Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	act_n	action_n	angel_n	21	3	6.9223	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64109	The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities.	Taylor, Jeremy, 1613-1667.; Vaughan, Robert, engraver.	1650 (1650)	Wing T371; ESTC R203748	252,635	440

dye The practise of this part of justice is to be directed by the following Rules Rules of making Restitution 1. Whosoever is an effective real cause of doing his Neighbour wrong by what instrument soever he does it whether by commanding or incouraging it by counselling or commending it by acting it or not hindering it when he might and ought by concealing it or receiving it is bound to make restitution to his Neighbour if without him the injury had not been done but by him or his assistance it was For by the same reason that every one of these is guilty of the sin and is cause of the injury by the same they are bound to make reparation because by him his Neighbour is made worse and therefore is to be put into that state from whence he was forced And suppose that thou hast perswaded an injury to be done to thy Neighbour which others would have perswaded if thou hadst not yet thou art still obliged because thou really didst cause the injury just as they had been obliged if they had done it and thou art not at all the lesse bound by having persons as ill inclined as thou wert 2. He that commanded the injury to be done is first bound then he that did it and after these they also are obliged who did so assist as without them the thing would not have been done If satisfaction be made by any of the former the latter is tyed to repentance but no restitution But if the injured person be not righted every one o● them is who●ly guilty of the injustice and therefore bound to restitution singlely and intirely 3. Whosoever intends a little injury to his Neighbour and acts it and by it a greater evil accidentally comes he is obliged to make an intire reparation of all the injurie of that which he intended and of that which he intended not but yet acted by his own instrument going further then he at first purposed it He that set fire on a plane Tree to spite his Neighbour and the plane Tree set fire upon his Neighbours House is bound to pay for all the losse because it did all arise from his own ill intention It is like murder committed by a drunken person involuntary in some of the effect but voluntary in the other parts of it and in all the cause and therefore the guilty person is answerable for all of it And when Ariarathes the Cappadocian King had but in wantonesse stop'd the mouth of the river Melanus although he intended no evil yet Euphrates being swell'd by that means and bearing away some of the strand of Cappadocia did great spoil to the Phrygians and Galatians and therefore by the Roman Senate was condemned in three hundred talents towards reparation of the damage Much rather therefore when the lesser part of the evil was directly intended 4. He that hinders a charitable person from giving alms to a poor man is tyed to restitution if he hindred him by fraud or violence Because it was a right which the poor man had when the good man had designed and resolved it and the fraud or violence hinders the effect but not the purpose and therefore he who used the deceit or the force is injurious and did damage to the poor man But if the alms were hindered onely by intreaty the hinderer is not tyed to restitution because intreaty took not liberty away from the giver but left him still Master of his own act and he had power to alter his purpose and so long there was no injustice done The same is the case of a Testator giving a legacy either by kindenesse or by promise and common right He that hinders the charitable Legacy by fraud or violence or the due Legacy by intreaty is equally obliged to restitution The reason of the latter part of this case is because he that intreats or perswades to a sin is as guilty as he that acts it and if without his perswasion the sin and the injury would not be acted he is in his kinde the intire cause and therefore obliged to repair the injury as much as the person that does the wrong immediately 5. He that refuses to do any part of his duty to which he is otherwise obliged without a bribe is bound to restore that money because he took it in his Neighbours wrong and not as a salary for his labour or a reward of his wisdom for his stipend hath paid all that or he hath obliged himself to do it by his voluntary undertaking 6. He that takes any thing from his Neighbour which was justly forfeited but yet takes it not as a Minister of justice but to satisfie his own revenge or avarice is tyed to repentance but not to restitution For my Neighbour is not the worse for my act for thither the Law and his own demerits bore him but because I took the forfeiture indirectly I am answerable to God for my unhandsome unjust or uncharitable circumstances Thus Philip of Macedon was reproved by Aristides for destroying the Phocenses because although