Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sinner_n	8,033	5	8.1661	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

babling and therefore I made these praiers short fitting all the chiefest occasions they will neither burthen thy memorie nor hinder thy affaires Grace before meat SAnctifie good Lord these thy creatures for vs and vs for thy seruice giue vs grace we pray thee to receiue them thankfully and to vse them soberly to thy praise and our comfort through Iesus Christ our Lord. Amen Grace after meat BLessed be the name of our most blessed God for these and for all other blessings that we haue receiued from him through Iesus Christ our Lord. O Lord saue thy Church preserue our King giue vs thy grace and send vs peace for Christ his sake Amen A Praier as we goe to bed O Lord Iesus Christ forgiue me I pray thee all the sins that I haue committed this day against thee and preserue me this night from all dangers I goe naked into my bed but I beseech thee cloath me with thy righteousnesse that I may not goe hence naked into my graue Amen A prayer when thou risest from bed O Sweet Iesus Christ I most humbly thanke thee for the comfortable rest that thou hast giuen this night vnto my wearied body I thanke thee for this light that shineth vpon me and I beseech thee grant that the light of thy heauenly truth may shine in my heart preserue me this day from all euill and guide me in thy way by thy holy spirit Amen A prayer when thou goest to heare a Sermon O Most sweet and blessed Sauiour I doe acknowledge and confesse mine ignorance and I come vnto thee to be instructed Lord open mine eares that I may diligently hearken vnto the words of thy Preacher and open mine heart as thou didst the heart of Lidia that the words which I heare with mine eares may bee ingraffed in my heart and imbraced in my soule to thy glory and to mine owne endlesse comfort Amen A prayer when thou goest to the Communion O Eternall God I see thy iustice and thy hatred against sin and I see the greatnesse of thy loue to mankind that for the washing of our sinnes and the sauing of our soules thou gauest thy only son thus to be broken to shed his pretious bloud I pray thee good Lord make mee partaker of all the benefit of his passion and let his death satisfie thy iustice for all my sins and transgressions Amen A thankesgiuing after the Communion O Most gracious God and louing father as thou hast giuen thine onely Sonne Iesus Christ to die for our sinnes and to be the blessed food of our soules so we most humbly beseech thee to giue vs grace that wee may die vnto sinne and shew our selues truly thankfull vnto thee for these vnspeakable blessings through the same Iesus Christ our Lord. Amen A prayer to be said in afflictions O Most iust and righteous God thou alwaies punishest man for sinne and I confesse O Lord that my sinnes deserue a great deale more punishment then thou hast laid vpon me for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne but thou desirest not the death of a sinner therefore I most humbly beseech thee to forgiue me all my sinnes and to turne away thine anger from me to giue me grace that I may make good vse of this thy fatherly chastisement and to deliuer me from the same when it pleaseth thee for Iesus Christ his sake Amen A prayer to be said in our sicknesse O Eternall and euerliuing God I thy poore and wretched seruant doe acknowledge mine iniquitie I doe see mine infirmitie I am not able to helpe my selfe and I doe confesse that thou art iust and righteous thou knowest best what thou hast to doe and it is best for me to submit my selfe to thy will And therefore I doe most earnestly intreat thee to restore me my health if it be thy will or else to giue me patience to endure this sicknesse to strengthen my faith against all temptations to make me most willing to forsake this world and most ready to come vnto thee whensoeuer thou callest Grant this ô gracious God for Iesus Christ his sake Amen A prayer to be said at the very houre of death O Sauiour of the world saue mee forgiue me all my sinnes and receiue my soule into thy hands ô sweet Iesus come euen so come quickly Amen Iehouae liberatori FINIS

that hee commanded Ob. Abraham to sacrifice his sonne and bad the Israelites to rob the Aegyptians and willed the death of his owne Sonne c. but all these are sinnes therefore sinnes proceed from him I answer that whatsoeuer God commandeth Whatsoeuer God would haue done is no sinne to doe to doe the same is no sinne for sinne is the transgressing of his commandement And yet for the fuller vnderstanding of this point viz. the doing of the thing which God willeth or commandeth I say that in some it may be a sinne in others no sinne For It is not enough for vs to doe what he biddeth but wee must be sure to doe it in that verie manner that he prescribeth and to that verie end which he intendeth Quia modus finis actionis constituunt actionem Because the manner and the end of an action doth make the action good or bad And therefore I say that if Abraham The manner of doing and the end of actions makes them either good or euill had killed his sonne meerely because he would obey God and fulfill his will in all particular respects he had not sinned Nor yet the Iewes in crucifying the Sonne of God whereof the other was a type and figure if they had done the same only to fulfill the will of God and in the same manner and to the same end as God had decreed the same But they did not so therefore they sinned for God gaue him out of the depth of his loue to die for vs that we might be redeemed by him but they put him to death out of the depth of their malice and enuie against