Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	resurrection_n	4,690	5	8.8195	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12260	A sacred septenarie, or, A godly and fruitful exposition on the seven Psalmes of repentance viz. the VI. XXV. XXXII. XXXVIII. LI. CXXX. CXLIII. the 1. 2. 3. 4. 5. 6. 7. of the penitentials. Seruing especially for the direction and comfort of all such, who are either troubled in minde, diseased in body, or persecuted by the wicked. The second impression. By Mr. A. Symson, pastor of the church at Dalkeeth in Scotland.	Simson, Archibald, 1564-1628.	1623 (1623)	STC 22568; ESTC S107775	256,267	548

to giue better proofe of his repentance and seruice of God Paul againe by his death knew that he should glorifie God more and edifie his Church so then it is lawfull either to seeke life or death prouiding vve seeke after Gods honour and to the end that Christ may be to vs in life and in death aduantage Mercy excludes merit For thy mercies sake In the duplication of his suite that the Lord would saue him both in body and soule he leanes vpon his first ground that is the mercies of God he renounceth his owne merits and onely takes him to Gods mercy which Bellarmine writing vpon this place though slenderly and not beseeming such a Scholler doth confesse albeit against himselfe in his controuerted places * De iustificatione de meriti● operum O magna veritatis vis O the great power of the truth It behoueth a lyar to be mindfull for that Iesuit hath contradicted himselfe in many places which is euidently knowne to the whole world as also he lets vs see the absurditie of the Papists who in the decree of the Councell of Trent in the Romane Breuiary printed at the command of Pius Quintus at Antuerpe 1594. saith Maria mater gratiae mater misericordiae tu nos ab hoste protege hora mortis suscipe that is O Mary the mother of grace the mother of mercy protect thou vs from out enemies and receiue vs at the houre of death VERSE 5. For in death there is no remembrance of thee in the graue who shall praise thee The third argument taken from t●●e●d of his d●s●e to liue to praise God FOr in death The third argument by which hee would moue the Lord to deliuer him is taken from the end of his sute to wit that he may praise God this he doth illustrate by the contraries If I dye I shall not remember thee nor praise thee therefore let me liue that I may doe it Bellarmine and Lorinus two Iesuits doe expound this not of temporall death which Dauid feared but of eternall death warranting themselues by men of their owne sect such as Bonauenture Lyranus Hugo Cardinalis Campensis Leo Papa Cassiodorus and the rest of that Order who against Scripture Conscience Grammer Logicke Nature and Sense haue peruerted and throwne the word of God yea being blinded themselues they wilfully study to blind others For there are sundry places of Scripture specially in the Psalmes which cleare his minde in this matter and in which he expounds himselfe and what hee meaneth by this death and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade the thirtieth Psalme and the ninth verse What profit is there in my bloud when I goe downe to the pit shall the dust giue thankes vnto thee or shall it declare thy truth Lyranus and Bellarmine vpon this place cannot deny but that here is to be ment of a corporall death for there is no dust in hell So likewise Psal 88.10 Wilt thou shew a miracle to the dead or shall the dead rise and praise thee SELAH shall thy louing kindnesse be declared in the graue or thy faithfulnesse in destruction shall thy woudrous workes be knowne in the darke and thy righteousnesse in the land of obliuion Bellarmine in expounding these questions takes them to be meant of a temporall death which here he denyes albeit that graues be of dead bodies but not of dead soules But to confirme his opinion hee bringeth in the 38. of Isaias vers 18. For the graue cannot confesse thee Death cannot praise thee they that goe downe to the pit cannot hope for thy truth As also the 115. Psalme vers 17. The dead praise not the Lord neyther any that goe downe to the place of silence For the dead in body when they lacke the senses of their body doe not any longer enioy earthly benefits yea they liue not according to the flesh they praise not God with a corporall mouth neyther yet giue him thankes for earthly things and this interpretation hee giueth to these places albeit after hee would interpret it of hell to maintaine his heresie and deceiue poore ignorants for wee know that mens bodies goe not downe to hell before the resurrection In like manner expounding t●e seuenteenth verse of the hundred eighteenth Psalme I shall not dye but liue and show the workes of God hee inclineth to our iudgement and onely thinketh it to be meant of temporall death So then yee may see vpon what little ground by their owne confession this Psalme is ordained by the Councell of Trent to be sung for the soules that are in Purgatory But there arise here some doubts First Obiect how is it said that men