Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	sin_n	sin_v	5,307	5	9.1204	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60670	Life in death, or The living hope of a dying saint, handled in a sermon preached at the funeral of that eminently vertuous, and religious gentle-woman, Mris. Mary Morley, late wife to Colonel Harbert Morley, Esq; and daughter to Sr. John Trevor Knight. By Zachary Smith, minister of the Gospel, and pastor of the church at Glynde in Sussex, Sept. 18. 1656.	Smith, Zachary, b. 1604 or 5.	1656 (1656)	Wing S4351; ESTC R214782	29,879	40

therefore it s of undoubted truth and asserted by the spirit of Truth that Gods people are in a blessed condition after death Not only such as die for the Lord who were put to cruell torments and to suffer death by Antichristian Persecutors for not complying with them in their idolatrous worship but such as die in the Lord are blessed i.e. such as were effectually called unto fellowship with Jesus Christ and united to him by faith as members of his mysticall body are happy in their death Death puts a period to all their troubles and labours and brings them to the enjoyment of rest and peace and to receive the reward of their works Here are no purgatory-torments mentioned to be endured by them after death but a perfect cessation from all labour and a full enioyment of rest and blisse To give instance in some examples of Gods people who have had hope in their death we finde that Jacob when he lay on his Death-bed professed his hope of salvation and enioying a better life Gen. 49.18 I have waited for thy salvation O Lord so Abel Enock Noah Abraham Sarah Heb. 11.13 These all died in faith not having received the promises but having seen them a farre off and were perswaded of them and embraced them and confessed that they were strangers on earth declaring plainly that they expected a better Countrey that is an heavenly Thus Moses chose rather to suffer affliction with the people of God than to enjoy the pleasure of sin for a season Esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of the reward and endured as seeing him who is invisible vers 25 26 27. Job's spirit was upheld from sinking into despair under all his pressures losses and afflictions and he professeth his hope even in death Though he slay me yet will I trust in him Job 13.15 as if he had said if God should take away my life yet would I in the midst of death expect a better life from him So David Psal 23.4 Though I walk through the Valley of the shadow of death I will fear no evil And Psal 73.26 my flesh and my heart faileth but God is the strength of my heart and my portion for ever his hope of being received into glory after death encouraged him to go on in the wayes of righteousnesse whatever afflictions he underwent in his life time Paul in time of his imprisonment at Rome lest the Philippians should be discouraged at his sufferings professeth his earnest expectation and hope of salvation and that he was not any way afraid of death but rather desirous of it in regard of the gain and benefit he should reap by it Phil. 1.21 for to me to live is Christ and to die is gain that is Christ is my life here by grace and hereafter by glory he is both the Authour and end of my life and if I be put to death that shall no way endamage me but rather bring me great advantage in regard that thereby I shall exchange and gain Heaven for Earth and an happy eternal life for this miserable and mortal life and vers 23 I am in a strait betwixt two having a desire to depart and to be with Christ which is far better And again 2 Tim. 4.6 7 8 giving notice of his approaching death and that the time of his Martyrdom was now at hand he professeth his hope in his death I am now ready to be offered and the time of my departure is at hand I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a Crown of righteousnesse which the Lord the righteous Judge shall give me at that day and not to me onely but unto them also that love his appearing and again 1 Cor. 15.19 If we have hope in Christ in this life onely we are of all men most miserable Cyprian speaking of the nature of death to believers saith It is Janua vitae victoria belli portus maris The gate of life the victory of war the haven of the Sea death to Gods people is as the Angel was to Peter to fetch him out of prison and set him at liberty Act. 12.7 c. and as Pharaohs Messenger was to Joseph to remove him out of the Dungeon into Pharaohs Court Gen. 41.14 where he was highly advanced to Honour and Dignity The benefits which believers hope to be made partakers of by death are either such as concern their Souls or their bodies The Souls of believers are at their death made perfect in holinesse Heb. 12.23 and brought to the spirits of just men made perfect Death abolisheth sin and corruption in believers and brings finalem gratiam the perfection of grace that may make them capable of glorie as sin brought