him and therefore the same act of crucifying Christ was no sinne as it was decreed by God but a most grieuous sinne as it was committed by them And so you see that God which is the author of grace and goodnesse cannot be the author of the euill of sinne and wickednesse 2. As hee cannot bee the author of That God is not properly the author of any punishment the euill of sinne because he is the author of grace so can he not be the author of the euill of punishment because he is the author of peace for peace is a sweet harmonie and consent of all things in their due order without any manner of distraction or diuulsion but punishments are the distracting and disturbing of the quiet dispositions of things contrarie to their naturall inclinations And therefore I say that God cannot properly be said to be the author of the euill of punishment But for the better vnderstanding of this point I desire you to consider that this euill of punishment may be taken two wayes 1. As it is euill and a dissolution of the creature 2. As it tendeth to good either in respect of 1. Man 2. God 1. In the first sense I say God cannot besaid to be author of this euill for hee desireth not the death of a sinner he made all things that they might haue their being Et quia omne agens agit sibi simile And because euerie agent worketh an effect like vnto himselfe therefore God properly worketh the happinesse and not the miserie the saluation and not destruction of his creatures 2. I say that the euill of punishment may tend to good and that 1. In respect of man and that likewise The manifold good of afflictions many wayes but especially these three wayes 1. To make him loath his sinnes and forsake them 2. To make him wearie of the world and despise it 3. To make him long for Christ and desire him 1. As the correction of a childe makes him leaue his faults so the afflictions of the godly make them forsake their sinnes for Before I was corrected I went wrong saith the Prophet Dauid but now I haue learned to keepe thy commandements And therefore It is good for me that I haue beene in trouble that I might learne to keepe thy commandements God therefore may and doth send afflictions that they may hedge in the waies of men and so keepe them in the paths of his commandements And so the Prophet saith Thou hast hedged in my wayes with thornes 2. Our soules are glued vpon the vanities of this world and therefore as the mother putteth aloes or mustard or some like bitter things vpon her teats when she would weane her childe that is so fond of her breasts so doth God anoint the vanities of this world with the bitter ointment of afflictions that we might be euen wearie of the same 3. He sendeth afflictions not only to make vs loath our sinnes and waxe wearie of the world but also to make vs long for grace and seeke to him for peace that we may be freed from these miseries Nam mala quae nos hic premunt Gregor in Moral ad Deum nos ire compellunt For the miseries of this world makes vs long for the happinesse of the heauenly kingdome saith S. Gregorie And so in this respect God may be said to bee the author of afflictions and punishments as they tend to this good to chasten vs for our profit that we Heb. 12. 10. may be partakers of his holinesse as the Apostle speaketh For thus they are like vnto the bitter potions of physick good because necessary for some good end otherwise Bonum necessarium extra terminos necessitatis non est bonum a necessarie good is not good but for necessities sake so is physicke to procure the health of our bodies and so afflictions to procure the health of our soules 2. In respect of God punishments Punishments declare the iustice of God and afflictions tend to good for they are all inflicted vpon man for sinne and are the effects of iustice and therefore must needs be good For whatsoeuer is iust is good But the punishments of the wicked either in this life or in the future life are the iust iudgements of God for sinne therefore in this respect they must needs be good They shew Gods hatred vnto sinne and his iustice in punishing all sinners And so I confesse that in these respects the Prophet might most truly say there was no euill in the city which the Amos 3. 6. Lord had not done and God himselfe say I and none else doe forme the light and create darknesse doe make peace and create euill i. as I doe properly suapte natura of mine owne nature effect that which is good in all respects so ex quadam sequela for diuers respects tending to good I doe willingly suffer all euill yea both the euill of sinne and the euill of punishment for though neither of these be simply good yet either of them tend to good and therefore are suffered of God For God would neuer suffer any euill but that he meant out of that euill to effect a greater good saith S. Augustine as by the suffering Aug. in enchirid ad Laurent of the sinnes of the elect he sheweth the

