Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	transgression_n	7,400	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01992	The wise vieillard, or old man. Translated out of French into English by an obscure Englishman, a friend and fauourer of all wise old-men; Sage vieillard. English	Goulart, Simon, 1543-1628.; Williamson, Thomas, 1593-1639.; T. W., obscure Englishman.	1621 (1621)	STC 12136; ESTC S103357	144,385	222

yet is so heedlesse that death doth surprize him hee suddenly falleth into griefes frightes dispaires horrors for not hauing in his life kept reckoning of those things which hee ought maturely and betimes to consider of Wee adde that this is wholly necessary by somuch the more as we are to render our account before the in euitable throne of the eternall Father of that great family which must appeare before him Verily the meditation of death is not irksome anxious perplexing nor ought we to deferre it from one yeare or age to another according to the sottish opinion of the vulgar But cleane contrary to thinke that nothing doth safeguard or assure vs so much in the middest of aduersities and dangers as such meditation It is that which makes vs sober in prosperitie prest ready and prepared in all euents Also as Saint Cyprian sayd to the people of Thibara wee weare not enrolled by Baptisme among Christian Souldiers to thinke that we ought to doe nothing else in the world then there to seeke and hunt after our pleasures and ease turning our backes to conflictes woundes death Saint Augustine writeth in the fifth Chapter of his thirteenth Booke De Ciuitate Dei That faith would vtterly bee weakened if presently after our Baptisme we should become immortall and should be crowned before we had fought 2. Let vs see in the second place what death is how many kindes there are and how it ought to bee feared and contemned Life and death according to Aristotle are common accidents to all liuing creatures for that the reason of originall and corruptible matter doth so beare mainetaine and require it Touching the condition of the first man and how hee had euer liued continuing in his obedience to God wee haue formerly spoken of it in the discourse of the tree of life Furthermore as the condition of man created after Gods image who kindly receiued him into his alliance was excellent By so much the more miserable dreadfull and terrible is the death into which hee fell after his reuolt then the death of other liuing creatures whose soule dyeth with the body and who after this annihilation feare no torment whatsoeuer But wee speake heere of the death of man which God caused not for hee also taketh no pleasure in the death of any but rather in the conuersion good and saluation of vs all This doth not impugne but that God is a iust Iudge punishing sinnes and suffering no misdeedes and transgressions vnpunished but bringing all things to their endes by miraculous meanes wherein his wisedome doth manifestly appeare although very often the instruments which hee vseth to execute his iust iudgements may haue foule crimes and grosse faults In this sence it is sayd That God woundeth killeth whetteth his sword that he bringeth to ruine that hee casteth the body and soule into hell and that hee sendeth the wicked into euerlasting fire So then God hath not made death but death is crept and entred into the world thorough the diuells enuy and malice and mans disobedience Saint Augustine in a certaine place sayth That if God had made death hee would not with teares haue bewayled dead Lazarus whom therefore hee raysed and restored to life that the diuell might see that it is but lost labour with such rage and fury to pursue the children of God to take them out of the world forasmuch as those whom we deeme vtterly lost and destroyed doe liue vnto God Touching their errour who held that Adam should haue dyed though he had not sinned Saint Augustine answereth That all Christians are to hold this point for firme and vndoubted that Adam and Eue were created such that if they had reiected the counsell of the seducer who spake by the Serpent continuing in the free liberty wherein they were they had enioyed eternall life and not dyed But making no reckoning of obeying God their Lord and abusing their free will prone and ready to yeeld to the suggestions of Sathan and their owne lustes and concupiscences so as they very soone felt the effect of the threatning denounced to them both In that day that thou shalt cate of the forbidden fruit thou shalt die the death Before his fall the first man was mortall as touching the condition of his body immortall by the good pleasure of his Creator before sinne hee could not dye But by the redemption of Christ Iesus the elect of God shall obtaine in the life eternall euen the same priuiledge that the holy Angells not to be able to fall from the state of grace nor to dye And as touching this point