Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	die_v	sin_n	6,507	5	5.1003	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05061	The chariot and horsemen of Israel A discourse of prayer: shewing what it is, as also the meanes to attaine to the practise of it. An exercise so rare in the world, and yet so requisite, as few vse it aright, and none may omit it. By Henry Langley, minister of the Word of God, at Treswell in the county of Nottingham.	Langley, Henry, d. 1636.	1616 (1616)	STC 15202; ESTC S108258	40,085	136

things are our obiect so all good meanes IV. Lastly as all good things so a blessing in the getting keeping and vsing of them And all these are our obiect as our inheritance For nothing can wee desire of the Lord but our inheritance Hence ariseth a speciall comfort in prayer For haue wee an inheritance Then whatsoeuer we aske is ours before as we may see in the Lords Prayer where we are taught to say Giue vs this day our daily bread When we pray we aske our pension Our seuerall wants are so many pay-daies Many will pray willingly when they need nothing but in a strait they can hardly bee drawne to the Lord. Alas they mis-conceiue of prayer wee can neuer pray more comfortably then in a want For then and not before commeth the promise in force Call vpon mee in the euill day saith the Lord h Ps 50. ● I will deliuer thee Marke the meanes and the time must both concurre If wee pray not for deliuerance wee omit the meanes And if it be not the day of trouble when we pray we mistake the time So Psalm 102.17 Luk. 1.53 Lastly These things are our obiects I. Not in their purchase For so are they the obiect of Christ in his humiliation II. Nor in their receiuing at the hands of the Father for vs For so they respect Christ in his exaltation III. Nor yet in their bestowing For so they are the obiect of Christs intercession IV. But in our receiuing of them For we do not purchase them but Christ our Sacrifice nor receiue them immediately but Christ our Head nor obtaine the bestowing of them but Christ our High-Priest ouer the house of God Onely wee vse the meanes on our parts required in dutie §. 2. Personall referred to three heads 1. For whom The Personall Obiects follow which may bee referred to three heads I. For whom we are to pray II. Through whom we are to pray III. To whom we are to pray The Persons for whom are I. Our selues II. Or others And they are all men I exhort therefore saith the Apostle i 1. Tim. 2.1 that first of all supplications prayers intercessions and giuing of thankes bee made for all men That is alwaies excepted whom the Scriptures haue else-where excepted And they are In whole I. Of the liuing Such as sinne against the Holy Ghost As the Apostle aduiseth vs k 1. Ioh. 5.16 If any man see his brother sinne a sinne not vnto death he shall aske and he shall giue him life for them that sinne not vnto death There is a sin vnto death I do not say that he shall pray for it II. The Dead are not to bee prayed for Because I. There is no command for it and consequently no promise II. Wee haue no example in all the Scriptures III. Salomon saith peremptorily l Eccles 9.6 that they haue no portion of all that is done vnder the Sun IV. After death there is no change eyther from Hell to Heauen or from Heauen to Hell As Abraham telleth Diues And Diues desireth not that Lazarus might be sent to his brethren m Luk. 16.27.28 to certifie them where hee was to the end they might pray for his deliuerance but to warne them because they had yet time least they came into that place of torment Againe the persons excepted in part are men so farre as their purposes plots and practises are derogatorie to Gods glory and against Christian charitie 2. Ioh. 10.12 §. 3. Personall referred to three heads 2. Through whom The person through whom wee are to put vp our prayers is Iesus Christ the Mediatour betweene God and man And hee onely is a fit Mediatour as the worke was to be performed I. For man II. To God III. Betweene God and man He was most fit to be the Mediatour for man Because hee was man meet to take his sinne vpon him and God able to discharge it Man to vndertake his dutie and God able to performe it Hee was the fittest to be Mediatour to God Because he was man borne vnder the Law that could be made subiect to the Law and die a cursed death And God able to adde infinite merite to giue the Lord infinite satisfaction He was the fittest betweene God and