they deserved it yet he did it not in prosecution of the law of Nations but to enlarge his own dominions 7. The heir of an oblig'd person is not bound to make restitution if the obligation passed onely by a personal act but if it passed from his person to his estate then the estate passes with all its burden If the Father by perswading his neighbour to do injustice ●e bound to restore the action is extinguished by the death of the Father because it was onely the Fathers sin that bound him which cannot directly binde the son therefore the son is free And this is so in all personal actions unlesse where the civil Law interposes and alters the case These rules concern the persons that are obliged to make restitution the other circumstances of it are thus described 8. He that by fact or word or signe either fraudulently or violently does hurt to his Neighbours body life goods good name friends or soul is bound to make restitution in the several instances according as they are capable to be made In all these instances we must separate intreaty and inticements from deceit or violence If I perswade my Neighbour to commit adultery I still leave him or her in their own power and though I am answerable to God for my sin yet not to my Neighbour For I made her to be willing yet she was willing that is the same at last as I was at first but if I have used fraud and made her to believe a lie upon which confidence she did the act and without it she would not as if I tell a woman her Husband is dead or intended to kill her or is himself an adulterous man or if I use violence that is either force her or threaten her with death or a grievous wound or any thing that takes her from the liberty of her choice I

and will save such as are of an humble spirit Psal. 34.17 Thou Lord shalt save both man and beast how excellent is thy mercy O God and the children of men shall put their trust under the shadow of thy wings Psal. 36.7 They shall be satisfied with the plenteousness of thy house and thou shalt give them to drink of thy pleasures as out of the rivers v. 8. For with thee is the well of life and in thy light we shall see light v. 9. Commit thy way unto the Lord and put thy trust in him he shall bring it to passe Ps. 37.5 But the salvation of the righteous cometh of the Lord who is also their strength in the time of trouble v. 40. So that a Man shall say verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth Psal. 58.10 Blessed is the man whom thou choosest and receivest unto thee he shall dwell in thy court and shall be satisfied with the pleasures of thy house even of thy holy temple Psal. 65.4 They that sow in tears shall reap in joy Psal. 126.6 It is written I will never leave thee nor forsake thee Heb. 13.5 The prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shal be forgiven Iam. 5.15 Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will binde us up Hos. 6.1 If we sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 Iohn 2.2 If we confesse our sins he is faithful righteous to forgive us our sins and to cleanse us from all unrighteousnesse 1 Iohn 1.9 He that forgives shall be forgiven Luke 6.37 And this is the confidence that we have in him that if we ask any thing according to his will he heareth us 1 Iohn 5 14. And ye know that he was manifested to take away our sins 1 Iohn 3.5 If ye being evil know to give good things to your children how much more shall your Father which is in Heaven give good things to them that ask him Matth. 7.11 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the World to save sinners * He that hath given us his Son how should not he with him give us all things else Acts of hope to be used by sick persons after a pious life I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the love of God which is in Christ Jesus our Lord Rom. 8.38 I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous Judge shall give me at that day and not to me onely but unto all them also that love his appearing 2 Tim. 4.7 Blessed be the God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comforts who comforts us in all our tribulation 2 Cor. 1.3 A prayer to be said in behalf of a sick or dying person O Lord God there is no number of thy dayes nor of thy mercies and the sins and sorrowes of thy servant also are multiplied Lord look upon him with much mercy and pity forgive him all his sinnes comfort his sorrowes ease his pain satisfie his doubts relieve his feares instruct his ignorances strengthen his understanding take from him all disorders of spirit weaknesse and abuse of fancy Restraine the malice and power of the spirits of darknesse and suffer him to be injured neither by his ghostly enemies nor his own infirmities and let a holy and a just peace the peace of God be within his conscience Lord preserve his senses till the last of his time strengthen his faith confirm his hope and give him a never ceasing charity to thee our God and to all the world stir up in him a great and proportionable contrition for all the evils he hath done