Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	law_n	sin_n	sin_v	3,788	5	9.8692	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05279	The Christians vvatch: or, An heauenly instruction to all Christians, to expect with patience the happy day of their change by death or doome Preached at Prestbury Church in Cheshire, at the funerals of the right worshipfull Thomas Leigh of Adlington Esquire, the 16. of February anno 1601. By William Leigh Bacheler of Diuinitye, and pastor of Standish in the countie of Lancaster.	Leigh, William, 1550-1639.	1605 (1605)	STC 15422; ESTC S108412	42,071	96

worlde to the porte and paradice of your God For no blessed life without a blessed death and no blessed death without a blessed life and then are we blessed in both when we stand vpon our guard and are found watchfull 1. Now for the first I say with the Psalmist What man liueth and shall not see death shal he deliuer his soule frō the hand of the graue no no the decree of death is an imperial lawe acted in paradice vpon Gods fayrest Creature where sinne no sooner seizd but death entred and hath euer since like the lawes of the Medes and Persians bene irreuocable And though happily from the first death there lye an appeale to a better life in the prerogatiue Court and high consistorie of our Christ dead for our sinnes but risen againe for our iustification yet is there no repeale of that first lawe by any latter acte I say no parliment to disanull the doome of death No place priuiledged no person exempt no time to interrupt the decree therof but like an omnipotent Queene and regent of al the world where sinne hath kist she euer killeth There is no safetie any where If Angels in heauen sinne downe they must If Adam in Paradice transgresse out he must If Iudas faile at the side of Christ away hee must where is a practise of sinning there is euer a necessitie of dying without either priuiledge of place person or presence for thorow enuie of the Deuill came death into this world they that hold on his part shall prooue it I say then dare avouch that the matter of our sinning is the cause of our dying and that needes must needes shall Must thou needes sinne then surely shalt thou die sinne and death are hereditarie they dwel in one house like Hipocrates twins they laugh togeather they weepe togeather they liue together they die together And so shall till time bee no more for no time of sinning no time of dying In the interim our Fathers haue eaten a sower grape and the Childrens teeth are set on edge the Ceders are fallen how can the shrubbe stand the Patriarches before the Flood the Patriarches since the Flood the holy Priestes and honorable Kings of Iudah and Israel haue all sinned and are all dead And why should we liue Ieremiah cryed and so may I O earth earth earth heare the word of the Lord young earth old earth middle earth faire earth strong earth rich earth heare the cry your moulde is earth your flesh is sinfull and your condition is mortall Ye Kinges of the earth ye are but kinglie earth sinne is your shame death is your due you honorable mē you are but honorable earth you Gentlemen you are but gentle earth you learned men you are but learned earth you meane men you are but meane earth I say of you all sin is your shame and death is your doome and when the graue hath it due then treade out the ground giue me the difference who is Princely who is honorable who is poore base and beggerlie It may be your Tombes Hearses and Sepulchers doe set out your state and shine to your praise but vnder within what 's your rottennes better then others what 's your dignitie aboue the meanest This Augustin sawe with his Mother Monicha standing by Caesars Tombe at Rome whē vpon the view he said I beheld the Corpes of Caesar as he lay in his Sepulchre there and loe they were blackish and fallen to rottennes I looked vpon his belly burst swarmes of wormes issued out In the hollowes of his head where once stood his christal eyes two hungry Toades were feeding The locks of his head were fallē his teeth appeared but his lippes were wasted the gristle of his nose being consumed the very ground thereof was discouered This when I saw I said deare Mother where is now the beautie of Caesar where is the worlde of his wealth where be the troupes of his Nobles Knights Barons where are the armies of his fighting men Where is the prouision of all his delights his hunting dogges his coursing Steeds his chaunting Birds his guilt Palace his Iuorie bed his Princely Throne his royall Wardrobe where where are his goulden Lockes and his faire feature long it is not O Caesar since all men dred thee all Princes feared thee all Citties did honour thee yea all the world did thee homage Ubi nūc quaeso sunthaec omnia quo abijt tua magnificentia Where I pray thee now are all these honors whither is thy puissance gone To which my deere Mother answered with all pietye and reuerence O my sonne all thinges fayled him when life left him And now his possession is heer in a Tomb of three Cubits long with corruption and rottennes in the kingdome of darknes Such my deer bretherē no better is the condicion of all flesh The meanest the mightiest as you see are al of one molde there is no difference in the graue and as of men so may I say of Cityes Kingdomes and Monarchies of this worlde They had their pride and they haue their period for goe ye as saith the Prophet to Calneh and see and from thence goe you to Hamath the great then goe downe to Gath of the Philistims look vpon Ioppa behold Tarsus wonder at Niniuie the pride of Assur gaze vpon Babilon the beautye of all the Chaldees honor and as you passe by cast your eye vpon the ruines of Ierusalem that virgin daughter Syon and when you haue viewed them al tell those renowned places of the worlde tell them that euen they are mortall that sinne hath sackt them and therefore they are fallen likewise in their decayed places yea and withall say that the very best thinges of this worlde so desired of all are but vaine and vile for what 's your golde and siluer other then as one termeth it terrae immundicia the slime filth of the earth what are your rich Furres of Sables Budge or Ermins but the skinnes of sauage beastes what 's your softe veluet silke and sattin but the excrements of vyle wormes what 's your sweete muske and Ciuet but the ordure of vermin what are your perpetuityes of fayre houses Castles Honors cal'd after your names but Nimrods Statues and monuments of former future confusions Of all which when ye haue most then haue ye least and neuer so freed as when you are loosed from them and can say with a perfect heart as did the Apostle I counted all thinges but losse and did iudge them to be doung that I might winne Christ. But leaue we a little these dead carkases of elder times with the cause of their ruines which was their sinne come we neerer home euen to that which wee feele in our bones and finde in our flesh as harbengers of deathes approach and deeper printes of our mortalitye You that are of yeeres olde

