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A07790 A short treatise of death in sixe chapters Together with the ænigmatick description of old age and death written Ecclesiastes 12 chap. exponed and paraphrased in English meetre. Written by Mr. William Morray minister of Gods word. Morray, William. 1631 (1631) STC 18167; ESTC S121485 18,101 56

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often meditation of death dying often we may in end die both easily and well Cicero sayeth that the whole life of wise men is the meditation of death Somnium Scip. And it is recorded of the Macedonian King that he commanded his Page once everie day to come and say to him Remember thou art mortall That holy man Hieronimus had alwayes in his studie besides him a dead mans skull and running glasse to keepe him in mynd of shortnesse of his life and certaintie of his death Secondly the often meditation of death is necessare and profitable to make vs liue and die well because it is a strong bitte and bridle against sinne Remember thy death sayeth Ierome and thou shall not sinne and GOD speaking by Moses of his people Israell sayeth Deuter. 32.29 O that they were wise then would they vnderstand this they would consider their latter end and IEREMIE Lament 1.9 Her filthinesse is in her skirts she remembered not her last end Eccles 11.9 and SALOMON scorning the folly of youth sayeth Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thine youth and walke in the wayes of thine heart and in the sight of thine eyes then he addeth as water to their wyne but know thou that for all these things GOD will bring thee to judgement Thirdly often meditation of death causeth vs to contemne this short vaine life wherein all is vanitie and vexation of Spirit which is like to a dreame a shaddow a vapour like to the way of a ship in the sea or like to an arrow shot foorth of a bow which both when they are past their trace is no more seene and man in this life is like the flower of the field which sor a tyme is greene but afterwards withereth and falleth downe so I may say with one Vita quid est hominum nisi vallis plena malorum Principio medio fine dolenda suo That is to say What is mans life a valley full of ill Beginning mids and end lamenting still And with an other What if a day or a month or a yeare Crowne thy delights with a thousand wisht contentings Essex lament Can not the chaunce of a night or an houre Crosse thy delights with as many sad tormentings Finally this often meditation of death prepareth vs for it and armeth vs against it so that it commeth not to vs vnawars as a thiefe in the night but wee looke for it wee watch and pray for strength and comfort in the houre of it and when it commeth will say with old Simeon Now LORD thou lettest thy servant depart in peace and also with David and CHRIST In thy hands O LORD I commend my Spirit and with the first Christian Martyre Stephen LORD IESUS receaue my Spirit The second Chapter What death is and of the causes of naturall death IN holy Scripture death is taken in diverse senses as first and most properly for the dissolution of soule and body Secondly for the separation of soule from GOD his grace and favour Thirdly for the separation both of bodie and soule from GOD his grace and glorie eternallie Death then beeing taken into the first sense is commoun to all mankynd since the fall of Adam and Evah our first Parents as witnesseth the Apostle saying As by one man sinne entered in the world Rom. 5.12 and by sinne death and so death went over all men for all men haue sinned In the second sense death since the fall of our first Parents is also common to all mankind vntill they be quickned againe by the Spirit of regeneration as testifieth this same Apostle saying And you hath he quickned who were dead in sinnes and trespasses Ephes 2.1 In the third sense Death is only proper to the Reprobate and it is called in holy Scripture the second death as posterior to the first which wee call naturall death from this death there is a promise of GOD that all such shall bee delivered Revel 20 6 who are partakers of the first resurrection that is of true faith and repentance Now in order of time death in finne is first that is to say the separation of soule and body from GOD his grace and favour Naturall death which is the separation of soule and body is next Everlasting death which is the separation of both soule and body from the grace and glory of GOD for ever last The first sort of death is verie fearefull but the feare of it apprehended by few because it floweth from the wrath of GOD and is a death in sinne a spirituall death yet it is not desperate for Christ died for vs Rom. 4.25 and rose againe to justifie and sanctifie vs And GOD for his sake freely forgiues our sinne who beleeue in his Sonne his Spirit is given vs with his word and Sacraments to regenerate and quicken and at last to perfectly sanctifie vs. 2 Cor. 3.18 The second sort of death is also fearefull because in the owne nature of it it is the punishment of sinne Also because in this dissolution of soule and body that haue beene straitly and long joyned together and acquaint one with other as two neare and deare friends they are loath to sunder So nature abhorreth and feareth this very naturall death but faith and grace overcommeth this horror and feare and maketh the true Christians to triumph over death As witnesseth the Apostle when hee said O wretched man that I am who shall deliver mee from this body of death Rom. 7 24.25 I thanke GOD through Iesus Christ And in an other place O death where is thy sting 1 Cor. ●5 55.56.57 The sting of death is sinne and the strength of sinne is the Law But ihanks bee to GOD who giveth vs the victorie through our LORD IESVS CHRIST The third sort of death is most terrible because from it there is no redemption nor delyverie if once wee bee plunged therein It is therefore called the second death the wrath to come everlasting fire everlasting paine everlasting destruction from the which both living and dying wee should labour and pray to bee delivered seeing wee are warned to flie from the wrath to come Math. 37 And IESUS CHRIST hath delivered all true Christians from thence This much of the diverse sorts of death 1 Thess 1.10 whereof the holy Scripture maketh mention Now I minde chiefly to speake of naturall death which I define The dissolution of soule and body The causes there of are these following First the efficient cause of death is sinne for if man and woman had not sinned they should not haue died Thus GOD did signifie to our first Parents by the tree of life and the tree of the knowledge of good and evill which grew in the midst of the Garden in Eden The first was to him a Sacrament or signe that so long as they continued in GODS obedience they should liue happily The
