Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	think_v	4,534	5	4.2966	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04766	Ouranognōsia. Heauenly knowledge A manuduction to theologie. Written in Latin by Barthol. Keckerm. done into English by T.V. Mr. of Arts.	Keckermann, Bartholomäus, ca. 1571-1608 or 9.; Vicars, Thomas, d. 1638.; Vicars, Thomas, d. 1638. Briefe direction how to examine our selues before we go to the Lords table.	1622 (1622)	STC 14896; ESTC S103956	89,591	228

waies is the saluation of man considered Two manner of waies either as it is perfect and complete or as it is but begun and imperfect or either in respect of the life to come or of this present life What is perfect eternall saluation It consisteth in 3. things First In most absolute perfection of bodie and soule Secondly In that vnvtterable ioy wherewith we shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiesty glory and honour wherein we shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made partakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. v. 21. Christ shall transforme our base body that it may be like the glorious body of Christ. Esay 64. v. 4. 1. Cor. 2. v. 9. The things which eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begun only It is a taste of eternall saluation or that comfort and ioy of conscience which we haue in this life arising from the forgiuenesse of our sinnes and from that confidence we haue towards God whom we certainly know to be reconciled vnto vs by Christ Iesus so that no calamitie whatsoeuer can be able to separate vs from his loue no not death it selfe or that anxitie and horror which vsually we feele at the houre of death Of this the Apostle speaketh Rom. 5. v. 1. Therefore being iustified by faith we haue peace i. e. a ioyfull and merry conscience in the very midst of calamitie and death Rom. 8. v. 35. Who shall separate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more I long to know the meanes by which I may be conducted to this end The meanes whereby thou mayst come to this most desired end are two First the knowledge of thy misery Secondly thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things 1. That which went before thy misery 2. The efficient cause of thy misery 3. The parts of it 4. The exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the misery of mankinde That happy and blessed estate wherein man was inuested by God before his fall or the image of God which was in man What is the image of God in man or rather what was it It was nothing else but that absolute and perfect estate before the fall consisting in the perfection of the vnderstanding and the will of man and further in the maiesty of man whereby hee farre excelled all other of the creatures or that I may speake yet more plainly the Image of God in man was either prime and principall or secondary and depending of the former The prime Image was both in his minde and in his body In his body there was perfect health and safety In his minde there was vnderstanding without errour will without staine of sinne That other image which depended or arose from this was that maiestie and alacritie was in man springing from the perfection of his body and soule touching which the Scripture speaketh Gen. 1. v. 26 Let vs make man according to our image and according to our likenesse Ephes. 4. v. 24. Paul cals true righteousnesse and holinesse the Image of God Hitherto must be referred the whole doctrine touching the state of Man before the fall and touching his liuing in Paradise anent which you may reade Gen. 1. v. 27 28 29. and all the second Chapter of that Booke What is the cause of mans miserie The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by the eating of the forbidden fruit What haue we to doe with the fall of Adam and Eue seeing then wee had no being at all Adam and Eue did represent all mankind and therefore they had giuen them felicitie and the Image of God for all mankinde wherefore in regard they by their offence lost that which they had receiued for all mankinde they lost it not in themselues alone but in all their posteritie Euen as if a King should giue any one some Priuiledges for himselfe and his post●ritie and he that had these Priuiledges granted should be attainted of Treason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the king and his posteritie should get no benefit of them neither And was this so great a matter to bite an Apple and to eate of it The eating of the Apple was a most grieuous offence not in regard of the Apple it selfe the losse thereof was but small for there were Apples good store in Paradise but because that eating flowed and issued as it were from the fountaine of most horrible sinnes to wit from pride man thereby affecting the seate and Maiestie of God and so became guiltie of high treason against Gods Maiestie as God mockingly casts man in the teeth Gen. 3. Behold Adam is made like vnto one of vs that is he is made as it were one of the persons in the Sacred Trinitie Another sinne is vnbeleefe in that our first Parents did not beleeue Gods words to be true when he said in what day soeuer ye shall ea●● of it ye shall die the death But contrariwise in that they readily beleeued the diuell who spake vnto them by the Serpent as by his instrument and told them that they should not die at all and so they gaue more credit to him then vnto God The third sinne is contemptuousnesse and disobedience for we ought to obey God in all his commands euen in those which wee thinke are but of little reckoning The fourth sinne is vnthankefulnesse for man was created after the likenesse and Image of God and therefore it was his duty to obey Gods Commandements in token of his thankfulnesse for the benefit The fift and most grieuous sinne was that apparant reuolt and falling from God to the diuell namely when man went about to attaine to be like vnto God by the Counsell and helpe of the diuell and so conspired as it were with the diuell against God I haue also heard of the cause of miserie or of the diseases of the soule tell me now further what be the parts of our misery They be two Sinne and the punishment for sinne for in these two things our misery

