Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	live_v	lord_n	20,420	5	4.6559	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09883	The mysterie of redemption. Or The particular manner how man is redeemed from sinne, iustified before God, and made partaker of euerlasting life Describing the nature, causes, parts, properties and effects of iustification. With divers sweet and comfortable prayers interposed betweene euerie chapter.; Mysterie of redemption.	Powel, Gabriel, 1576-1611.	1607 (1607)	STC 20147.5; ESTC S106362	38,314	251

the Kings Maiestie the Queene and Prince the priuie Coūcell Magistrates and Commōs of this land specially haue mercie as vpon this familie and euery member of the same so also vpon all our friends and Parents according vnto the flesh and continue thy Gospel vnto vs and to our posteritie after vs euen for thy deare Sonne Iesus Christ his sake in whose name we further pray vnto thee as hee hath taught vs saying O our Father which art in heauen c. Let thy mighty hand and out stretched arme O Lord be still our defence thy mercie and louing kindnesse in Iesus Christ thy deare Son our saluation thy true and holie word our instruction thy grace and holie Spirit our comfort and consolation vnto the end and in the end Amen The Lord blesse vs and saue vs the Lord make his face to shine vpon vs and be mercifull vnto vs The Lord turne his fauourable ●●untenance toward vs and this night and euermore vouchsafe to send vs thy euerlasting peace Amen The Grace of our Lord Iesus Christ and the loue of God and the fellowship of the holy Ghost be with vs all euermore Amen A PRAYER TO BE said for a sicke man or by the sick man himselfe altring but the person O Most merciful God gracious Father which through corporal diseases puttest vs in minde of our mortalitie and also callest to repentance we acknowledge that vnto thee belongeth health and saluation thou raisest vp and castest downe thou makest sicke and makest whole thou restorest to life and takest away by death We thy vnworthy seruants doe here present our selues before thy heauenly Maiestie in the name and mediation of thy dearest Son Iesus Christ humbly praying thee in the behalfe of this thy poore seruant that lieth visited vnder thy hand that thou wouldest not rebuke him in thine anger nor chasten him in thy wrath Haue mercy on him O Lord for he is weake O Lord heale him for his bones are vexed Wee know O Lord and himselfe acknowledgeth that being of the same mould that we are and descended frō the same loines he must needes be infected with the same corruption of originall sin that wee are and also subiect to the same death and damnation But O gracious louing Father wee beseech thee seale in his heart by thy holy Spirit the forgiuenes of all his sinnes lay not to his charge what he hath said or done amisse throughout the whole course of his life but reare him vp in hope and let thy holy Spirit lead him vnto the throne of thy mercy Let the sweet feeling taste of a liuely faith distast al corruptiōs that are in him that his sinfull body and soule may be cleered and washed by the blood of thy Son And if this his sicknesse be not vnto the death may it please thee O Lord to help him vpon the bed of his sorrow turne the whole palate of his weaknes into ioy Heale him he shal be whole saue thou him he shall bee saued Deliuer him from the pit of corruption for the graue will not acknowledge thee nor death confesse thee but the liuing we say the liuing will extol thee for euermore But if it be more expedient for him to die then to liue thē deale with him according to thy wil O Lord cōmād his soul to be receiued in peace which we cōmend into thy hands that hast redeemed it Take frō him all the feare sorrowes of death and giue him a through strēgth against all the assaults of the diuell that he may haue a perfect victory Rayse the siege of his spiritual enemies that are round about him and let thy gracious defēce protection be ouer him to keep him fast to thee thy truth to the end And good Lord shew this mercy vpō him that the knowledge of thy Gospel which he hath learned since thou hast called him thereby may now stād him in steed releeue his faith that in the knowledge of thee and of himselfe he may haue true repentance that he may yeeld vnto thee true obedience be thākfull whatsoeuer thou shalt do vnto him in regard of thy glorie and of those ioyes which thou hast prepared for him he may willingly forsake this present euil world come vnto thee fighting a good fight fighting with ioy and so receauing an vncorruptible crowne may liue with thee for euer and euer And now good Father for vs that are about him teach vs to know our owne weaknes that we may worthily thinke of the frailties of our vaine and transitory life that wee may prepare our selues vnto death alwaies to be in a readines looking vp to that euerlasting kingdom which thou hast purchased for vs. Grant these things we hūbly beseech thee both for him and for vs for Christ Iesus sake our only Sauiour and Mediator Amen Reuel 7.12 Amen Praise and Glory and VVisdome and Thankes and Honor and Power Might be vnto our God for euermore Amen FINIS