with the coniunction of planets with doubtfull Oracles out of the hollowe vauts and predictions of Merlin Bardie many Beldarnmes of this land we tell destinies reade riddles trie our soules in the search of that we can neuer sound nay more wee take frō God the honor of a free agent and we tie him to a necessitie fatal wrought out by the creatures vpon the Anuil of error to betray the truth and trappe the innocent of whome Augustine said truelye aedificantur ad credendafata vt eorum corda fiant fa●●a That is ordeyned they are to beleeue destinie that their foolish hearts might become beastely Of many to repeate a few and as it were to giue you a taste of former follies what was it but like bea●●linesse in the Mathematitiās of those daies to tel vs of a climatterical yeare and a goulden nomber which number should shut vp the daies of the world the fiftenth thousand of it age and was it not sembleable madnesse in them by their round quadrant and quin●untiall formes to determine of the world and to deeme of doomesday was it not like follie in Plato sporting himselfe in his Athlantic● to tell vs of another Athens which should bee after nine thousand yeares when this world being worne away another shold succeede of a better people and building Nor was it other then earthlie wisdome in the Egiptians of whome Herodotus speaketh to reporte that in ten thousand yeares the Sunne should shift it place twise rysing where now it falleth twise falling where now it ryseth concluding there upon of two new worldes in ten thousand yeares The beastely Epicures were more sottish in their imaginations who dream'd off infinit worldes one still slitting and another slowing doubly damned in their thoughts for that they deem'd soules mortall and worldes immortall I say of all these as formerlie I haue done with Augustine Borne they were to beleeue destinye that their foolish hearts might become beastely But leaue wee these Pagans in their Atheisme and come wee nearer Christian times for euen Christians haue been are and I feare me will bee ouer bolde and curious in the search of this secret for what was it other then presumptiō in the christians of Augustines time mencioned in his eightenth booke de ciuit Dei who said the world should ende foure hundreth yeares after the Ascention others fiue hundreth others a thousand But as hee saith omnes elusit ipsa temporis experientia Experience played vppon their follies and latter daies still mocked their former dotage Other Christians with the Rabbins haue and doe much busie themselues with the prophesie of Elya the Thesbit wherof they write in their booke Abadasser Duo millia inane Duo millia Lex Duo millia Christus c. That is two thousand yeares nature two thousand yeares the Lawe two thousand yeares grace and for the sinnes of the world some of those shal be cut off to hasten the iudgement Others reason from Peter one day with the Lord is as a thousand yeares Ergo the seauenth thousand yeare shall be the Saboath of rest resurrection and in that seauenth thousand yeare the Chiliasts holde mē shal liue and inioy this earth with Christ but in the eight thousand they shall bee caught vp and reigne with him in heauen for euer Ierome was not farre from that opinion whereof reade Augustine vpon the sixt Psalme but Stipholius of Wittemberge and Hosiander did mightely defend it I passe by as too to curious that vnnecessarye search of Seauens from Adam to Enocke in succession of persons and from Adam to Elia in succession of ages wherby they would prooue the seauenth thousand yeare to be the yeare of glorie when God should come in the cloudes with his fierie deludge as Elias went vp in his fierie Charret But of all others who are in the Calender of Christians our aduersaries I meane the Papists are most foolish in this poynt who determine of the day of Christ by the comming of their Antichrist In discouering of whome least happily they might discouer their Pope to be the man driuen they are to many grosse absurdities 1. First that Antichrist should come of the Tribe of Dan Rhemist 2. Thess. 2. sect 8 and trowe you will it bee possible to distinguish of tribes in this so great a confusion of Israel for if in Ezra his time after the captiuitye their generatiō was not perfectly knowen how much more now after so mightye a dispertion in the world of full sixteene hūdred yeares wil it be impossible to finde out the descent and search the petigree of Dan 2. Againe Antichrist say they shall haue his Imperiall seate at Ierusalem reedifie againe the Temple there Bell lib. 3. de Pontific cap. 13. and this is an absurdity likewise contradicting the truth of Scripture for Haggai the Prophet calleth the Temple builded by Zorobabel the last house 3. Thirdly they holde that he should reigne but three yeares and a halfe and yet in that space he should fight with the three Kings of Libia Aegipt and Ethiopia and persecute the Christians through the whole world Bell. cap. 16. but this is more grosse for let any man imagine how euer it is possible that in so short a time Antichrist being but a meere man should so conquer subdue the whole world in which time and space hardly the flightest Ship can sayle it circuite 4. But the last and whereat principally I aime for my purpose is that they determine of the verye day of Christ his comming to Judgement and set it downe to be iust 45. dayes after the death of their Antichrist Bell de Rom Pontifi Lib 3. cap. 9. Nay nay my bretheren had I time and were it to my Text easilye might I proue that this their deuice is but a drift to shift from themselues what they haue and what they are I meane Antichrist and Antichristian for Rome is the place if Rome be Se●ti-collis to wit The Citye built vpon the seauen Mountaynes whereon the woman sitteth And then he entred the world when the Apostle said There be manye Antichrists whereby we knowe that it is the last time but more fullye he encountred the worlde when 666 did calculate the yeare and decypher his name and nation and here is wisdome Let him that hath wit count the number of the beast for it is the number of a man and his number is as I haue saide 666. whereof Ireneus gaue a touch and taste when in these two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one he discouered his nation language in the other his pompe and pride both numbred aright acording to the Greekes make 666. About which time likewise whole Italy fell from the Emperour to the Pope when Boniface the 3. by Ph●cas was aduanced in tytles And Stephen the 2. by Pipin was preferred to dukedomes since when and