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
A20168	An exposition vpon the first chapter of the second Epistle of Peter with, the principall doctrines naturally arising from euery verse of the same chapter. By Stephen Denison minister of Kree-Church London.	Denison, Stephen, d. 1649 or 50.	1622 (1622)	STC 6603; ESTC S109588	124,709	220

question Vse This may serue to condemne Atheisme which is not nor will not be perswaded of the truth of Gods word But let all Atheists assure themselues that they which will not beleeue the word for the present they shall find and feele the truth of it to their cost in hell fire For they which will not beleeue shall be damned Marke 16.16 After my decease Or as it is in the originall After my going out meaning out of the tabernacle of his bodie where from the periphrasis or description of death in that it is termed an exodus or going out or a decease and departure we may obserue that Doctrine A man when he dies he doth but remoue from one place to another his death is onely a departure or a changing of place When Iosua dieth he is said but to goe the way of all the earth Ios 23.14 When the Saints die they are said but to come to a company of innumerable Angels and to the generall assembly and Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust men made perfect Heb. 12.22.23 And when Christ himselfe dieth he is said but to goe Luke 22.22 The like may be said of Symeon whose death was but a peaceable departure Luke 2.24 Lord now lettest thou thy seruant depart in peace c. Thus we see the proofe of this point to wit that when a man dieth he doth but departe from one place to goe to another Quest But hence some may say Is mans death but a departure I pray you therefore tell me whither doth the soule of man goe when it departeth out of the body Answ Not to Purgatory or Limbo For all the Christian world knowes that these places are meerely imaginary inuented by the Clergie of Rome for the maintayning of the Popes kitchin and haue no sound ground from the word of God But if we would know indeede according to Gods word whither foules departe or goe at the houre of death we must take notice that all soules of men they goe not to one place For as for the soules of the elect they vndoubtedly goe to heauen as we see in the example of the penitent theefe of whom Christ said This day thou shalt be with me in paradise Luke 23.43 And on the contrary the soules of the reprobate they go to hell as we see in the example of the rich man Luk. 16.23 Quest If any shall demand further who conducteth the soules in their passage to heauen or to hell Answ I answer As for the soules of the elect they are carried by the Angels into the kingdome of heauen as we see in the example of Lazarus Luke 16.22 But as for the soules of the reprobate whether they be carried by t●… diuels to hell or driuen thither violently by the good Angels as Gods Sergeants I cannot peremptorily determine But sure it is by the one or by the other they are transported to the place of torment Luke 12.20 Thus we see the point proued and amplified Vse The vse of it is briefly for matter of comfort to the children of God both concerning their christian friends deceased they haue but changed their habitation they are but gone from earth to heauen they haue but made a blessed departure And also concerning themselues whensoeuer it shall be their lot to die their soules shall onely depart or goe out of a worse place into a better They shall be cut off from the earth indeede but they shall be receiued find sweet entertainment in heauen Secondly it may make for the ouerthrow of Atheists in the point of the soules mortalitie which they wickedly hold But consider here the soule is not said to die but to depart or to change place which doth plainly imply that it is immortall and not mortall Thirdly it may make for the terror of the wicked they shall not die when they die death will flie from them when they most desire it At death they shall only depart they shall with Iudas goe to their owne place Acts 1.25 But they shal haue a heauie departure they shall go from their pleasures to their tortures they shall leaue the company of their friends and come into the company of diuels they shall depart from their delightfull house fields and gardens shall be brought down to the nethermost hell O consider this you that forget God and repent that you may preuent this wofull departure and that your end may be peace I will endeuour that after my decease c. Whence wee are to note that Doctrine Gods Ministers ought to endeuour to their power to doe good to Gods Church for after-times as well as during their life time Thus it was with Peter here he was not only carefull of the Church in his generation but also he desired to take such a course as that the people of God might remember his doctrine after his decease The like care was in the Prophets and Apostles they did not preach in their times and generations only but also they did write for the good of Christians in after-times as God also enioyned them Isay 30.8 Reason And indeede it makes much for Gods glory that Ministers should doe as much good as possibly they can for the building vp of the body of his Sonne Secondly Loue to the brethren should stirre vs vp if we be Ministers to this godly care Thirdly the good of our owne soules for I suppose that if a Ministers writings many hundred yeeres after his death doe conuert soules he shall not lose the reward of that after good which is done by his works but assuredly his works shall follow him Vse This shewes the necessity of writing as well as of preaching Preaching indeede is most profitable for the Church that now is but for the succeeding Churches writing is exceeding behouefull And therefore many Ministers are too much to blame this way First such as are not so much as carefull for the present good of the Church liuing idle and neglecting preaching so farre are they from respecting the future good of succeeding ages Secondly such Ministers are likewise to blame which howsoeuer during their life time they preach yet they doe not what they might for succeeding times they doe not write though they be able for the good of the posteritie These succeede the Prophets and Apostles in the office but not in Ministeriall care and painfulnesse Cunning fables By cunning or sophisticall fables we are to vnderstand erronious doctrin such as had no warrant from the word of God but was hatched only in the braine of man And erronious doctrine is fitly compared in this place and in many places of Paules Epistles to fables First because as fables haue no truth in them but are meerely forged and framed so erronious doctrine hath no soundnesse or soliditie in it but is false and lying according to

