Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	become_v	body_n	soul_n	4,508	5	5.2924	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15496	The anchor of faith Vpon which, a Christian may repose in all manner of temptations. Especially in that great and dangerous gulfe of desperation. Wherein so many ouer-whelmed with the weight and burthen of their sinne, and not resisting themselues by the hand of faith, vpon the promises and inuitations of Christ, haue with Caine and Judas most fearefully fallen and shipwrackt themselues, to the vtter confusion both of body and soule for euer.; Physicke, to cure the most dangerous disease of desperation	Willymat, William, d. 1615.	1628 (1628)	STC 25763.5; ESTC S102508	45,869	112

sicknesses but that we haue time leasure and quietnesse to doe all such things as any of vs all trusted vnto at our last farewel with the world The diuell will bee most busie to hinder repentance at our last houre yet will that deadly enemy that mortall aduersary of ours Sathan the Diuell at the time aboue all other apply himselfe let vs looke for no other but what vile sinne we haue committed and delighted ●n all our life time that wil he lay to our ●harge and clogge our consciences with to bring vs into desperation with and ●y them he will put vs in minde ter●ifie vs with Gods seuere threatnings against sinne He will obiect against vs that saying of our Lord Christ Math. 19. that if we would haue entred into life we should haue kept his Commandements Math. 7. He wil tel vs that not he that saith Lord Lord but he that doth the wil of the father of heauen shall enter into the Kingdome of God He will put vs in mind that Not the hearers of the Law but the doers shal be iustified Rom. 2. Rom. 8. He wil threaten vs that because we haue liued according to the flesh we shall die He wil crack vs that the vnrighteous shall not inherite the kingdom of God that neither Fornicators nor Idolaters nor Adulterers nor Wātons 1. Cor. 6.9.10 nor Buggerers nor theeues nor the Couetous nor Drūkards not Railers nor Extortioners shal inherit the kingdome of God And that such as haue liued according to the works of the flesh which are repeated vp Gal. 5. shall not attaine to the kingdome of God 1. Cor. 5. Ier. 2. And that we must be presented before the iudgement seat of Christ and euery man receiue particularly according as he hath done in this life good or euill Apoca. 20 2. Pet. 2. euery man shal receiue according to his works and that God spared not the Angels when they sinned 1 P●● 4. if the iust shall scarce be saued where shal the wicked man and sinner appeare When all these a great deale more describing setting forth vnto vs the rigor of Gods seuere iustice the reckoning wherevnto we shal be called shal be put into our minds on our death-beds that damned Sathan which all the daies of our liues before laboured to make vs careles negligent of the knowledge or consideration of any of these things that so he might make vs the more boldly blindly to run headlong into sinne shall charge vs with this and much more like stuffe appealing to our owne consciences for witnes heereof and so heervppon plant in our hearts déepe Desperation Alas in what case shall our poore soules then stand Would a man then for a thousand worlds and all the profits and pleasures thereof be brought to such a quandary O thou therefore that readest or hearest this damnable and miserable state that silly soules may be implunged into for the better auoyding of these perills read and read againe meditate ponder and put in practise the direction aduice and counsell in the beginning of this present sixt Chapter And take this lesson of Ioseph of Arimathia The example of Ioseph of Arimathia most worthy to be imitated that like as hee in his life time had made a ready Sepulcre in the midst of his Garden which was the place of his pleasure as all Gardens of great men most commonly are euen so thou in the midst of these thinges wherein thou takest thy greatest felicity and delight remember yet thy graue and what one day thou knowest not how soone shall become of thy poore soule afterward of thy soule and body for euer The vse custome of he Egyptians Remember and learne likewise at the Egiptians who perceiuing the mindfulnes of death to be a good helpe to bridle their euill actions vsed to bring a Picture or Image resembling death into their great and sollemne Feasts which fearefull and vgly sight trembling and shaking they tooke to bee a speciall occasion to keepe the beholders in sobriety by the remembrance of their end The notable imm●●a●●e example of ●ing Ezechi●s which they must all come vnto sooner or later And finally learne at the good king Ezechias when thou shalt be by any occasion put in remembrance of death be affraid of Gods threatning sorrow a little before hand least thou bee constrained to sorrow howle and cry remedilesse alwayes afterwards for according to the old saying Ecclesiast 7.40 Qui ante non cauebit post dolebit he that wil not beware before shall afterward bee sorrye he that in all his doings remembreth