man Because I. Being God he could not but respect Gods glorie Being man hee could not but bee touched with the feeling of mans miserie II. Being God he hath free accesse to God being man wee haue free accesse to him III. Being God he could preuaile with God being man we can preuaile with him God will deny him nothing hee will deny his nothing It was meet saith Augustine n Tom. 1. confess 10. c. 42. Mediator autem inter Deū homines oportebat vt haberet aliquid simile Deo aliquid simile hominibus ne in vtroque similis hominibus longè esset à Deo aut in vtroque similis Deo longè esset ab hominibus atque ita Mediator non esset that the Mediator betweene God and men should haue something like God and something like men lest being in both like men he should bee too farre from God or in both like God he were too farre from men and so were not a Mediatour Now wee are to consider touching this Mediatour two things I. His satisfaction II His intercession His Satisfaction was the absolute discharge and infinitely meritorious performance of whatsoeeuer the Law requireth He being obedient to the death euen the cursed death of the Crosse His Intercession is not a petition put vp to the Father as we doe and as he did in the dayes of his flesh but it is his appearing for euer for vs in the sight of God with the merit and worth of his obedience and bloudshed the which speaketh better things then o Heb. 22.24 that of Abel And as Prayer moueth one and preuaileth with him so the sweet sauour of Christ his sacrifice and satisfaction is euer in Gods nostrils as the smell of a field which the Lord hath blessed Answerably to these two we are to consider two things in whatsoeuer we desire at the Lords hands I. The right we haue to them II. Our receiuing of them The Right wee haue to them commeth by Christ his Sacrifice and Satisfaction But now in Christ Iesus saith the Apostle p Ephe. 2.13 yee who sometimes were farre off are made nigh by the bloud of Christ. His Intercession respecteth the performance of the promises and the personall bestowing of those good things And herein he performeth a double worke I. Hee prayeth for vs Rom. 8.34 II. He prayeth with vs perfecting and perfuming our praiers that they may bee accepted of God his Father and so presenteth them vnto him Reuel 8.3.4 §. 4. Personall referred to three heads 3. To whom and that 1. God The Person to whom our prayers must bee directed followeth Touching whom we are to consider two things I. That God is our Obiect II. How God

vse of all may bee referred to two heads I. To let vs see why carnall men for we will begin with them are not heard in their prayers It is not possible they should That a man may bee heard at any time these six things must ordinarily concurre I. He must speake II. To some III. His words must bee intelligible IV. His voyce must be audible V. The meane betweene the speaker and the hearer must be indifferent VI. And lastly the hearer must set himselfe to heare as well as the speaker doth to speake These doe not concurre spiritually no not one of them can bee found in the praiers of carnall men I. They speake not For though their lips walke and their mouthes vtter many words yet are none of them true words of praier Because they doe not expresse that spiritual feeling and gracious affection of the heart which is required II. Those superficiall and liuelesse words which they vtter are not spoken to God Because eyther they know him not at all and so make an idoll of him or rather an idoll like him Or knowing how he is reuealed in the Word they cannot apply him to themselues as their God and Father in Christ and otherwise hee is not the obiect of prayer III. Their words are not intelligible Because 1. Either they come not neere themselues and their owne estate as confessing sinne they lay not theirs open desiring mercies they conceiue either not at all or not aright of their owne wants c 2. Or if they doe in termes yet carelesly or sensually in a word neuer ayming at the right ends of any thing IV. Their voyce is not audible wanting the proiectiue power of Faith and Zeale to send it into the Lords eares V. The meane betweene the Lord and a carnall man is not indifferent For looke how wide the East is frō the West so far are they separated yea further For the Lord is infinitely displeased with him VI. Lastly the Lord doth not set himselfe to heare nay hee turneth away his eare and hee will not heare As hee