death into the World so death drives sin out of Gods peoples natures Rom. 6.7 he that is dead is freed from sin there is not so much as any remnant of sin that cleaves to a believing Soul after death but it is presented unto Christ without spot or wrinkle void of all sinfull infirmities Here the best of Gods Saints grone under the burden of their corruptions 2 Cor. 5.4 and cry out with Paul Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death before death the best Christians complain the good that I would I do not but the evil that I would not that I do Rom. 7.19 but now after death the least in the Kingdom of Heaven saith the evil that I would not I do not and the good that I would I do 1. By death they have full discharge from all possibility of offending God Death is a loosening to the Children of God here they are as it were tyed to a stake to be baited by Sathan and his instruments death is the breaking of the Chain and the Soul escapeth as a Bird out of the snare of the Fowler as the fire burnt the bonds of the three Children and so procured their liberty so death is a Goal-delivery to the Children of God That one happy pang which pulls away the Soul from the body doth also pull away sin both from the Soul and body Greenham Byfield Hieron Hildersam c. to this purpose many of our English Divines have written excellently to comfort the surviving friends of deceased Saints to cure them of the fear of death So Polan Syntagm 342. Mors electis credentibus non est pro peccatis satisfactio sed peccati abolitio transitus in vitam aeternam By death believers are freed from all occasions of sin Temptations to sin Power and dominion of it yea from all dregs and remainders of sin This made the Martyrs so willing to endure any kinde of death that Tyranny could devise that they might be rid of their sinfull bands and this corruptible burden which presseth down the Soul that looks

after Christ M. Marshal It was an expression of that excellent Preacher holy mann ow with God Mr. Marshal The weakest Saint in articulo mortis hath more grace than Paul had in his life time 1 Cor. 13.10 And this consideration should make Christians willing to die that they may be rid of sin and be made perfectly holy Mr. Hildersam in the close of his 65 Lecture on Psal 51. hath a solemne Speech worth our serious consideration which is this Certainly he that desireth not that striveth not to be willing to die even upon this ground because death and nothing but death will perfect the work of mortification in him hath just cause to suspect that there is no truth of saving grace in him no sense of the vile corruption of his nature it is no bondage to him Another benefit which the Souls of believers partake of by death is this They do immediately passe into glory Phil. 1.23 For I am in a strait between two having a desire to depart and to be with Christ which is far better In which words we have Pauls strait and his own inclination expressed rather to die than to live here and the ground of this his desire because it s far better for the Soul to be with Christ than to abide in the body where also he implies two things in the death of the Saints 1. There is a dissolution of the Soul from the body 2. That there is a conjunction of the Soul with Christ He expected not by death to be utterly extinguished but translated hence some other where not an annihilation but a dissolution and he makes no intermission of time or interposition of place between his dissolution and his being with his Saviour he speaks of his being with Christ as the immediater certain consequent of his dissolution Death should be to him but as a Portal opening to give him speedy admittance into the presence of the Lord in whose presence is fulnesse of joy and at whose right hand there are pleasures for evermore And this he speaks of as a Priviledge not onely peculiar to himself as an Apostle or a Martyr but common to all true believers 2 Cor. 5.1 4 6 8. Heb. 12.23 Luke 23.43 Act. 7.59 Luke 16.22.23 25. The Angels are ministring Spirits attending on them that are Heirs of salvation to receive their Souls at death and to carry them into Abrahams bosom i.e. a state of rest and happinesse where they are comforted where they behold the face of God and see him as he is and know him as they are known of him 1 Cor. 13.12 and where they behold Christs glory Joh. 17.24 so that you see that death is exceeding gainfull to believers and that the righteous have hope in their death that their Souls being made perfect in holinesse shall immediately passe into glory and enjoy rest and blisse in Communion with Christ Further the righteous hath hope in his death in the behalf of his body Psal 16.9 my flesh also shall rest in hope that is as Aynsworth renders and explains it shall dwell in confidence or abide with hope i.e. boldly safely and securely meaning that his body should abide or rest in the grave with sure hope of rising again from