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	wage_n	4,184	5	11.8525	5	true

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

preces habent efficaciam as in Jacobs wrestling with God but it made him halt ever after O no death ever living Gen. 32.31 and not dying is their wages in presenti continually Neither is this proceeding of Gods any wayes unjust to punish him with death I even eternal in regard the impenitent sinner if he should alwayes live upon the earth would alwayes hold on his sinfull course had he still the use of his tongue sayes a modern he would still blaspheme curse had he still the use of his eys he would still look after vanity had he still the use of his feet he would still walk in wicked wayes had he still the use of his hands he would work all manner of wickedness had he still the free use of all the faculties of his Soul and Members of his body Lib. de 4. Noviss he would still make them weapons of unrighteousness Inchinus the Romish postiller giveth some light to this truth by an inch of Candle whereby two play at Tables in the night and are very earnest at their game but in the midst of it the Candle goeth out and they perforce give over who no doubt if the light had lasted would have played all night This inch of the Candle is the time allotted to a wicked man who is resolved to spend it all in pleasures and pastimes if it would last perpetually he would never leave his play therefore sith he would sin eternally though by reason the light of his life goes out he cannot he deserves eternal punishment Yea he must needs know his Wages and that is death that eternal without repentance on mans infinite mercie on Gods part 2. Use Is of exhortation to all to leave of their sins and that betimes Agree with thine adversary and that too quickly And if that will not serve it is a use of terrour to you all for here is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most terrible of terribles whose ugly grim face in the Churches body may affright the beholder much more his violent and unexpected presence in our trembling bodies which are or ought to be the Temples of the holy Ghost Eunuchus That as Terence of Phaedria to Thais paint him never so lively and with old-bald-pated time by him I shall cry out Tremo horreoque cùm primum aspexi hanc Death it is I mean the Wages of sin A death to grace and that is miserable here A natural or temporal death and that I know is loathsome to most And the more you are addicted to this sublunary world the more grief it breeds within you Else what mean those out-cries and roarings with those wilde Irish at graves as men and women without hope Hone Hone c. O my dear Father one cries my sweet and aged Husband another and a third mine onely friend is dead and to whom shall I make my moan with him O me miserum quis dabit in Lachrymas fontem But there is a third death that is more terrible then all that from which there is no recovery no release When you shall without repentance be bound in chains in Hell where I am sure that of the Poets will take no place Solamen miseris socios habuisse doloris But here the screeching of your companions shall add but greater grief and horrour to your distressed and distracted minde And do you not yet stand amazed and tremble at the hearing of these things Me thinks every one should cry out with himself now as the affrighted Jaylor to Peter what shall I do to be saved Or else as trembling Foelix to S. Paul Too much learning hath made thee mad go away now I will hear thee of this matter i. e. the judgement to come another time But alas it is too true We may now again cry out as the Prophet once to an obdurate and stifnecked Nation Ho every one that thirsteth Come unto the waters c. Isa 55.1 Your poor and dejected if not ejected Ministers may long enough wish that their heads may become Fountains of tears and withall complain no man hath believed our report and that especially in this matter of death Our subject subjecting all Give me leave as by deaths head presented at the beginning of a Feast to affect the Soul by the terrible presence of the body And now you may imagine the Sermon is drawing to an end if not done O no It is then onely done when it is applied received understood and practised There is no Physick but if it works maketh the patient sick for the present and for the most part the most smarting plaister most speedily cures the wound These observations are true in corporal Physick and much more in spiritual because the smart of sin and trouble of conscience for it are as so many signs of maladies as the beginning of cures Some say the fear of the plague brings it But if we speak of this plague and other judgements of God for sin it is certain that the fear of them not servile but filial is the best preservative against them He onely may be secure of the avoiding of Hell torments and escaping the pangs of eternal death who feareth them as he ought and he that fears them not as another Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a most fearfull case Ecclus 41.1 O death how bitter is the remembrance of thee Admirable upon which is that strict Dr. Lake his meditation that reverend B. of Bath whom I rather quote by reason of the proximity to Bristol which though it hath scorned those old prayers hath need now of a Lord have mercy upon me where I have been verè vir dolorum afflictionum Which made me bring to light first these dark thoughts of death being lately thanks be to God drawn by a Divine power out of the snares of Hell and death We have no abiding place on earth none have But of those that would have there are many here below singing an undeserved requiem to the Soul saying with the fool Soul take thy rest Many there are O Lord that though they must die cannot endure to minde death Nothing more unsavoury to them then that their memorie should be exercised with the memory thereof Eccles 12.1 Whereas sayes Solomon Remember thy Creator in the dayes of thy youth And it was Moses wish O that men would be wise consider their latter end Let me a little raise your thoughts before I leave you from doting upon Lachrymae to much which was the first my Master taught me in Musick We have look'd long enough upon Hell and death Let us now look up to our Saviour it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Triumphed over both Let the sight of the one as much raise your hope for without it we may not we must not be as the other dejecteth us in fear Now the Sermon being finished let