the end shal neuer lightly do amisse The which wise remembrance of our endes he vouchsafe to plant in our hearts who hath full dearely bought vs Iesus Christ the righteous to whom with his and our heauenly father and the holy spirit three persons and one eternall maiesty of God-head all worthy glory honour and praise be worthily attributed for euer and euer Amen CHAP. 7 The seauenth Chapter containing the Generall Preseruatiue against the despaire or doubting of Gods mercy arising vppon any cause whatsoeuer FOr as much as it is a thing manifestly to be proued by holy Scriptures that a man indued with true faith it selfe may not withstanding now and then be troubled and assaulted with motions of doubtings wauering yea and of despairing therefore for the bridling suppressing and ouercomming of these assaults it shall be good to put in practise these fiue things especially First we are to thinke and consider thus much The first preseruatiue against Despaire that as not to murther not to steale not to commit adultery and all the rest of the Decalogue or ten Commandements are the Commandements of God and we are carefull and striue with our selues that we should not breake any of thē least that in breaking any of them wee should so highly offend God that he would therefore power downe vpon vs his heauy wrath and in his indignation seuerely punish vs as by many examples we see he hath done to others in the like offences So also it is Gods commandement as well as any of the others are 1 Iohn 3.23 That wee beleeue in the name of his son Iesus Christ and therefore we must thinke we offend against God as grieuously or rather far more grieuously in violating and breaking this Commandement by incredulity doubting wauering and despairing as if we should shed mans blood commit whordome theft periury or any other such like notorious sinne O what a hainous sinne must it needs be to cast no doubtes nor dispaire in the helpe of a mortall man in the time of neede and yet to mistrust and despaire of the like in God As for example wee can settle our hearts to beleeue in our mortall fathers if wee stand in neede of meat drinke or clothes An example that many men put more

but if we wil weigh them cōsider them throughly to make good vse of them they may turne to our great profit and benefit and not to our hurt For like as a naturall Father mother doe so doth God loue vs when he smiteth vs he fauoureth vs whē he seemeth to be most against vs when hee seemeth to be most angry hee aimeth most at our good for as S. August saith Melius nouit medicus quid expediat quam aegrotus The sicke man the patient neuer knoweth so well what is good for him as doth the Phisition God dealeth with his ch●ldren as Phisitions and Surgions doe with their Patients And therfore the Physitions Surgions whē they sée no other remedy for the recouery curing amending of their sick corrupted infected patients vse to minister vnto them tart bitter harsh and vnpleasant things to feare burne and cut away corrupted rotten dead flesh with sawes yron and other such like instruments and all to saue cherish the sound and whole parts Ne par● sincera trahatur least that which is whole should by the other be corrupted infected and poysoned euen so doth God sometimes when he sees t is best for vs plague our bodies sharply and grieuously that our soule may be preferued and saued The Phisition in compounding of his best Triacle vseth Serpents Adders and other poysoned thinges that with the same he may driue out one poyson with an other How God vseth somtimes the seruice of Diuells wicked men Euen so God as by Histories plentifully in Gods Booke it appeares vseth the ministery helpe and seruice of Diuels and of most diuelish wicked men by them to afflict and chastice vs and yet to doe vs good withall afterwards burneth the roddes when he hath corrected and beaten his children with them a while It is not giuē to euery mā I must needes confesse to vnderstand this and to make this good vse of afflictions crosses and troubles laid vpon them for their sins sake for then should Pharaoh and many of his wicked courtiers like himselfe then should Cain The wicked are not bettered by ●heir troubles afflictions Saul Iudas Iscariot many other vile leaud and desperate persons beside in their manifold crosses troubles and aduersities haue turned vnto the Lord and beene saued But we must learne and know that aduersities Whence it commeth that afflictions and crosses profit Gods children troubles afflictions of themselues and of their owne proper nature cannot worke and bring such profits so much good vnto men But it is the spirit of God which resting in Gods faithfull children purgeth reformeth comforteth and strengtheneth them by these outward meanes worketh all these good thinges in vs And so whatsoeuer goodnes hath bene spoken of heretofore to befall men by meanes of aduersities crosses and troubles is to be vnderstood onely of the faithfull and godly which are taught and led by the spirit of God to consider rightly of them to make such vse of them that according as in the