only but rather for all the men of the world for where it is said God so loued the world that he gaue his only begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life if wee should say that by the world here is vnderstood the elect the whole sentence of Christ would proue to be full of absurdities For that were a strange saying God so loued the elect that he gaue his only begotten Sonne that whosoeuer of the elect should beleeue in him should not perish but haue euerlasting life And therfore it must be vnderstood of all men in generall that God gaue his Sonne for them all that whosoeuer of them all should beleeue in him should not perish but haue euerlasting life And so Prosper Fulgentius and diuers others after S. Augustine doe auerre that God gaue his Sonne to die pro toto genere humano for all mankinde and that Christ offered himselfe a sacrifice for the sinnes of the whole world and therefore commandeth vs to preach the Gospell of faith and repentance vnto Matth. 28. vlt. all men And so the Apostle sheweth that some shall denie the Lord that bought 2 Pet. 2. them And S. Paul biddeth vs not to Rom. 14. 15. destroy him with our meat for whom Christ died and in many other places it appeares most manifestly that God gaue his Sonne to die for all men Heb. 10. 29. Why Christ died for all men And the reason hereof may be said to be two-fold 1. That all men might haue a remedie and a Sauiour if they themselues would receiue grace and lay hold on the same 2. That God might be iustified in his saying and cleere when they are iudged which otherwise could not be For how could he lay it as a sinne vnto their charge to refuse the grace of Christ if Christ were neuer sent nor intended to be sent for them and therefore God sent his Sonne to die for all that all might be saued if they should receiue him or be iustly condemned if they did neglect him for seeing God gaue the meanes to helpe them and they neglected this meanes then are they without excuse they haue not a word to speake But against this it is obiected that Obiect he came to giue his life a ransome for manie Mat. 20. 28. Matt. 20. 28. Esay 53. 11. therefore not for all for his sheepe Ioh. 10. 15. therefore not for the goats for his friends Ioh. 15. 14. for his Church Eph. 5. 25. for them that beleeue Rom. 3. 22. and for them that obey Heb. 5. 9. therefore not for his foes not for alients not for infidels not for the disobedient and such like I answer that for the vnderstanding of these and all such like places we must remember that the intention and purpose of God in sending his Sonne into the world is two-fold 1. Generall that all men might haue a sufficient remedie giuen and offered vnto them to saue them if they accepted the remedie or to make them without excuse if they refused or neglected the same 2. Speciall that seeing God did foresee the maliciousnesse of man would not of it selfe regard it by the assistance of his more especiall grace working in the hearts of his chosen they should yeeld to accept and apply the grace of Christ for their saluation And so God gaue his Sonne to die for all but not with a purpose to worke the application of his death in all for the saluation of all but only as I said before to shew his loue in giuing him and to make them without excuse for neglecting him And hee gaue him for his sheepe for his friends c. with a speciall intent to help their imbecillitie to worke grace in their hearts to make them to lay hold and apply the benefits of his death for their eternall saluation And now by this one distinction I may easily answer to all obiections for 1. In that they say for whom Christ died for them he intercedeth and prayeth and for whom he prayeth not for them he died not for none would offer the sacrifice of his bodie for them for whom he would not offer the sacrifice of his lips but for the wicked and reprobates he prayeth not I pray not for the world Ioh. 17. 9. therefore for the wicked reprobates he died not I answer that for whom hee died with a speciall intent to worke the effectuall application of his death thereby to saue them for them he prayed that so his death might be effectuall for them econtra for whom he prayed not I confesse he died not with an intent to worke the effectuall application of his death thereby to saue them but only to procure them a sufficient remedie to be saued if they would thereby to shew his loue in giuing this remedie and to make them without excuse for neglecting the same 2. In that they say Christ died for those only in whom he hath attained the end of his death for that whatsoeuer attaineth not vnto his end is done in vaine and argueth want of wisdome or power in the agent But the end of Christ his death i. saluation is attained vnto only in the elect Matth. 16. 16. Ioh. 3. 36. and therefore his death was only for the elect I answer to the minor proposition that the end of Christs death is two-fold 1. The saluation of the elect by applying his death vnto them through the speciall working of his grace 2. The manifesting of his loue and making the wicked without excuse for not receiuing his grace he only dying for these and not working in them the speciall application of his death And so the end of Christs death is indeed attained vnto both in the elect and in the reprobate 3. In that they say For whom Christ died for them he made full satisfaction for their sinnes as the Apostle sheweth in whom we haue redemption Ephes 1. 7. through his bloud the forgiuenesse of sinnes according to the riches of his grace but Christ made not any satisfaction Coloss 1. 14. for the sinnes of the reprobate for if he had then God in iustice could not punish them for those sinnes for which Christ had fully satisfied therefore it cannot be that Christ died for the reprobates I answer that Christ made sufficient The wicked condemned for not applying the merits of Christ satisfaction for the sinnes of the reprobates and yet God in iustice may punish them for want of application of the merits of Christ for as the patient may well perish though the physicke be made for him if he doth not receiue apply the same vnto himselfe as S. Augustine sheweth that we were all sicke of sinne and the heauenly Physitian descended vnto vs and brought vs heauenly physicke imo pharmaca benedicta euen most blessed medicines yet merito perijt aegrotus the sicke man may well perish if he doth not receiue and apply this heauenly physicke