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

us eternally sing his praises against those mortal enemies of Funeral Elegies Brownists I mean and Anabaptists who will bury their dead not onely against but without the Apostles rule 1 Cor. 14.40 Let all things be done decently and in order Who hath saved us Even us that alive yet from everlasting weepings and mournings in the valley of Hinnom Shall any waters of affliction quench in us the love of him who for us quenched unquenchable fire shall not the benefit of our delivery from everlasting death and burial too in the grave of Oblivion live in our memory shall any thing sever us from him Matth. 27.46 Rom. 8.38 who for our sakes after a sort was severed from his Father When he cried my God my God why hast thou forsaken me shall tribulation or anguish or persecution or famine or the sword No I am sure I may ascend higher and descend lower too with the Apostle whose Antiperistasis makes his Rhetorick more admirable and winning Neither life nor death nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus I will shut up all with that prayer of our unparallel'd Lake in whom was the depth of all Divinity as in an Ocean rather than a Lake seeing the whole world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet sower And this is the evil of worldly weal the ease our corrupt nature takes in it makes us more to distaste the joys of Heaven Mix I beseech thee O Lord my peace with war Being of S. Pauls temper and constitution finding a Law in my Members rebelling against the Law of my minde Rom. 7. Let me never be a secure owner of my worldly goods neither well can I since thou in thy goodness hast taken them wife and all from me Yea Lord let them appear as they are Transitory uncertain that I may not repute them to be my goods Let Theeves strip me let crosses distress me as I thank thee I am Christianus quia Crucianus though I lose yet I shall gain and prosper best when I do not prosper Death that must come shall never be unwelcom yea the remembrance of it shall be my greatest comfort it shall never finde me but willing to leave what I never did injoy or joy in And happy shall I account that hour that shall take me out of the World when it takes as it hath done I thank God for five moneths together the World from me because we never were well at one Yea I had almost said she which once lay in my bosom and therefore shall not fear to be at odds The World is crucified to me and I unto the World Death shall take no pains in parting our association which shall finde us before hand parted in affection Let death be bitter unto others to me it shall be sweet when it pleaseth God to send it And I will God-willing and assisting prepare my self by a timely thinking of it Praemonitus praemunitus so shall I never be uncomfortably surprized by it in regard of my body And with holy Stephen notwithstanding all the stony hearts of these times I shall call upon God saying Acts 7.39 Lord Jesus receive my spirit Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. P. Praedicator ERRATA PAg. 9. line 3. and 12. for tantologie r. tantologie p. 1● l. 5. for die r. do p. 16. l. 2. for contention r. contentment and l. 8. for graviore r. graviori p. 25. l. 15. for of the body r. to the body l. 29. for restores r. restored p. 28. last l. for undefiable r. undefeisable