remember not God being dead It is to be answered Answer that their bodies cannot remember him seeing they haue no sense nor reason and he speaketh onely of a part for our soules will both remember him and praise him Next Obiect how this place agreeth with the sixteenth of Luke the 27. and 28. verses where the rich glutton desired Abraham to send some from the dead to his fiue brethren to aduertise them of the paines of Hell Yee shall know that this is a plaine Allegorie Answer neyther yet this his desire was a part of God● honour because he seeketh that vvhich is contrary to Gods will For it is his will that they should heare Moses and the Prophets but not that hee should send one from the dead to teach them Finally how this place agreeth with that Philip. 2.10 That at the name of Iesus euery knee should bow both of things in heauen and things in earth and things vnder the earth It is to be vnderstood that this is spoken allegorically and the meaning thereof is that all creatures shall acknowledge his power and authoritie but not that these that are in heauen or vnder the earth haue knees wherewith to bow Vse While we liue praise God in our bodies Now let vs make our vse and profit of this matter and learne by this argument that while we are in this world we keepe in thankfull remembrance the benefits which God hath giuen vs for if we be remoued by death we shall praise him no more with our bodies and therefore while we are in the world let vs pray to God that wee neuer liue an houre longer than that houre wherein we may be praysing our Lord eyther in our thoughts and meditations or in our speeches and communications or in our actions A necessity of death Concerning death Consider first that there is a necessitie of death laid vpon al flesh wise men and fools Kings and Prophets c. neyther the grandure of the King nor holinesse of the Prophet can exempt them from death Death interrupteth Gods seruice Next that it interrupts the seruice and praise of God as it destroyes mans nature albeit it interrupteth it onely for a time and in a part the soule in the meane time praysing God vnder the Altar till

sinne of Adam receiued that sentence Dust thou art and to dust shalt thou returne againe so that curse ouertooke all his posteritie that they are subiect to putrifaction and rottennesse which not onely befalleth to them after their death but when they are yet aliue it seizeth on their nature For the sweete sauour there shall be stinke Isa 3.24 Yea commonly those that haue bin fed most delicately stink most filthily after their death Nota. Mollius delicatiusque nutrita corpora grauius elent mortua And it is seene by common experience that the fairest bodie hath the foulest corps Which Saint Ambrose confirming bringeth in an example of one who lasciuiously and libidinously hauing lyen in whoredom and feasting dayly after his death did so stinke that incense of diuers colours could not remoue the same A necessary lesson for belly pamperers A fearfull example to strike terror in the hearts of all such pamperers of their belly and who make so much of their flesh that they are carelesse of all other things Let them remember that they are as Saint Augustine saith in his Confessions esca vermium saccus stercorum a prey of wormes and a sack of dung But their chiefe rottennesse is worse then the rottennesse of Lazarus Ioh. 11.39 who stanke vpon the fourth day a type and figure of a sinner who being dead in sin his mouth becometh an open sepulchre and casteth forth such a stinking vnsauorie and pestilentious smell that it doth infect the very aire Because of my foolishnesse The originall version beareth from the face of my foolishnes as ye heard twise before He calleth it not foolishnesse to extenuate his sin as many hypocrites do who say they failed through ignorance but to declare that he was bereft of his wits and caried with a beastly appetite after his owne lusts Sin is properly called folly but it is spiritually folly A naturall foole lacketh the vse of reason A comparison betweene a naturall a spirituall foole Pro. 12.15 1. Cor. 1.18 1 Cor. 2.14 1. Cor. 1.26 a spirituall foole is not guided by grace A naturall foole thinketh himselfe wiser then any other so a spirituall foole thinketh himselfe wise in his owne conceit there is more hope of a foole then of him The wisedome of God is foolishnesse to men The naturall man perceiueth not the things that are of God Not many wise c. Thirdly the effects trie how a foole marreth all his matters so doth a sinner bring all miseries on his bodie soule estate posteritie and looke how they laugh at our folly for they thinke religion folly and a holy life and deuotion to be dotage so God doth laugh them to scorne and their wisedome is turned to folly He confoundeth the counsell of Achitophel 2. Sa. 17.29 And at the last day they shal say Behold these whō we thought fooles are like the Angels of God Verse 6. I am bowed and crooked very sores I go mourning all the day HE proceedeth in the enlarging of his extreme troubles wherewith he was