the dead The bodies of believers being still united to Christ do rest in their graves untill the Resurrection 1 Thes 4.14 them also which sleep in Jesus will God bring with him tanquam membra cum capite The grave is but a withdrawing room for the bodies of the Saints a sleeping room where they rest as in their beds Isa 57.2 Act. 7.60 Joh. 11.11 13 1. The bodies of believers after death remain still united to Christ though death cause a separation betwixt their Souls and bodies yet not betwixt Christ and their dead bodies The union wrought in effectual calling is betwixt Christ and the believers whole man and it is an inseparable indissoluble and eternal union they are joyned to Christ as their husband 1 Cor. 6.13 the body is not for fornication but for the Lord the Lord for the body vers 15. know ye not that your bodies are Members of Christ c. Yea temples of the holy Ghost which is in you vers 19.20 Yea the spirit of Christ dwells in believers Rom. 8.9 10 11. Ioh. 6.37 39 40. The Union betwixt Christ believers holds firm in and after death so that their dead ashes are part of the Members of Christ in the grave Gods Covenant is still of force with them in the dust Mat. 22.31 32 c. Mr. Consule Zanch. in 1 Thes 4.14 Perkins in his Cases of Conscience 1. Book 9. Chap. 3. Sect. expresseth himself thus There is a mystical union and conjunction between Christ and every believer and that not onely in regard of Soul but of body also which being once knit shall never be dissolved but is eternall whereupon the dying dead rotten and consumed body remaineth still a member of Christ abideth within the Covenant and is and shall be ever a Temple of the holy Ghost and by vertue of their Conjunction with Christ shall be raised to glory at the last day 2. As the Bodies of Beleivers after death remain still united to Christ so they rest in their Graves as in their Beds they rest from all labour and toyl from all trouble and paine yea from all the motions of sin and drudgery of Sathan Musculus in Psal 16.9 Observandum est mortem carnis interpretatur esse quietem non interitum ergo carni piorum sepulchrum non est fovea sed lectulus quieti destinatus The Bodies of the Saints at Death are only fallen asleep Act. 7.60 We know that naturall sleep is not perpetuall we sleep and awake again in the morning so it s but a certain time that their bodyes shall lie at rest in the Grave they shall be awakened and raised again in the morning of the Resurrection and again the body being asleep can easily be awakened and roused up by being jogged or called upon with a loud voice so the dead bodyes of saints shall be much more easily raised and awakened by the power of Christs voice Joh. 5.28 And as sleep is a great refreshing to sicke and weary bodies so that they are more vigorous and lively when they awake so when beleivers bodies shall be awakened out of the sleep of death and raised out of their Graves as from their Beds they shall be more active and nimble for God than ever they were before 1. Cor. 15.42 43. it is sown in corruption it is raised in incorruption it is sown in dishonour it is raised in glory it is sown in weaknes it is raised in power So that the bodies of beleivers after death doe not only rest in their graves but they rest in Hope even in hope of a glorious resurrection which is a 3. priviledge of the righteous in their death in regard of their bodies The Righteous hath hope in his

account of God while they live so that he reckons them as his Jewells and peculiar treasure so also their death is precious in the sight of the Lord Psal 110.15 But as for the wicked it is not so with them Psal 34.21 Evil shall slay the wicked i.e. they shall perish in their sins the vulgar Latin translates it Mors peccatorum p●ssima the death of sinners and wicked men is worst of all and Bellarmin glossing upon it gives this reason quid initium erit cruciatuum aeternorum because death to wicked men is the beginning of eternall torments an inlett to endlesse woe and misery However for a while wicked men may seeme to flourish as the green Bay tree and the proud may be counted happy they that worke wickednes may be set up and they that tempt God may be even delivered yet there will come a time when the Lord will make up his Jewells and then we shall discern between the righteous and the wicked between him that serveth God and him that serveth him not Yea the day cometh that shall burn as an oven and all the proud and all that doe wickedly shall be stubble But unto you that fear my name shall the Sun of Righteousnesse arise with healing in his wings Mal. 3.17 18. Chap. 4.1 2. David having in the first Psalme described the Righteous by his Properties and mentioned some of his Priviledges and pronounced him blessed puts a difference vers 4. c. between the righteous and the wicked and tells us the ungodly are not so but are like the Chaffe which the winde drives away and as Solomon tells us in the