beginning of this Chapter it is truely said to thē that loue God all thinges worke togither for the best Rom. 8.28 Whereas on the other side in the vnfaithfull The conceites and opinions of the wicked in thie● aduersities and toubles vnrepentant and wicked ones they worke after another fashion are of cleane contrary operation whiles that they ascribe their aduersities and troubles either to blind Fortune and Chance as though Fortune had a certaine power to worke without the working and prouidence of God or els vnto them that are not of their own sect faith and religion as did wicked Ahab to godly Elias or to the Magistrates 4. Kin. 18 or to the Ministers of Gods word or to Faith and religion it selfe or to the Planets Starres influences of the Elements yea and some wil I blame God himselfe as though they themselues were so innocent and blamelesse that God deales not well with them to lay vpon them such crosses punishments and so very busie they make themselues to shift off all blame euer to others faults And although their sinnes be multiplied to exceeding multitudes of offences yet they will not sée nor confesse any such thinges in themselues nor any thing consider nor regard the punishments of God laied vpon them and cleauing vnto them for the same But through their hardnesse of heart and want of faith which is the mother of all blasphemy and abhomination they can not spy whose hand it is that is against them nor wherefore or els beeing euen as it were violently forced to know it that it is the working of the Lord against them and his vengeance in heauy displeasure vpon them yet they will not be mooued thereby nor any thing at all stirred vp to amend their liues but like vnto King Pharaoh the more God correcteth them the more obstinate they swarue decline and flie away from him being like vnto gracelesse children with whom neither words threatninges nor beating can preuaile Like vnto them that will neither daunce with the piper nor lament with the mourner Mat. 11.17 Luk. 7.31.32 and so farre off are they from being recouered won and reformed by meanes of any crosses afflictions and troubles lighting on thē an● following them euer as the shadow doth the body that they will sooner burst out into al maner of impatientnes bitternes and spightfull poysonful rayling and blaspheming words against the righteousnes of God saying That their punishment is greater then their sinnes and heauier then they can brooke or beare and that they are wronged and are not indifferently dealt with so at the length after heaping one sinne in the necke of an other the Diuel brings them on The ends that the diuell brings the wicked vnto by their afflictions troubles and crossss and by little and little winds them into that he gapes for namely into a reprobate mind and deadly Desperation in so much that at the last they fall too and yeelde to murthering hanging drowning o by other such meanes most miserably to dispatch themselues with their own hands like vnto Saul Achitophel Iudas so giuing thēmselues ouer to the Diuell and as they liued for a while most wretchedly so they depart out of the world as diuelishly forgeting vtterly and al-together inconsiderate retchlesse carlesse what shall become of them afterwards for euer By whose liues Two commodities to be reaped by the liues and manner of the deaths of the wicked and manner of deaths the children of God may yet reap two commodities first they shal be eased of the great troubles disturbance and discommodities of the leaud and euill examples which they gaue to others whiles they liued And secondly they which remaine a liue after them may learn and take warning by their shamfull falls and by their terrible examples desperate deaths lay hould on repentance and amendment of their

liues before it be too late CHAP. 6. The Sixt Chapter concerning the remedies against Desperation arising and growing by long custome of sin by delaying putting off the forsaking of sinne from day to day The great danger of custome of sinn● of delaying of amendment of life IT is written that the continuall and long cu to●e of sinne and the delaying and putting off from time to time of the amendment of life is one of the greatest and most dangerous deceites cunning stratagems and pollicies which the enemy of mankind doth vse towards the children of Adam for hee is not ignorant how that like as links in a chaine one catcheth hold and hangeth by another and one draweth another Euen so by continuance long custome and secure sleeping in sinne one sinne draweth on another and so euery day sinne is added to sinne so that by toleration and procrastination sin so mightily increaseth and by this meanes waxeth so headstrong that in the end the saying of the Poet proueth very true to wit Qui non est hod●e A comparison shewing the d●nger f ●ong ●ustome and w●ltring in ●inns cras minus aptus erit He that is not ready to day to forgoe forsake sinne to morrow-day shall he be more vnfit The Diuell knoweth wel enough how that like as old festred and long growne sores and diseases of the body are farre more dangerous