me before them O teach me to seek thee in al things and all things in thee euen for thy name sake for thy promise sake for thy Sons sake our Lord and Sauiour Christ Iesus Amen CHAP. VI. Of the Finall Cause of Iustification The Finall cause of Iustification Actiuely taken THe FINAL Cause of Iustification Actiuely taken is the Glorie of God in the admirable temperature of his Iustice and Mercie Ephes 1.6 Rom. 3.26 2 Of his Iustice Because he would his Son should make full satisfaction 3 Of his Mercie Because he would impute his Sonnes satisfaction vnto vs. The Finall cause Passiuely takē 4 The Finall Cause of Iustification Passiuelie taken is that we might haue peace of Conscience Rom. 5.1 eternall life Tit 3.7 and bee euerlastingly glorified Rom. 8.30 Rom. 6.22 5 Hitherto of the Causes of Iustification Now of the Parts therof A PRAYER FOR eternall life OMnipotent and eternall God Father of our Lord Iesus Christ wee miserable and wretched Sinners do wāder in this earth as pilgrimes and strangers readie to depart hence euery houre We see daily with what violence and rage Death striketh and choaketh now one now another for their grieuous sins But I giue thee most heartie thanks O Lord for thy infinite mercie towards me that thou hast not suffered me to be oppressed with palpable ignorance and heathenish blindnes to perish and die like other men but hast graciously enlightened me with the pure light of thy Grace and shewed vnto me the Cause of all calamities and of death and manifested also the heauenly and inestimable comfort of eternal life which doth wonderfullie recreate and cheere my heart And whereas we feele not without great grief with what crueltie and furie the wicked fiends burning in hatred against thee doe in these last dregs of the world oppugne mankind and raise vp sundrie detestable scandals and other damnable enormities amongst vs we being full of idlenesse of sloth and weakenes altogether corrupted defiled with carnall cōcupiscence vnable to make resistance ô haue mercie vpon me according vnto thy great mercie Touch moue and purifie my heart that louing and fearing thee I may seriouslie and truly bewaile my great and so often iterated sinnes that I may stedfastly beleeue thy holy word and leade the residue of my life in holines and righteousnesse before thee And seeing the greatest part of mankinde beeing drowned in Sodomiticall pleasures and drunken with Epicurean securitie doe not thinke or care for thee not make any reckoning of eternall life O Father giue me and all the rest of thy children a deuoute humble heart desirous of eternall life and happinesse Guide vs by thy holie Spirit that we may oftētimes meditate and speake of those euerlasting celestiall ioyes that thereby we may daily comfort our owne hearts and so reioyce that like couragious Souldiers wee may stedfastly beleeue in Christ and cheerefully march after him through crosses tribulations daungers and death it selfe vntill wee safely ariue at thy heauenly palace to bee partakers of that eternall glorie and magnificēce which thou hast prepared for vs and euermore to praise thee O omnipotent and immortall God for thy infinite goodnes mercie who with the Son and Holy Ghost liuest and raignest one God for euer and euer Amen CHAP. VII Of the Parts of Iustification The parts of Iustification two THe PARTS of Iustificatiō are two Remission of Sinnes and Imputation of Righteousnes Note well 2 But wee must vnderstand that these two parts are not diuers and different motions but one really and in number which in respect of the diuersitie of the termes whereabouts it is imploied hath diuers names 3 In respect of the Term frō which it floweth it is called Remission of sin or Absolution from sinne or Not-Imputation of sinne 4 And in regard of the Terme vnto which it is applied it is called Imputation of Righteousnesse 5 For otherwise it is the very same motion whereby Sinne is abolished and Righteousnesse procured as appeareth out of the place Rom. 4.6.7 where the Apostle termeth the very same thing Imputation of Righteousnesse which