wee professe any other Religion then that which they bequeath'd vnto vs and which we wil liue and dye in too We our forefathers customs still obay Doe as they did and follovv their blind vvay Not striuing busily our vvits to approue By searching doubts but rather shevv our loue By louing euen their errours that are gone Or reuerendly belieuing they had none True it is like enough you will doe so whatsoeuer be said to the contrary For as the wise King saith of a foole Bray a foole in a morter and hee will neuer be the wiser The holy Spirit hath branded those people with black who practiz'd that long since which you plead for now So those nations feared the Lord and serued their images too So did their children and their childrens children as did their fathers so doe they vnto this day It was but a Pagans argument to Theodosius the Emperour Seruanda est tot saeculis fides nostra sequendi sunt maiores nostri qui secuti sunt foeliciter suos And the Emperors Letter to the States of Germany assembled at Wormes against Luther sounds and runnes in the same tenour Our predecessours were obedient to the Romish Church and therefore wee cannot without great infamy and staine of honour degenerate from the examples of our elders but will maintaine the ancient Faith and giue ayd to the See of Rome But here first of al we desire no better Aduocate for our selues then Gratian I will set downe his owne words Si consuetudinem fortassis opponas duertendum quod Dominus dicit ego sum via veritas Non dixit ego sum consuetudo sed veritas Et certe vt beati Cypriani vtamur sententia quaelibet consuetudo quantumuis vetusta quantumuis vulgata veritati omnino est postponenda vsus qui veritati contrarius est abolendus Secondly M. Caluins note on the fourth of Iohns Euangell and the 20. Verse is here worth the noting Verae pietatis desertoribus solenne est vt patrocinium sibi ex Patrum exemplis quaerant It 's a very ordinary thing with Sectaries and Apostates from religion to vrge for their doings their Fathers examples Oh ye Apostaticall generation which doe as much as in you lies to resist the Holy Ghost as your Fathers haue done so will you do too But your tame-blind obedience vvell befits Such earth-bred do●eish dull and sluggish vvits But ayerie Spirits acquainted vvith the light VVill not be led by custome from the right No loue no friends no predecessors shall Peruert their iudgements they examine all Your Fathers haue stepp'd awry in some points of doctrine and you hauing once entred their by-paths will needs runne into the desert of errour your Fathers liuing in the stinking ayre of Popery could not choose but be tainted with some infection of Heresie What then Dare you say they died in their pollution Did God reueale vnto you the time the houre of their conuersion Do you not know that God might haue his secret working performed vpon them euen at the very last gaspe Doe you not acknowledge that God can saue such as are not pertinacious in their Heresies euen Inter pontem fontem When there is no sensible hope When there is no sensible hope When their soule is at the pits brinke hee can call it backe againe that the pit shall not shut its mouth vpon it I haue often greatly wondred saith M. D. Luther how that in all the time of that tyrannizing Sect of the sonne of perdition for so many hundreths of yeres together the Church should subsist in the midst of such great darknesse and in the throng of so many errours Afterward I conceiued that there were certaine called of God by the Word of his Gospel and Baptisme who walked in the simplicitie and humilitie of their heart thinking the Monkes only and such as were anointed of Bishops to bee holy men and religious but themselues to bee profane and irreligious and in no wise to bee compared with the other Whereupon finding themselues emptie of all good workes and merits which they might oppose to the displeasure and rigour of Gods iustice they clung close to the passion and death of Christ and so in that simplicitie were saued Neither was this the case of simple ones onely but euen of their deepe Doctors their holy Hermites there sanctified Monkes of whom I may truely say That howsoeuer they liu'd among them yet were they not of them Which assertion though it might haue beene doubted of all their life time their habits and cooles and manner of liuing colouring it out to the world that they were Papists yet the point of death approaching put the matter out of question when for all their regularities and obseruances as Monkish as euer for all their comport and carriage as superstitious as euer for all their meanes and maner of liuing as Popish as euer could bee deuised they will bee found to haue dyed true Protestants casting from them all trust and relyance on their owne works and putting their whole trust and affiance in the mercies of God through Christ Iesus Such was that good Hermit Agatho good in name and in truth good Such was that blessed Saint Bernard the best Monke that euer was Both which on their Death beds to haue renounced themselues vtterly and to haue had recourse onely vnto Christ you may reade in that worthy Author afore cited And I thinke verily saith Luther that Ierome and Gregory and many other Fathers and Hermites were after the same manner saued and the ground of this his thus reasoning is for that wee are not to doubt but that euen in the Old Testament many of the Kings of Israel and other Idolaters likewise were saued for because it pleased God euen in the houre of death to turne their hearts causing them to cast away all their vaine confidence they put in their Idols and to apprehend that promise of God as concerning that seed of Abraham which was to come to wit Christ in whom all the nations of the world should bee blessed Hence proceed our charitable censures of such of your Fathers who liuing in the darkenesse of superstition● could not so well see the way to heauen and to reformation in their life time as their meek hearts could haue wished But as for those obstinate wretches furious spirits branded with the marke of the Beast and therefore firebrands of hell too too heady in the pursuit of errour and too too headstrong in their erroneous opinations as the Lord gaue them vp to a reprobate sense that they should not receiue the loue of the truth and so bee saued and they now fry for it So assure your selues if yee insist in their steps and resist all good admonitions you can neuer flye their punishment For it is iust with God that those which haue beene pares culpa shall be also