faithfull preaching of any part of canonicall Scripture but yet it is also true that most vsually the Spirit is conueyed by the preaching of the Gospell in which respect also the Gospell is called the ministration of the Spirit 2. Corinthians 3.8 Not onely because it is a spirituall doctrine but also because the Spirit of God is giuen by it Vse This condemnes the persecuters of the Gospell for they are enemies to that which is the means of the greatest good vnto Gods Church For take away the Gospell and how shall we euer come to be partakers of the diuine nature Vse Secondly this should teach vs to be thankfull for the Gospell considering vnto what an excellent purpose it is giuen viz. that by it we might be made partakers of the diuine nature Thirdly if euer we meane to be partaker of the diuine nature we must diligently heare Christs Gospell and carefully meditate therein day night We must make high account of the promises for by them we come to be partakers of the diuine nature The corruptions in the world By corruptions we are to vnderstand the corrupt dealings in the world the which corrupt dealings are fitly termed corruptions or putrifactions because they come from the putrifaction of the flesh and that for want of the salt of grace And the doctrine hence to be obserued is Doctrine That in the world there be great corruptions There be and haue bene corruptions in all sorts of men from time to time in Magistrates as Psalme 94.20 Shall the throne of iniquitie haue fellowship with thee which frameth mischiefe by a Law In Ministers as Phil. 1.21 All seeke their owne things and not that which is Iesus Christs In tradesmen as Hosea 12.7 He is a merchant the ballances of deceit are in his hand he loueth to oppresse In congregations and meetings as Psalme 58.1 Do yee indeed speake righteousnesse O congregation Do yee iudge vprightly O yee sonnes of men yea in heart you worke wickednesse and weigh the violence of your hands in the earth Yea in all men as Genesis 6.11 The earth also was corrupt before God and the earth was filled with violence And as there be corruptions in all sorts of men so likewise in all things there is much corrupt dealing Do we not see grosse sinnes to passe vnpunished Do we not see things too much to be ruled by bribes or fauour Do we not see the liuings of Ministers to be impropriated and giuen to them which feed not the flocke Do we not see Church-stockes which are pretended to be for the poore to be vsed especially at the humours and for the easing of the rich Do we not see many things passe for currant which are vnsound vnder colour of custome Is not custome at these daies though neuer so corrupt pleaded against law It were infinite to insist on all particulars for infinite are the corruptions of these times Vse But the vses which we may make of this point are these first it should teach vs to beare with such Ministers as are earnest against the corruptions of the time If euer there was need that ministers should crie shame against the abhominations of the times surely much more now for neuer was the world more full of corruption as I suppose Secondly it should teach vs to be the more vigilant ouer our selues lest we be corrupted It must be our care to keepe our selues vnspotted of the world Iames 1. the last verse If it were an infectious time how prouident would men and women be to auoid the infection Shall we be so carefull for our bodies and shall we not be much more circumspect for our soules Yes by all meanes Thirdly this may teach vs to iustifie God in all his visitations and iudgements If God bring vpon vs famine sword pestilence or the like the cause if we consider it well is most iust for the world is full of corruption and full of sinne If God drowne the world there is sufficient cause why he should do so for all flesh had corrupted their wayes Fourthly this should make vs willing to die and to leaue this world because it is so full of corruption We must not desire death in respect of afflictiōs but we may desire it in respect of sinne euen as Elias when he saw idolatrie publiquely erected in the dayes of Iesabel he desired God to take away his life 1. Kings 19.4 Through lust By lust here we are to vnderstand originall sinne so that the point to be obserued is that Doctrine Originall sinne is the cause of all these innumerable corruptions which are in the world This is manifest out of Iames 1.14 But euery man is tempted when he is drawne away of his owne lust and is enticed then when lust hath conceiued it bringeth forth sinne c. The same Apostle saith to the same effect in Iam. 4.1 From whence come warres and fightings amongst you come they not from hence euen of your lusts which fight in your members Our Sauiour likewise implies he same in Matth. 15.18.19 For out of the heart proceed euill thoughts that is from the heart polluted with originall sinne Thus Dauid when he had committed adulterie and murther acknowledged that in sinne his mother had conceiued him Psalme 51. as implying thereby that originall sinne was the cause of the other sinnes Thus likewise Paul in Roman 7. acknowledgeth that he was led captiue into sinne by the law of sinne which was in his members And for this cause those fifteene actuall sins spoken of in Galat. 5.19.20 are called fruits of the flesh All these places do sufficiently proue that all corruptions are or do flow from originall sinne Obiection Yea but swearing in common talke it cometh of the euill one Math. 5 37. and sinne is called the lusts of the diuell Iohn 8.44 therefore it seemeth that sinne comes from the diuell and not of our owne lusts I answer Sin comes from both but especially and immediatly from our naturall corruption for were it not for this Satan could do nothing at all vnto vs. Vse Let the due consideration of this point teach vs not to impute our sinnes vnto others but especially to our selues Secondly let vs labour to mortifie the flesh by the Spirit and so we shall weaken all sinne Let vs drie vp the fountaine and the streames must needs ceasse Hauing escaped Whence obserue we that Doctrine the corruptions of the world may be shunned and escaped Here the holy Ghost maketh mention of such as haue escaped them And in like manner we reade of seuen thousand which had not bowed the knee vnto Baal in the corrupt times of Iesabel The like may be said of the three Children Daniel 3. and of Ioseph of Arimathea Luke 23.57 of Noah in the old world Genesis 7.1 of Lot in Sodome 2. Peter 2.8 of the Angell or Minister of the church of Pergamus Reuel 2.13 who though all of them liued in