words before my Text the wicked is driven away in his wickednes Having considered the state of the righteous in his death and shewn it to be very hopefull and comfortable that it may more fully appear that the righteous is more excellent than his neighbour viz. his wicked neighbour that is set so neer him in the Text let us a little consider what becomes of him at his death what is said of him here He is driven away thrust at chased as chaffe before the winde Here let us enquire into these 4 particulars 1. the manner how 2. the place whence and from what he is driven 3. whither 4. by whom he is driven by what Drivers How is the wicked driven away 1. suddenly 2. violently 3. desperately First suddenly and unexpectedly Psal 73.18 19. surely thou didst set them in slippery places thou castedst them down into destruction how are they brought into Desolation as in a moment they are utterly consumed with terrours Job 21.13 in a moment they goe down to the grave Secondly violently forcibly against his will Job 27.20 21. Terrours take hold on him as waters a tempest stealeth him away in the night the east winde carrieth him away and he departeth and as a storm hurleth him out of his place the troubles and terrours which befall wicked men at their death are here set out by similitudes taken from a deluge of waters or storm of winde which come suddenly and prevaile irresistibly overturn all in their way like a whirle-winde Death takes them away suddenly spite in their teeth Luk. 12.20 Thou foole this night shall thy Soul be required of thee Eccles 9.12 as fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them Thirdly desperately driven away in his wickednes dying either in the act of sin or under the guilt and bondage of sin Joh. 8.21 it was a dreadfull doome threatned by our saviour against the unbelieving Jewes ye shall die in your sins its better to die in a ditch or in prison or on the gallowes than to die in sin to be driven away in ones wickednes is a desperate driving away to die without hope opposite to the righteous mans case in his death Prov. 11.7 when a wicked man dieth his expectation shall perish and the hope of unjust men perisheth i.e. his affection of hope and happines hoped for and strongest meanes to attain to his hope shall end with his life and die at his death and vanish away at the time of his destruction So Job 8.13 14. Thus for the manner how the wicked is driven away Secondly from whence and from what He is driven from all earthly friends Comforts enjoyments hopes habitation Iob 18.14 his confidence shall be rooted out of his Tabernacle and it shall bring him to the King of terrours vers 18 he shall be driven from light into darknesse and chased out of the world from all meanes of Grace Eccles 9.10 from all further society with Gods people yea from Gods gracious presence and protection 2. Thess 1.9 3. Whither into darknes his body into the slimy valley into the pit of corruption and his Soul into the pit of destruction Psal 9.17 the wicked shall be turned into hell and all the nations that forget God Death to wicked men is Hells pale stalking-horse or the Riden on that pale horse with whom Hell followed after Rev. 6.8 4. By what Drivers By sword diseases Death sinne sathan c. The Prophet Ezekiel denouncing Gods vengeance against the Ammonites Moabites and other Enemyes for their insolency and insulting over the Jews in their Calamity saith Ezek. 35.6 Bloud shall pursue thee sith thou hast not hated bloud bloud shall pursue thee as Abels bloud pursued Cain with Hue and Cry for vengeance Prov. 13.21 Evill pursueth sinners Pro. 11.19 As righteousnes tendeth to life so he that pursueth evil pursueth it to his own death 2. Pet. 2.1 wicked men eagerly pursuing their own lusts bring upon themselves swift destruction The Psalmist speaks of a driving Angel that shall chase and pursue wicked men Psal 35.5 6. let them be as the Chaffe before the winde and let the Angel of the Lord chase them yea let the Angel of the Lord persecute them Thus you see there want not Drivers to chase away the wicked out of the world and to hurry them into the pit of destruction whereby the second branch of the Use of Information hath been fully and cleerely made good that the Righteous is more excellent than his Neighbour Death is so far from putting an end to the miseries of wicked men that its the beginning of their sorrowes an entrance into endlesse woe and misery it puts an end to their joyes and troubles too in this world but it brings them to a world of everlasting troubles Revel 2.23 they shall be killed with death Death is killing to the wicked but it s mors vitalis quickning curing and very gainfull to the Godly it puts them into possession of eternall life the Righteous hath hope in his death Therefore let none be discouraged from the wayes of God because of the flowrishing of the wicked or the troubles and afflictions of the righteous in this life let them