and give him a just measure of patience for all he suffers give him prudence memory and consideration rightly to state the accounts of his soul and do thou remind him of all his duty that when it shall please thee that his soul goes out from the prison of his body it may be receiv'd by Angels and preserved from the surprize of evil spirits and from the horrors and amazements of new and stranger Regions and be laid up in the bosom of our Lord till at the day of thy second coming it shall be reunited to the body which is now to be laid down in weaknes and dishonour but we humbly beg may then be raised up with glory power for ever to live and to behold the face of God in the glories of the Lord Jesus who is our hope our resurrection and our life the light of our eyes and the joy of our soules our blessed and ever glorious Redeemer Amen Hither the sick person may draw in and use the acts of several vertues respersed in the several parts of this book the several Letanies viz. of repentance of the passion and the single pray●rs according to his present needs A prayer to be said in a storm at Sea O my God thou didst create the earth and the Sea for thy glory and the use of Man and doest daily shew wonders in the deep look upon the danger and fear of thy servant my sins have taken hold upon me and without the supporting arm of thy mercy I cannot look up but my trust is in thee Do thou O Lord rebuke the Sea and make it calm for to thee the windes and the sea obey let not the waters swallow me up but let thy Spirit the Spirit of gentlenesse and mercy move upon the waters Be thou reconcil'd unto thy servants and then the face of the waters will be smooth I fear that my sinnes make me like Ionas the cause of the tempest Cast out all my sins and throw not thy servants away from thy presence and from the land of the living into the depths where all things are forgotten But if it be thy wil that we shall go down into the waters Lord receive my soul into thy holy hands and preserve it in mercy and safety till the day of restitution of all things and be pleased to unite my death to the death of thy Son and to accept of it so united as a punishment for all my sinnes that thou mayest forget all thine anger and blot my sinnes out of thy book and write my soul there for Jesus Christ his sake our dearest Lord and most mighty Redeemer Amen Then make an act of resignation thus To God pertain the issues of life and death It is the Lord let him do

the spirits of one used to feed better yet the cheerfulnesse of a spirit that is blessed will make a thin table become a delicacy if the man was as well taught as he was fed and learned his duty when he received the blessing Poverty therefore is in some sences eligible and to be preferred before riches but in all sences it is very tolerable Death of Children or neerest Relatives and Friends There are some persons who have been noted for excellent in their lives and passions rarely innocent and yet hugely penitent for indiscretions and harmlesse infirmities such as was Paulina one of the ghostly children of S. Hierom and yet when any of her children dyed she was arrested with a sorrow so great as brought her to the margent of her grave And the more tender our spirits are made by Religion the more easy we are to let in grief if the cause be innocent and be but in any sence twisted with piety and due affections * To cure which we may consider that al the world must die therfore to be impatient at the death of a person concerning whom it was certain and known that he must die is to mourn because thy friend or childe was not born an Angel and when thou hast a while made thy self miserable by an importunate and uselesse grief it may be thou shalt die thy self and leave others to their choice whether they will mourn for thee or no but by that time it will appear how impertinent that grief was which served no end of life and ended in thy own funeral But what great matter is it if sparks fly upward or a stone falls into a pit if that which was combustible be burned or that which was liquid be melted or that which is mortal do die It is no more then a man does every day for every night death hath gotten possession of that day and we shall never live that day over again and when the last day is come there are no more dayes left for us to die And what is sleeping and waking but living and dying what is Sping and Autumne youth and old age morning and evening but real images of life and death and really the same to many considerable effects and changes Vntimely death But it is not mere dying that is pretended by some as the cause of their impatient mourning but that the childe died young before he knew good and evil his right hand from his left and so lost all his portion of this world and they know not of what excellency his portion in the next shall be * If he dyed young he lost but little for he understood but little and had not capacities of great pleasures or great cares but yet he dyed innocent and before the sweetnesse of his soul was deflour