Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	sin_v	10,991	5	9.5827	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29117	Elijah's epitaph and the motto of all mortalls in the other reason in the text, perswading him into a willingness to dye, in these words, I am no better then [sic] my fathers, I Kin. 19, 4 / by Thomas Bradley, D.D. one of His Late Majesties chaplains and præbendary of York, and preach't in the minster there, and in his rectory of Ackworth, 1669, Ætatis suæ, 72.	Bradley, Thomas, 1597-1670.	1670 (1670)	Wing B4131; ESTC R34264	17,583	51

Eyes then Funerall Sermons can doe unto our Eares Dayly we heare the Tollings of the Passing bells calling us to our long home Dayly we see the bones and skulls of our friends deceased rak't out of the Grave dayly we see others following after them and the mourners about the streets It strikes me deeply into the meditation of mortality when I doe but look over the Register Book to see in the turning over of how few leaves I finde the same man Baptized Married Buried Thus one Generation passeth away and another succeedeth and hasteth after it as we after them till we all lye down in the Dust of Death For we are no better then our Fathers But to draw to an end I will onely shew you some Reasons proving not onely the certainty but the necessity of dying that so we may make account of it look for it and provide for it and so conclude this Observation also And there are six Reasons which make it not onely certain but necessary that we should dye First Because we are all sinners And the wages of sin is Death Rom. 6.23 And in the fifth of the Romans ver 12. By one man sinne entred into the World and death by sinne and so death went over all men in whom all men have sinned Secondly The Sentence of Death is gone out against all mankind not to be reverst This Sentence was pronounc't in Paradise and dayly put in execution ever since In quo die commederis morte moriêris In the day that thou eatest thereof thou shalt dye the death Thirdly The matter whereof we are made necessitates it the meane and corruptible dust of the Earth And of this God puts us in minde from the very beginning of our being Pulvis in pulverem Dust thou art and to Dust thou shalt return Fourthly From the continuall conflict that is between the foure contrary qualities that are in us Of Heate and Cold Drought and Moysture one against another These being the prime qualities of the foure Elements of which we and all compound or mixt bodies doe consist are found in us in one degree or other all which being contrary the one to the other are in continuall fight one with another which never ceaseth but with the dissolution of the compositum the compound body wherein they are Where here these qualities are in aequilibri● equally ballanc't and in some due proportion mingled in the body there the body is healthfull strong of an excellent temper and of long continuance which was the happiness of Adam in his first Creation and of the long-lived Fathers before the Flood in a great measure But where one of these qualities doth predominate and get the upper hand over the other there follows a distemper and upon that sickness and weakness which by the Art and care of the skillfull Physitian may be helpt at least in some measure and for a time if he be skillfull in these two things First to find out and to discover which of the qualities it is which hath the predominancy And secondly How to correct that quality and to relieve the other which is oppressed by it and so to set them in some equall proportion and due temper again But this can no Art of man doe so as to keep them alwayes in an equall ballance but the qualities being so diametrally opposite one to the other the fight will still be renewed again and the conflict continued till the one hath destroyed the other upon which must needs follow the dissolution of the whole body so that in these very Elements that we consist of we carry Death about us we onely stay while the one hath gotten the mastery of the other and so bring us down to our dust Fifthly There is a nocessity that we should taste of death and be turned to our dust again that so our gross and corruptible bedies being first putrified may be purifyed and refined and defaecated from all those dreggs and terrestriall groseness which was in them while they lived here in the Flesh and so be raysed again spirituall and incorruptible This Reason Saint Paul gives 1 Cor. 15.36 Thou foole that which thou sowest is not quickened except it dye And ver 53. This corruptible must put on incorruption but before it put on incorruption it must put off corruption and that must be done by death It shall be raysed spirituall but first it must lay down that which is carnall in it this is done by Death and the Grave where the body is first putrified and turn'd to Dust that so as the Phaenix out of it 's own Ashes so the body may be raysed out of it 's own Dust and renewed out of it 's own Materialls that so becoming incorruptible spirituall and immortall it may be fit to enter into the Heavenly habitations and to be partaker of the inheritance with the Saints in glory Sixthly and lastly It is necessary that all men should dye and be layd up in the Earth in order to the great Assizes the great and generall Judgement to come that so they may be all brought forth together to their tryall for the greater honour of the Judge our Lord Jesus Christ the greater glory of the solemnity and the greater state of the proceedings in that high Court and in that great day This is the Reason the Apostle gives of the necessity of all mens dying before the generall Judgement And in order to it Heb. 9.27 It is appointed for all mon once to dye and after that to come into Judgement Some particular judgements we see dayly executed in the World in which God doth punish some particular sinnes by Judgements Nationall Locall and Personall that men may know There is a God that Judgeth the Earth and that sinne shall not alwayes goe unpunished But these are but as petty Sessions in respect of the Great Assizes to be holden at the Generall Judgement of the Grat Day That 's the Day indeed the Day of all Dayes called The Day of the Lord the Day wherein the Lord will be glorified in the sight of Men and Angells good and bad when they shall see the Sonne of Man comming in the Clouds with power and great glory and all the holy Angells with him with flaming fire rendring vengeance to them that would not know him nor obey his glorious Gospel when all Nations shall be gathered before him and all the Generations of men which have been upon the Earth from Adam to the end of the World when the Angells shall gather the Elect from the foure Winds from all quarters of the World and the Sea shall give up her dead and the Earth shall give up her dead and they shall all great and small appear before the Throne and be set in two mighty bodies the one on the right hand and the other on the left and there stand to heare their finall doome Those on the right hand the Sentence of Absolution Venite benedicti Come ye