Dauid called before Psal 32.1 Remission of Sinnes Euen as Dauid saith he declareth the blessednesse of man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sins are couered But wee will speake of both these parts of Iustification seuerallie and apart 1. Remission of sinnes 6 Remission of Sinnes is the Absolutiō or pardoning of a Beleeuing man from the obligation of eternall death damnation for his sin 7 Or a not-imputing not-punishing or couering of the Beleeuers sinne and accounting him no sinner 8 In Remissiō of sin God taketh away three things 1. Sin it self while hee doth not impute it 2. The guilt of sin 3. The punishment due vnto it 9 The taking away of the two latter to wit of the Guilt and Punishment necessarilie followeth the taking away of the former namely Sinne. 10 But this part of Iustification is denominated of Sinne Remission of sinnes which properly is the terme from which proceedeth the motion and of which is first pronounced the sentence of absolution albeit the sentence bee pronounced also of the guilt and punishment but in the second place 11 The sentence of Remission of sinnes being once pronounced by God Note is neuer frustrated or recalled that is Those sinnes that are once remitted and forgiuen are neuer againe imputed Ezec. 18.21.22 Esa 44.22 Mich. 7.18.19 Ierem. 31.34 12 If it bee demaunded Question Whether by Remission of sinnes the sinne be so abolished that it remaineth no more in man Answere How sinne is abolished in Man 13 I Answere In Sin there are two things to bee considered the Defect and the Guilt 14 The Defect is not vtterly taken away or abolished out of the Subiect wherein it resideth but is daily diminished in the Regenerate by mortification of the old-man c. 15 For as long as we carry this masse and bodie about with vs all Defects cannot bee vtterly abolished seeing wee shall daily endure and feele the combate of the flesh and the spirit Galat. 5.17 16 But the Guilt is so abolished and vtterly extinguished in the godly as that God absolutely affirmeth that he will neuer remēber our sins any more Esa 43.25 I euen I am hee that putteth away thine iniquities for mine owne sake and wil not remember thy sins 17 I will speak more Logically Note well Sinne is both in the Predicament of Qualitie as it is a Vitiositie And also in the Predicament of Relation as it obligeth vnto damnation 18 Remission of sins is not the deletion of the Vitiositie or peruerse quality as it is sin that is it is not the vtter abolishing and taking away of the Vitiositie that it remaineth not in the Beleeuer any more 19 But sinne is taken away abolished remitted not marked by God not seene cast behind his

fountaine of corruption my eyes the eyes of vanity my eares the eares of folly my mouth the mouth of deceipt my hands the hands of iniquitie and euery part of my body doth dishonor thee which thou hast created for thy glory and would be glorified of thee My vnderstanding apprehendeth nothing but sinne my will affecteth nothing but wickednesse my memory retaineth nothing but euill things As for thy holy precepts and heauenly ordinances O Lord so farre haue I been from obseruing or keeping any parte thereof as I ought that I haue added transgression vnto blindnes malice to ignorance and rebellion to sin What now shall I say To whom shall I go or whither shall I flie Oh I sinke in sin O Death O Graue Yours is the victorie Thou seest O Lord what I haue been from the beginning what now I am Neither doe I maruell so much at my wickednes as I admire thy goodnes that thou hast suffered mee with vnspeakeable patience thus long to run on in my sins Because thou art so good I imagined I might be so euill Because thou diddest bestow such great benefits vpon mee I thought I might commit so great offences against thee So that the same medicine that thou hast ordained against sin I haue made a prouocation vnto sin Who but thou would suffer these contempts and yet be contemned still Notwithstanding O most gracious Father seeing thou hast sworne thou desirest not the death of a penitent sinner if I repent wilt not thou be pleased if I returne vnto thee wilt thou be offended No no I know thou dost long vntill I come vnto thee Why then most mercifull Sauiour I come I come quickely Reiect not thy poore creature that deiecteth himselfe and wholy relyeth vpon thee If I come ful of scabbes and woundes thou canst heale me againe If I be blind thou canst restore me to my sight againe If I be dead thou canst raise me vp again Thou shalt sprinckle mee O Lord with Isope and I shall bee cleane thou shalt wash me I shall bee whiter then snow Thy