d and ravished from him by the flames and follies of a forward age he went out from the dining-rooms before he had fallen into errour by the intemperance of his meat or the deluge of drink and he hath obtain'd this favour of God that his soul hath suffered a lesse imprisonment and her load was sooner taken o●f that he might with lesser delayes goe and converse with immortal spirits and the babe is taken into Paradise before he knows good and evil For that knowledge threw our great Father out and this ignorance returns the childe thithe * But as concerning thy own particular remove thy thoughts back to those dayes in which thy childe was not born and you are now but as then you was and there is no difference but that you had a son born and if you reckon that for evil you are unthankful for the blessing if it be good it is better that you had the blessing for a while then not at all and yet if he had never been born this sorrow had not been at all but be no more displeased at God for giving you the blessing for a while then you would have been if he had not given it at all and reckon that intervening blessing for a gain but account it not an evil and if it be a good turn it not into sorrow and sadnesse * But if we have great reason to complain of the calamities and evils o● our life then we have the lesse reason to grieve that those whom we loved have so small a portion of evil assigned to them And it is no small advantage that our children dying young receive for their condition of a blessed immortality is rendred to them secure by being snatcht from the dangers of an evil choice and carried to their little cells of felicity where they can weep no more And this the wisest of the Gentiles understood well when they forbade any offerings or libations to be made for dead infants as was usual for their other dead as believing they were entred into a secure possession to which they went with no other condition but that they passed into it thorough the way of mortality and for a few moneths wore an uneasy garment And let weeping parents say if they do not think that the evils their little babes have suffered are suf●icient If they be why are they troubled that they were taken from those many and greater which in succeeding years are great enough to try all the reason and religion which art and nature and the grace of God hath produc'd in us to enable us for such sad contentions And possibly we may doubt concerning men and women but we cannot suspect that to infants death can be such an evil but that it brings to them much more good then it takes them from in this life Death unseasonable But others can well bear the death of infants but when they have spent some years of childehood or youth and are entred into arts and society when they are hopeful and provided for when the parents are to reap the comfort of all their fears and cares then it breaks the spirit to loose them This is true in many but this is not love to the dead but to themselves for they misse what they had flatterd themselves into by hope and opinion and if it were kindnes●e to the dead they may consider that since we hope he is gone to God and to rest it is an ill expression of our love to them that we weep for their good fortune For that life is not best which is longest and when they are descended into the grave it shall not be inquired how long they have lived but how well And yet this shortening of their dayes is an evil wholly depending upon opinion For if men did naturally live but twenty years then we should be satisfied if they dyed about sixteen or eighteen and yet eighteen years now are as long as eighteen years would be then and if a man were but of a dayes life it is well if he lasts till even long and then sayes his compline an hour before the time and we are pleased and call not that death

of thy glories I will give thanks unto the Lord with my whole heart secretly among the faithful and in the congregation * For salvation belongeth unto the Lord and thy blessing is upon thy servant But as for me I will come into thy house in the multitude of thy mercies and in thy fear will I worship toward thy holy temple * For of thee and in thee and through thee and for thee are all things Blessed be the name of God from generation to generation Amen A ●hort Form of thanksgiving to be said upon any special deliverance as from Ch●ld-birth from Sickness from ba●●el or imminent danger at sea or Land c. O most merciful and gracious God thou fountain of all mercy and blessing thou hast opened the hand of thy mercy to fill me with blessings and the sweet effects of thy loving kindnesse thou feedest us like a Shepherd thou governest us as a king thou bearest us in thy arms like a nurse thou doest cover us under the shadow of thy wings and shelter us like a hen thou O Dearest Lord wakest for us as a Watchman thou providest for us like a Husband thou lovest us as a friend and thinkest on us perpetually as a careful mother on her helplesse babe and art exceeding merciful to all that fear thee and now O