saith by Isaiah h Esa 1.15 When you shall stretch out your hands I will hide mine eyes from you and though you make many praiers I will not heare Vse 2 II. The other vse of this discourse is to teach vs how to pray Touching which these sixe things are to be considered I. He that would pray must be regenerate Otherwise he hath no accesse to God nor abilitie to call vpon God neither shall he finde acceptance with God II. Labour for an order and method Of which something hath beene spoken before III. For matter we must daily take a suruay of our estate For our confession must bee exercised about either those things wherein the Lord is good vnto vs or about those euils wherinto we haue fallē or whereunto wee are subiect c. And this suruey must bee by the helpe of Conscience IV. For words and termes wee must search the Scriptures and reade the Formes of Prayer set forth to the same purpose And referre them to their proper heads As for example Concerning God in himselfe we finde him thus set forth 1. God i Rom. 16.27 onely wise 2. God k Act. 15.8 which knoweth the harts 3. Whose is euery beast of the forrest l Ps 50.10 and the cattell vpon a thousand hills 4. From whom m Iam. 1.17 commeth euery good gift and euery perfect gift 5. Who onely hath immortality n 1. Tim. 6.16 dwelling in the light which no man can approach vnto which no man hath seene nor can see c. Concerning what he is vnto vs in Christ he is said to be 1. Mercifull and Gracious o Exod. 34.6 long-suffering and abundant in goodnesse and truth keeping mercy for thousands c. 2. The God of peace p Rom. 16.20 3. The God of our Lord Iesus Christ q Ephe. 1.17 the Father of glory 4. The Father of our Lord Iesus r 2. Cor. 1.3.4 Christ the Father of mercies and the God of all comforts who comforteth vs in all our tribulation 5. God euen our Father ſ 2. The. 2.16 which hath loued vs and hath giuen vs euerlasting consolation and good hope through grace c. Concerning sins they are contained in the Decalogue or tenne Commandements except those against the Euangelicall commandement Repent and beleeue the Gospell and are laid open euery-where in the Scriptures And especially we may finde a multitude of them heaped vp together by inductions in these places Psal 15. 1. Cor. 6.9 Gal. 5.19.20.21 Ephes 4.25.26.27.28.29.30.31 Coloss 3.5.8.9 Iam. 3.14 Reu. 22.15 All which or any to know how they concerne vs we must lay them to our liues For the guilt of sinne wee are taught to confesse 1. That we are wretched t Rom. 7.14 2. Yea wretched u Reuel 3.17 and miserable poore blind and naked 3. O my God * Esra 9.6 I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our head and our guiltinesse is growne vppe vnto the heauens c. For the punishment 1. Thou our God x Esra 9.13 hast punished vs lesse then our iniquities deserue 2. It is of the Lords mercies that we are not consumed y Lam. 3. because his compassions faile not 3. The wages z Rom. 6.23 of our sinnes is death c. For pardon 1. Hide thy face from my sinnes a Ps 51.9 and blot out all mine iniquities 2. That he would blot out b Esa 44.22 as a thicke cloud our transgressions and as a cloud our sinnes To goe ouer euery head and at large were too much for so small a Treatise V. We must digest these termes into the order and forme propounded to our selues VI. Then the Spirit putting into them the life of faith maketh a prayer A Three-fold Analysis of the Lords Prayer A three-fold Analysis of the Lords Prayer HAuing Finished this short discourse because the Lords Prayer is both the complete treasury as likewise the absolute patterne of prayer I haue annexed this three-fold Analysis following And First This is common to them all That the prayer consisteth of I. A Preface II. The body of Prayer III. The Conclusion The Preface is contained in these words Our Father which art in Heauen Wherein is prefixed the Obiect of Prayer God described by that which he is I. Relatiuely II. Simply Relatiuely to his Church apprehended in generall Father and applyed particularly Our Simply in himselfe Iehouah that keepeth mercy and couenant and El-shaddai God all-sufficient both being inferred by that hee is said to be in Heauen In the body of the prayer are laid downe I. The Petitions the speciall obiects of our affections II. The Reasons The speciall obiects of our Faith Not the reasons simply but that which may be conceiued of God in them For onely God is faiths obiect And these reasons are three