blessed And those on the left hand the Sentence of Condemnation Ite maledicti Goe ye cursed So they shall goe into eternall life and these into everlasting fire I conclude this Discourse with the words of Saint Peter upon the same subject 2 Epist 3. chap. 11. ver Seeing all these things must come to pass what manner of people ought we to be in all holy conversation and godliness And those of Saint Paul to the same purpose 2 Cor. 5.11 Considering the terrors of the Lord we admonish you What to doe To reconcile your selves unto God to goe quickly and make your peace with your adversary while you are in the way that is in this life before you dye and your soule be taken away to break off your sinnes by repentance that they may be blotted out and not be found upon the fyle against you in the day of account to make your accounts streight and ready that when the Master shall call for them you may give them up with joy to get oyle into your Lamps and your lights burning that you may be ready to enter in with the Bridegroome to purge your selves from all filthiness of flesh and spirit by the sanctifying vertue of the holy Ghost and get your soules wash't in the blood of the Lambe that so when they shall be separated from the body by death you may with comfort and confidence commend them into the hands of God in the words of the Prophet and of the Text and say Lord take away my soule and he may own it and accept it and take it into the highest Heavens and assigne it a place among the holy soules of the Saints in light where it shall rest in joy happiness and glory for evermore And so we have now put up the Prophets Petition to Almighty God in his own words Lord take away my soule But there is no Petition but referrs to some Answer which leads us to enquire after the Answer to this What Answer did the Lord give to this his request Did he grant his desire by taking away his soule or no No he did not And why so First He had more work for him to doe before he meant to take him away He was to Anoint Huzael King of Syria Jehn King of Israel And Elisha Prophet in his roome It was after this that he had that great bussle with Ahab about Naboth's Vineyard and denounc't a heavy judgement from the Lord upon him for that his oppression and injustice which fell upon him accordingly And as great a controversie with Ahaziah his Sonne whom he sentenc't to death for seeking to the god of Ekron for help in his sickness And many other great things did he before God took him away Therefore the Lord would not grant this his request at this time though it seemed to be reasonable and modest To take away his soule he would not doe it yet he had more work for him to doe first Secondly If God had granted this his request now it had been much to his loss it had prevented his glorious assumption into Heaven in a fiery Charriot which honour he had afterward as we reade 2 Kings 2. Besides the glory that he got upon those two Kings Ahab and Ahaziah in sentencing them to death for their wickedness And upon the two Captains of Ahaziah in calling for fire from Heaven to devoure them and their fifties sent to take him 2 Kings 1. It had been much to his loss if God had granted him his request therefore he would not grant it to take away his life but sent an Angell with Provision to satisfie his hunger and his thirst and to preserve him from famishing in the Wilderness he had no worse Katerer 1 Kings 19.6 and afterwards taken up both body and soule into Heaven in a fiery Charriot From hence I rayse these two Observations The first That God doth not alwayes grant the Suits of his servants but sometimes may and doth for good reason deny them The second this That God doth oftentimes give unto his servants greater things then they aske he out-grants their own asking To the first Moses had a desire to goe into the Land of Canaan God would not suffer him He carried him up to the top of Mount Nebo where he might take a view of it but he would not grant he should goe into it but there he took away his soule Deut. 34.4 5. Saint Paul was a great favourite of Heaven and he Prayed again and again that the Messenger of Satan might depart from him yet was content to sit down without an Answer And when at last with much importunity he obtained an Answer it was not so directly to his request but onely a generall promise of Gods Grace to support him under the conflict My Grace is sufficient for thee For this thing I besought the Lord thrice that it might depart from me and at last he obtained this answer My Grace is sufficient for thee Supplicat primo Grace is denyed Supplicat secundo Grace is denyed again Supplicat tertio Grace is granted yet all this while he doth not gratifie him in granting what he requested in specie but granted him something els that he in his wisedom thought fitter for him My Grace is sufficient for thee Deus non semper dat ad voluntatem sed Deus dat at sanitatem God doth not alwayes give according to our will but God alwayes giveth for our weale as a Father speaks Deus audit misericorditer Deus non audit misericorditer When God heareth us it is in mercy when God heareth us not it is in mercy too Sometimes we in our ignorance ask such things as are not fit for us to receive sometimes such things as 't is not fit for him to give In both these cases it is no wonder if we ask and have not sometimes we ask amiss and then no marvaile if he deny us sometimes unseasonably and then no marvaile if he delay us Yet let not all this discourage from asking but let it make us First wise and prudent in framing our Petitions both for the matter and the manner of them To take to us words and goe to God to consider he is in Heaven and we on Earth and therefore to let those words be few but weighty Secondly To mark well the returns of our Prayers whether God hath answered them or no or how If he hath answered them in specie and directly then ther 's a speciall ground of Faith and farther confidence in God 2ly By speciall matter and occasion of prayse and thanksgiving I will hear thee and thou shalt prayse me Psal 50.15 And thirdly Great encouragement and invitation to Pray again and to goe with boldness to the Throne of Grace not doubting to obtain like help again in the time of need I am well pleased that the Lord hath heard the Voyce of my Prayer that he hath enclined his eare unto me Therefore will I call upon him as long