Lord thou hast added this great blessing of deliverance from my late danger here name the blessing it was thy hand and the help of thy mercy that relieved me the waters of affliction had drowned me and the stream had gone over my soul if the spirit of the Lord had not moved upon these waters Thou O Lord didst revoke thy angry sentence which I had deserved and which was gone out against me Unto thee O Lord I ascribe the praise and honour of my redemption I will be glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my soul in adversity As thou has● s●r●ad thy hand upon me for a covering so also enlarge my heart with thankfulnesse and fill my mouth with praises that my duty and returns to the● may be great as my needs of mercie are and let thy gracious favours and loving kindnes●e endure for ever and ever upon thy servant and grant that what thou hast sown in mercy may spring up in duty and let thy grace so strengthen my purposes that I may sin no more lest thy threatning return upon me in anger and thy anger break me into pieces but let me walk in the light of thy favour and in the paths of thy Commandments that I living here to the glory of thy name may at last enter into the glory of my Lord to spend a whole eternity in giving praise to thy exalted and ever glorious name Amen We praise thee O God we knowledge thee to be the Lord * All the earth doth worship thee the Father Everlasting * To thee All Angels cry aloud the Heavens and all the powers therein * To thee Cherubim and Seraphim continually do cry * Holy Holy Holy Lord God of Sabaoth * Heaven and Earth are full of the Majesty of thy glory * The glorious company of the Apostles praise thee * The goodly fellowship of the Prophets praise thee * The noble army of Martyrs praise thee * The holy Church throughout all the world doth knowledge thee * The Father of an infinite Majesty * Thy honourable true and only Son * Also the Holy Ghost the Comforter * Thou art the King of glory O Christ. * Thou art the everlasting Son of the Father * When thou tookest upon thee to deliver man thou didst not abhor the Virgins womb * When thou hadst overcome the sharpnesse of death thou didst open the Kingdom of Heaven to all Believers * Thou sittest at the right hand of God in the glory of the Father * We believe that thou shalt come to be our Judge * We therefore pray thee help thy servants whom thou hast redeemed with thy precious blood * Make them to be numbered with thy Saints in glory everlasting * O Lord save thy people and blesse thine heritage * Govern them and lift them up for ever * Day by day we magnifie thee * And we worship thy name ever world without end * Vouchsafe O Lord to keep us this day without ●in * O Lord have mercy upon us have mercy upon us * O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Amen A Prayer of thanksgiving after the receiving some great blessing as the birth of an Heir the successe of an honest designe a victory a good harvest c. O Lord God Father of mercies the fountain of comfort and blessing of life and peace of plenty and pardon who fillest Heaven with thy glory and earth w th thy goodnes I give thee the most earnest most humble and most enlarged returnes of my glad and thankful heart for thou hast refreshed me with thy comforts and enlarged me with thy blessing thou hast made my flesh and my bones to rejoyce for besides the blessings of all mankinde the blessings of nature the blessings of grace the support of every minute and the comforts of every day thou hast opened thy bosom and at this time hast powred out an excellent expression of thy loving kindnesse here name the blessing What am I O Lord and what is my Fathers house what is the life and what are the capacities of thy servant that thou should'st do this unto me * that the great God of men and Angels should make a special decree in Heaven for me and send out an Angel of blessing and instead of condemning and ruining me as I miserably have deserved to distinguish me from many my equals and my betters by this and many other special acts of grace and savour Praised be the Lord daily even the Lord that helpeth us and powreth his benefits upon us He is our God even the God of whom cometh salvation God is the Lord by whom we escape death Thou hast brought me to great honour and comforted me on every side Thou Lord hast made me glad through thy works I will rejoyce in giving praise for the operation of thy hands O give thanks unto the Lord and call upon his name tell the people what things he hath done As for me I will give great thanks unto the Lord and praise him among the multitude Blessed be the Lord God even the Lord God of Israel which only doth wondrous gracious things And blessed be the name of his Majesty for ever and all the earth shall be filled with his Majesty Amen Amen Glory be to the Father c. As it was in the beginning c. A Prayer to be said on the Feast of Christmas or the birth of our ble●sed Saviour Iesus the same also may be said upon the Feast of the Annunciation and Purification of the B. Virgin