death As testifieth the Apostle saying CHRIST Hee also tooke part of the same flesh and blood that through death he might destroy him Hebr. 2 14.15 that had the power of death that is the Devill And deliver them who through feare of death were all their lifetime subject to bondage The feare of death that commeth of desperation of all sorts of feare of death is worst for there is no remedie against it if it bee totall And finall yea it is a haynous sinne for it denyeth both Gods power and mercie to saue a sinner and the trueth of his promises thereanent And it is a foolish feare for oft times men and women giving place to this feare for feare of death and Hell precipitate themselfe in both as the examples of Saul Achitophel Iudas and many others proue The fourth Chapter Remedies and comforts against the feare of naturall death ALbeit as I haue said in the former chapter there bee a sort of feare of death which may bee without sinne yet there is no sort of feare of death with out paine and trouble to the patient as witnesseth the Apostle Iohn 1 Iohn 4.18 saying indefinitly or generally of feare feare hath torment Therefore consolations and remedies are to bee sought against all sorts of feare of death Consolations and remedies against that feare of death which I called naturall wherevnto all mankynd haue beene or shall be subject CHRIST IESUS our LORD not excepted are these following The first and most soveraine remedie against the naturall feare of death is to haue faith and confidence in GODS loue mercie and trueth according to his promises Thus did David comfort himselfe against this sort of feare of death when hee said Though I should walke though the valey of the shadow of death Psal 23.4 I will feare no evill for thou art with mee thy rode and thy staffe they comfort mee So did Simeon comfort himselfe when hee said LORD now lettest thou thy servant depart in peace Luke 2 29.30 according to thy word For mine eyes haue seene thy salvation So did CHRIST IESUS our LORD Luke 22 42 when hee said Not my will but thy will be done And Father in thy hands I commend my spirit which prayers of his the Apostle expoundeth thus In the dayes of his flesh he offered vp prayers and supplications with strong crying teares vnto him Heb. 5 7 that was able to saue him from death and was also heard in that which hee feared The second comfort and remedie against the feare of death naturall is to meditate First That the day of death is better nor the day of birth as Salomon sayeth For by death sinne is abolished Eccles 7.10 and after it wee shall sinne no more But by birth wee enter into a sinfull life and by death the body is fred from all sense of miserie and is no more an instrument actiue or passiue of sinne but by birth our bodies are subject to the sense of many miseries and the members thereof made weapons of vnrighteousnesse to serue sin Rom. 6.13 By death our soule entereth vnto an happie and eternall life by birth it entereth vnto a miserable and mortall life therefore death not only is not to be feared by a Christian but in some respects is rather to bee wished and hoped for with joy for by death wee goe out of this pilgrimage home to our father in Heaven from banishment vnto a Kingdome from prison to a palace from darknesse to light from death to life from dangers vnto securitie from labour to rest from all manner of miserie to everlasting felicitie Next we should meditate that it is as great folly to feare death as to feare old age for as old age followeth after youth so death followeth after old age and the failed tabernacle of the bodie falleth therefore as they who dwell in ruinous houses studie not so much vpon the falling of the house as how with diligence to get out so we should be alwayes readie to die and not stand amazed with the feare of death If therefore we will feare death wee must ever feare it for there is nothing more certaine than that once wee shall die and nothing more vncertaine than how where or when we shall die so it is a great folly to vs to hold our selues in the continuall torment of the feare of death Things doubtfull are to be feared but things certaine as death to bee exspected Thirdly we should meditate that our life is like vnto a ship in voyage by sea wherein when wee haue outsailed our bairne-age our youth our old yeares and the best yeares of old age then the commoun end of all flesh beginneth to kyth which is death we take it to bee a rock to make shipwrack vpon wee are deceaved it is not so but a most quyet port harborough or haven therefore he that dyeth soonest hath no more cause to complaine then he who hath soone plyed his voyage yea he should rejoyce for hee dyeth young whom God loveth sayeth Meander and the Prophet sayeth 〈◊〉 57.1 Now consider that righteous men are taken away from the evill to come Fourthly wee should meditate that the day of death is the birth day of eternall life In our first birth our mother with great paine and preasing put vs foorth to this life and wee did cry and weepe no mervaile then though in this second birth of death we haue griefe and paine but feare we neede not more than wee did at our first birth Fiftlie we should meditate that death is commoun to all Heb. 9 2 It is appointed to all once to die and the Poet sayeth Pallida mors aequo pulsat pede Pauperum tabernas regumque turres That is to say With equall foote death knocks at doores Of poore mens shoppes and Princes towres Why then should wee grudge when death comes to our doore Why should wee seeke a priviledge to our selues that is granted to none Nay rather wee should consider that death after old age is the gathering of ripe fruite falling or ripe corne Iob 5.26 vnto the barne first and then to the girnall of God I goe out of this life as out of an Inne De senect saith Cicero not as out of my house for it was given me to abide in not to dwell in By death our soule goeth out of prison to liberty In epist sayeth Seneca and whatsoever we leaue behind vs after death is as the Pilgrims baggage left behind him when hee hasteneth home Finaly Wee should meditate vpon the resurrection of our bodies So did Iob comfort himselfe against the feare of death Iob. 19.26 when hee said Though after my skinne wormes destroy this body yet shall I see GOD in my flesh And the Martyres were tormented Heb. 11 and would not bee delivered from death that they might obtaine a better resurrection Then shall wee sing that song of triumph O death where