oppressed so that it is a wonder to thinke how his faith could beare vp such a heape of euils And where he saith he was bowed and crooked he sheweth how farre he was humbled vnder the mightie hand of God 1. Pet. 5.6 And he seemeth to oppose his great deiection and down-casting to the proud pertinacie of many who striue so against God that none of his rods can humble them who albeit they be fearfully shaken and cast downe so that they are forced to bow their bodie yet their mind remaineth so obstinate as though they had sinewes of iron in their necks that they lift vp their hearts against God Therefore this circumstance of his crooking and bowing is an argument to moue God to pitie his case because he is not an obstinate sinner and one who is rebellious but one cast downe at the correction which he gat Doctrine There is no fitter remedy for vs to be deliuered then by hūbling our selues vnder the hand of God Whereby we are taught that there is no better remedie for vs then to cast off our pride and bow our selues vnder Gods hand yea the heauier that Gods hand be the more deiected should we be And therefore Dauid addeth he is crooked very sore The word in the originall meod signifying very greatly and vehemently sheweth vnto vs that his griefes and sorrowes were not common but extraordinarie and God vseth to make his children examples of his chastisements Nota. who made themselues examples of sin to the world I go mourning all the day The Hebrew word koder signifieth blacknesse as one that walketh in mourning clothes For the black colour is a token of grauitie and sadnesse But I am rather of the opinion that his meaning is of the blacknesse of his skin For we know that men whose heart is oppressed with dolour do lose their naturall colour as Dauid saith Psal 119. I am like a bottle in the smoke Sin changeth mans beauty into deformitie For we see that sinne deformeth and disgraceth men so that it turneth their fatnesse into leannesse and beautie into deformitie as the same Prophet saith in another place When God afflicteth man for sin Psal 39.12 th n he waxeth woe and wan and in the 22 Psal vers 15. My strength is dried vp like a potsheard A fearfull example is set downe by Ieremie in his Lamentations Chap. 4. ver 7 8. Her Nazarites were purer then the snow and whiter then the milke they were more ruddie in body then the red precious stones they were like polished Saphir now their visage is blacker then a coale they cannot know them in the streets their skin cleaueth to their bones it is withered like a stocke All the day The continuance of his paine amplifieth the same For if a man had some relaxation or breathing he might gather new strength for a new assault Iob complaineth of the like dealing for when he had bin vexed all the day he said My couch will giue me rest but thou affrayest me with visions Herein haue we to learne Iob 7.14 patiently to beare Gods corrections Beare patiently afflictions since God hath dealt more hardly with better then we are when now and then it pleaseth him to lay them vpon vs as sicknes pouertie infamie c. whereby others better then we haue bin more rigorously handled then we are Verse 7. For my reines are full of burning and there is nothing sound in my flesh TO moue God to pitie him he layeth open all his sores euē as a begger wil lay open to the view of all the people his wounds and sores to moue them to haue compassion on him The patient vnfoldeth his wounds to the Physitian Simil. so should we vnfold our griefes miseries and necessities to the Lord our God that he with the pitifull eye of the Samaritan Luk. 10.33 may close and cure them

vp might be remembred as was said by the Angell to the Centurion Thy prayers and almesdeeds are come vp before God Act. 10.4 This frequent desire to be heard cōmeth not from diffidence and a distrust The more we hope to be heard the more we desire to be heard but from confidence for the more we trust to be heard the more we desire to be heard And this neglect of prayer that we suite seldome or neuer proceedeth from the ground of infidelitie because we beleeue God will not graunt if we suite Therefore knocke often beg earnestly wrestle by prayer with the Lord hold him at a continuall businesse vntill he graunt thy iust and lawfull petitions and out of doubt things lawfull in themselues that is what he hath commanded suited earnestlie with dependance vpon Gods pleasure shal be graunted vnto thee Doctr. He that cānot pray can haue no companie with God My prayer and supplication Prayer is the life of religion and he that cannot pray can haue no company with God Dauid who was a man after Gods owne heart was euermore giuen to prayer morning euening and noone Dauid spent all his life in prayer yea in the midst of the night he arose and prayed vnto God he preuented the morning watches and the breake of day so that he spent all his life in prayer God be mercifull to vs who can not suffer to spend any time in prayer We spend many moneths vainly ●dlely and sinfully without wearing and the time is short which