mercies are greater thē mine offences Thy pitie is more then mine iniquitie and thou art able to pardon more sinnes then I am able to commit If thou refuse me who shall receaue and comfort mee If thou forsake me who shall embrace and defend me Heere I am do with me as seemeth good in thy eies If thou wilt I shall see thy face and reioice if thou wilt persecute mee glorifie thy selfe But wilt thou enter into iudgement with thy seruant thou art iust to all But wilt thou bee extreame to marke what is done amisse Lord who may abide it But wilt thou bee terrible vnto mee Where then is thy mercy Haue mercy therefore vpon mee whose propertie is alwaies to haue mercie haue mercy vpon me O Father neither looke vnto the multitude of my sinnes but vnto the multitude of thy mercies for thy only Son Iesus Christ his sake to whom with thee the holy Ghost bee all honor and glory both now and for euer Amen CHAP. II. The manner and order of Iustification where also is handled of vocation NOw in this Iustification of Man wherby he is pronounced righteous by the righteousnes of another to wit of Christ God proceedeth in this maner and order 2 First there is an Effectuall Vocation or Calling wherby God offereth Christ his righteousnes and the sinner apprehendeth him being offered by faith Effectuall Calling what it is 3 Effectuall Vocation or Calling is that whereby God calleth out of darkenesse into light from the power of Satan vnto God in Christ Iesus those whō he elected of his meere grace by the promulgation of the couenant of grace or preaching of the Gospell 4 The Called also by the same grace of God answere and beleeue in him through Iesus Christ This answere is of Faith which indeed is the condition of the promise in the Couenant of grace Effectuall Calling hath two parts 1 Outward calling 5 Wherefore our Effectuall calling consisteth of two parts 1. The Outward calling of such as be elect by the publication of the Couenant vnder the condition of faith and that of Gods meere grace 2. Inward faith 2. Inward Faith wrought in them by the same grace which is nothing else but the fulfilling of the condition Note wel 6 The former grace may bee termed the Grace of vocation and is common to all that are called Elect and Reprobate 7 The latter grace may be called the Grace of faith appertaining only to the Elect. A two-fold application in effectuall calling 8 So then in Effectuall Calling there is a two-fold application the one of GOD offering Christ his righteousnes the other of a sinner apprehending Christ being offered by faith and applying him vnto himselfe 9 If it bee demaunded Question Whether the will of man in his calling or conuersion be meerely passiue or actiue also Answere How the will of manstandeth in his conuersion 10 I answere In respect of the grace of God which preuēteth man the will seeing it is not yet begun to bee regenerate is meerely Passiue as may be proued 11 I. Because al Mans strength abilitie concerning spirituall and heauenly things is altogether exstinct so as he can neither prepare himselfe to grace nor receiue it being offered nor turne vnto God nor will desire or follow after that which is good acceptable vnto to God Rom. 9.21 12 II. Because we are all dead in sinne Ephes 2.1 C●loss 3.12 but a dead man is only passiue in respect of his quickening 13 III. Because the will is not only dead but also stubborne of it selfe and cannot chuse but resist being not moued and kindled by God Act. 9.1.2 c. 14 But In respect of the Time in which the conuersion is wrought Note the will is not like a stocke but whilest it is healed and cured by God it is Actiue that is it is not idle and void of all sense and motion but followeth the holy Ghost who draweth it 15 For in the very act of Conuersion or Calling God causeth vs by grace to wil he moueth and inclineth our wills but yet so as the whole efficacy of the action dependeth vpon Gods spirit Philip. 2.13 It is God who worketh in vs both the will and the deed where Will is not vnderstood of the substance of the will but of a new qualitie Iustification followeth effectuall calling 16 After this effectuall Calling followeth Iustification whereby God imputeth that righteousnes of Christ being apprehended by faith in Vocation vnto the sinner as if it were his owne proper righteousnes Or whereby hee pronounceth him iust in that righteousnes of Christ and the sinner receiueth it being imputed vnto him by God A two-fold Application in Iustificatiō 17 In Iustification likewise there is a two-fold application the first is the Imputation of GOD the second is the sinners apprehension and application