more troublesome and harder to be healed require a longer time by much to be cured then if they had beene looked to at the first Euen so the diseases of the soule as swearing theeuing whoring drunkennesse such like being once long accustomed setled and hauing gotten an habit are either neuer or seldome and that with greater difficulty afterwardes rooted out then at the first beginning they might haue bene And so by these diseases of the soule the habit thereof hauing once taken root in man and the Diuell by them hauing gotten the surer hold and possession he endeauoureth and most diligently by all w●ies and meanes applieth to keep men still on in vre and practise w●th old and long accustomed sinnes vntill at the length in extreamity of sicknes towards the hower of death if not before he may by such causes and occasions plant and worke in the heart of man deep despaire to his vtter confusion for euer To resist therefore to remedy and helpe this canker-like creeping infectious euill let vs to day while it is yet to day study to turn againe vnto God cast out the Diuell and with him this great cause and occasion of desperation euen long custome of sinne and delay of amendment of our liues the thing that so hangeth on and presseth vs downe let vs in time while we haue time take a better course looking vp vnto Iesus Christ and set him before the eyes of our fayth as the onely marke to shoote at And for as much as we can not turne again to the Lord forsake our former wallowing in our former long accustomed sins except the Lord our God reach vs his helping hand to turne vs vnto him and that repentance is not in our own power to take it vp lay it downe at our owne pleasure Whence repentance amendment of life are to be had how they are to be come by 〈◊〉 and that of our selues wée can not put it into our hearts when we list exceept it first come from aboue for that it is an excellent and a rare gift of God Let vs earnestly and heartily with our humble feruent praiers beg the same at Gods hands Let vs practise much often hearing reading meditating the word of God and with care vse all ordinary meanes for the better and speedy attaining of it for it is not so easie a matter to come by as the world thinketh it It is not an howers worke when we lie on our death-beds that will serue the turne It is not Many are may be deceaued in the māner time of their repentance Cry God mercy a little for fashion sake that will doe it It is not a coursing or mumbling vp of a few praiers at a mans last farewel the wil auaile And yet if we were sure that that would serue yet we are very vn-sure whether we shall haue time leasure and remembrance at our last gaspe to do that yea or no to trust to doe it at our last houre is but a broken staffe to be trusted vnto And yet it is not so vncertaine but on the other side it is as certaine that then we shall haue many byasses Note this you that deferre repentance vntill your last end many rubs and stoppes many impediments to lie in our waies and to hinder our course in going foreward at that time with last gasping repentance which many fond and foolish men relye so much vppon 〈…〉 ●●st so much vnto passing away their dayes carelesly neglecting good opportunity when time serueth like vnto those fiue foolish Virgins that made no preparation aforehand to be in a readines to enter in with the Bridegroom till it was too late this is I say a very broken staffe to trust vnto a thing very doubtfull and vncertaine to depend vpon or to make any reconing of for a man to repent and cry God mercy and make himselfe fit and ready for God at his last houre because that very many in all ages and in all places haue been and are taken away oftentimes with a suddaine death haue neither that houres nor halfe houres leasure that they before spake of and trusted so much vnto Lu. 17.27 examples shewing that it is dangerous trusting to the last hower Gen. 19.23 When the World was eating drinking planting and building when they were most secure and carelesse then suddenly came the flood and ouerwhelmed them al. Though it were a faire morning at Lo●s going out of Sodome yet by and by when they least thought of any such matter they were all suddainly destroyed When Nabuchadnezzar was most brag and thought himselfe most safe and sure Dan. 4.12 suddenly neuer dreaming nor once suspecting any such things was he pulled on his knées The Rich man thought himselfe neuer more like to haue liued Luk. 12.20 Acts 5 are two notable examples of suddaine and vnprouided death in Anania● and his wife then when he so busily made such great prouision and laid vp store for many yeares yet was his soule sodainly taken from him the very same night And what knowest thou O man that trustest so much and puttest off till the last day houre whether that day and houre may not come as suddainely on thee and as vnlooked for as it did on any of these Augustine and Ambrose did write one of them to the other what his opinion was concerning the state of an old Adulterer which in their time as hee was going in the night time to his Whore passing ouer