we bestow vpon prayer and yet we thinke it too long Against the too much neglect of prayer in these our timest we sleepe in the night and awake but alas what time thereof doe we spend on Gods seruice when ariseth any of vs to seeke God in the night when thinke we vpon him in the night season many cogitations come in our mind but we neuer thinke vpon God and in the day we beginne in the morning to seeke the world or our fleshly lusts but who seeketh the Lord early The rest of the day we put ouer and consume in pastime as though the Sunne were ordained for none other vse but to let vs see to goe to hell Pray then vnto the Lord that he may giue vnto you the spirit of prayer for as Saint Iames saith very well Iam. 4.2 Yee lacke because you aske not Answere me in thy truth and in thy righteousnes He buildeth his prayer vpon two groundes Go●s truth in his promises and his righteousnesse that he being a iust iudge of the world will neuer forsake the righteous 1. Cor. 1.30 in his sonne Iesus Christ who is made our righteousnesse Then God standes much by his word and as he is veritie so his word is yea and amen neither can he neither will he chang or alter his word hath he spoken it must be performed All men are liers Ps 116.17 they falsifie their promises there is no truth in this generation All sorts of men are changable but God who is truth it selfe cannot alter It is a great oath to a prince to sweare per verbum principis but it is possible as is often seene that they alter change Noblemen and Preachers yea all sorts of men are found to say and to gaine say but who euer heard that God promised being as I haue said veritie it selfe and violated one word of his promise since the foundaof the world neither euer shall Then we haue a good God both iust and true and I wish that we would imitate those vertues of our God For truth is exiled and righteosnesse is departed from the earth Verse 2. And enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustefied THis verse containeth a deprecation of Gods iudgement that he would not enter in a straight marking of his sinne He might haue pleaded his innocencie before men but when he commeth to that terrible tribunal of Gods iustice he submitteth himselfe crauing pardon for his trespasse and this generall rule should be obserued if we desire God to be fauorable to vs that we beg the remission of our sinnes For if Dauid could not plead his innocencie Beg for remission of sinne Iob. 15.16 what can any of vs doe who drinke in iniquitie as water who are altogether vncleane and filthie Let vs therefore confesse our wickednesse and make supplication to our iudge and lay our hands on our mouthes being vnable to plead our cause against the Lord. That ye may the better vnderstand this verse obserue First that there is a iudgement into which men must enter or else be absolued from the indicatorie Secondly by what name he stileth himselfe thy seruant Thirdly the argument Because no lauing shall be iustified in thy sight Of those in order 1. There is a iudge and a iudgement Men runne forward in sinne lasciuiously and without care but they remember not there is a iudgement wherein they shall be called to an accompt Reioyce saith Solomon O young man in the daies of thy youth but be sure thou shalt be brought to iudgement Eccl. 12.9 If the seruant remembred his accomptes would he mispend his Masters substance But the Diuell hath blinded mens eies and made them so forgetfull that they thinke not on their reckoning But the iudgement is more then the reckoning Albeit men for debt may lawfully be put in prison and his goods confiscat Gods iudgement more seuere then mans yet no law will take a mans life for debt but the spirituall tribunal is more terrible for if God enter once in iudgement with any man he will kill both body and soule God hath three iudgment seats There be three iudgement seates which God hath made vp for man one which he hath set vp in his conscience accusing him condemning him and punishing him the second is at the houre of his death then God putteth him to triall The third and last tribunall is after death wherein all shall appeare to render an accompt of their actions the bookes of their owne conscience shal be opened and none shal escape that indicatorie neither kings or preachers or people all must appeare and render an account of their thoughtes of their wordes of their actions That iudgement is peremptorie no excuse no subperseges or dilators Vse but away they must goe crying let the mountaines couer vs from the face of that iudge Luk. 23.30 Let princes then and noblemen perswade them selues that albeit they thinke no law can strike against them if they doe whatsoeuer pleaseth themselues God hath a throne and a iustice court before which they must needes appeare and receiue the definitiue sentence whereof oftentimes in this world they haue a feeling Nebuchadnezer may be a proofe for this Dan. 4 29. whom God for seuen yeares made a beast Herod Antiochus and infinite others 2. With thy seruant He was a Lord and a King of a