be most esteemed contrarie to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must bring vs to repentance VVhy doth God banish him out of Paradise lest hee should liue if he could eate of the tree of life seeing there is no corporall thing able to giue life to any that sinne hath killed It is true that the eating of the fruite of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee should fall into a vaine confidence thereof to the end to make him to seeke for grace Wherefore are the Angels set with a glittering sword to keepe them from the tree of life To increase their care to seeke vnto Christ being banished from it without hope of comming so much as to the signe of life VVhat learne you from hence The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church ROM chap. 5. vers 12 13 14. 12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned 13 For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no Law 14 But death reigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come What is the principall scope of this place To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and that Euah sinned before Adam In the name of Adam are comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam And last of all the Apostle vseth a word here signifying both man and woman VVhat ground is there that all the posteritie of Adam should sinne in that one sinne that they neuer did The reason hereof is

when wee haue peace in our consciences Thirdly when there is peace betweene men which ariseth out of both the former Where should this peace be established Vpon the throne of Dauid that is in the Church of God Are we not partakers of this honour of Kingdom Yes verelie as of his Priests office Rom. 6.12 Rom. 16.20 Reuel 1.6 For wee are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet What is the cause of all this The loue and zeale of God breaking through all lets either inward from our selues and our own sins or outward from the enmitie of the diuel and world 1. COR. 1.30 30 But ye are of him in Christ Iesus who of God is made vnto vs wisdom and righteousnes and sanctification redemption WHat fruit receiue we by the Kingdome of our Sauiour Christ By it all the treasures brought in by his propheticall and priestly office are dealt and made effectuall to vs continually What are those treasures They are either within vs or without vs. What is the first he here nameth within vs That he is here made vnto vs wisdome Why is this set downe as necessarie to our saluation Because it was necessarie that hauing absolutely lost all godly and sauing wisdome wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why haue wee not true wisedome naturally able to bring vs to it No verily for although we haue wisdom naturally engrafted in vs to prouide for this present life and sufficient to bring vs to condemnation in the life to come yet we haue not one graine of a sauing wisedome able to saue vs or to make vs step one foot forward to life eternall VVhere is this wisedome to be found In the word of God How come we to it 1. Tim. 6.16 Joh. 1.18 By Christ for God dwelleth in Light which no man hath approched vnto onely the sonne which was in the bosome of his father hee hath reuealed him VVhat is the second effect and that without vs That hee is made vnto vs Righteousnesse namely that we are iustified by the righteousnesse of our Sauiour Christ Is not this an absurd doctrine as that a man should be fed with the meat another eateth or to bee warmed with the clothes another weareth or be in life and health with the life and health of another No doubtlesse for if the sinne of Adam being a man were of force to condemne vs because wee were in his loines why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie others Secondly although it is not meet to measure heauenly things by the yard of reason yet it is not vnreasonable considering that we haue a more strict coniunction in the spirit with him then euer wee had in nature with Adam that a man owing a thousand pounds not able of himselfe to discharge it his Creditor may be satisfied by one of his friends But how can one man saue so many Because the manhood being ioyned to the Godhead it maketh the passion and righteousnesse of Christ of infinite merit How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ Because he speaketh after of sanctification which is the righteousnesse within vs. What is meant by righteousnes in this place As by the chiefe part thereof our whole iustification which is a deliuerance of vs from all sinne the guilt and punishment thereof and whereby we being accounted righteous euen by the righteousnes of our Sauiour Christ imputed vnto vs are restored to a better righteousnesse then euer we had in Adam What are the parts of iustification Two the not reckoning of our sinnes and the imputation of Christs righteousnes both which are merited by his Priesthood How did he merit the forgiuenesse of our sinnes By his sufferings in abasing himselfe especially to suffer death and so grieuously to pay the payment of our sinnes How commeth it then that Christ hauing borne the punishment of our sinnes the godly are yet in this world afflicted for them and that for the most part more then the vngodly The affliction of the godly is no punishment Ier. 12.3 but a fatherly correction and chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come What gather you of this Ie. 12.3 That we should not grudge at the prosperity of the wicked when wee are in trouble for as the sheepe and kine are put in fat pastures to be prepared to the shambles so they the more they receiue in this life the neerer and the heauier is their destruction in the life which is to come But to returne where wee left of the forgiuenesse of sinnes is that sufficient to bring vs to the blessed presence of God No but wee must also be made righteous otherwise we cannot enter into the kingdome of heauen as a banckerupts debt being paid hee is not by and by to be made a Burgesse of a Citie without goods nor a beggerly prisoner fit to serue the Prince vnles he be new apparelled How did he merit our righteousnesse By his fulfilling the Law in that hee walked in all the commandements and failed in no duties either in the worship and seruice of God or duties towards men whereby we are made fully and wholly righteous as we were made vnrighteous by Adams sin but we are iustified by a man that is God Hitherto of righteousnesse What is sanctification Rom. 6.14 Psal 19.14 It is a freedome from the tyrannie of sin into the liberty of righteousnesse begun here and increased daily vntill it be fully perfited in the life to come What differences are there betweene Righteousnes imputed and Sanctification 1. Thes 4.3.4 Rom. 5.14.17 2. Cor. 5.21 Rom. 3.21.22 Reuel 22.11 Diuers as first Sanctification is in vs righteousnesse imputed is inherent in our Sauiour Christ Secondly the imputed righteousnesse increaseth not Sanctification doth as it were grow in vs by degrees from walking in it to a further degree of standing and from that to a sitting down in it Lastly Psal 1.1.2 Rom. 8.30 the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Doe righteousnesse and sanctification goe together Yes in time they go together Joh. 15.2 Iam. 2.18 and as it were hand in hand for so soone as a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnes goeth before as the cause before the effect Is there any such Sanctification or holines of life in vs as God doth accept of and will giue reward vnto None 1. Pet. 2.5 Exod. 28.36.37.38 vnlesse the