that our father Adam dyed not so soone as he had obeyed the voyce of Eue it doth derogate nothing from the truth of the sentence pronounced against him nor from the haynousnesse of his sinne For the sence and meaning of the threatning Thou shalt dye the death is as if God sayd certainely thou shalt be subiect to the first death which is a separation of the soule from the body and to the second death a fearefull punishment forasmuch as it is an euerlasting separation from God from the light of heauen from ioy vnspeakeable from the life which is blessed for euer If then it be demaunded how can it bee that Adam liued after his reuolt and falling away Gregorie the great doth sufficiently to the purpose make answere in his 145. Epistle of his fifth Booke that death in two kindes steps in and seizeth vpon vs eyther by the priuation and defection of life or by the quality of life In regard of the first kinde of death Adam dyed not so soone but rather as touching the second For presently after his disobedience being depriued of happinesse of the state of innocency of contentment of minde of a strong sound constitution of body hee felt himselfe couered with shame horrors sorrow with sundry miseries knew himselfe to be aliue in paine vnder the curse of his Soueraigne who was created by Gods fauour to liue in an excellent estate and perpetuall quiet and tranquility of minde Some thinke that wee meddle and goe too farre to say that man transgressing in time was pronounced guilty of temporall and eternall death The Iewes bewitched with the like errour doe dreame that they haue no need of a Messias to abolish and take away sinne and to deliuer from eternall death This errour did grow from the ignorance of the definition of sinne as also of the soueraigne and infinite Maiestie of God whom man had offended by his transgression For sin being a reuolt and falling away from God to ioyne and cleaue to the diuell and a transgression of the holy law in dispite of God man sinning could not escape eternall perdition and punishment but by the grace of his Redeemer as by obedience hee had kept his Creators fauour for euer Euen so then as it is not iniustice as Saint Augustine sayth in the 11. Booke De Ciuitate Dei Chap 11. If Magistrates capitally punishing many haynous

that at the houre of my departure I may follow thee with courage Let this be my meditation continually Let me be released from the vaine imployments and businesses of this world not setting my selfe to any thing but that which directly concernes my calling and behauing my selfe in such sort that both those which dwell neere me and those which are farre and remote from mee may from my behauiours and carriage take example of pietie iust dealing and holy manners Let mee bee an enemie to Atheisme and superstition and sincerely addicted to thy seruice according to the rules of thy word Graunt me I beseech thee this grace that I may carefully meditate on whatsoeuer I haue vnderstood or perceiued of thy wisedome power and mercie in the wayes of my life That I may euery day learne that whereof to be ignorant it would be both shamefull vnto me and dangerous Aboue all roote out of my heart all wicked guile and craft and graunt me the grace to walke before thee in a sincere and honest heart hating euill in my selfe more then in an other to bee a louer of plaine dealing of peace of equitie of meekenesse of puritie of innocencie of life Let these be the ornaments of mine age and let thy spirit so direct comfort and strengthen me that I may not be too much deiected though I become deafe blind weake lame Onely let me haue strength left and remaining to prayse and call vpon thee to the last gaspe so as the weakenesses and decayes of my bodie may be borne vp by the supply of thy graces in my soule which desires not to be and remaine in this prison but to blesse and prayse thee Suffer me not to conceite still on moneths and yeares but that at euery steppe and moment of tyme I may remember my departure out of this present life that my whole thought may be that I must once pay this debt least being suddainely taken I cast away my soule When then the appoynted tyme shall come graunt I beseech thee that I may ioyfully depart and with fervent desire lift vp my selfe to thee Let thy goodnesse O Lord my God cause me to imploy my last dayes to the studie and meditation hereof not fearing to leaue and resigne this life whereby I shall no more offend thee but shall glorifie thee continually The apprehension of so happie a day which shall be the birth day of my eternall and vnspeakeable blessed being let it make mee to reioyce before thee my Lord my God my heauenly Father thorough Iesus Christ thy sonne my redeemer Amen O Eternall God and almightie heauenly Father and mercifull which hast beene my hope from the first day of my life and during all the course of the same and vntill this great age hast by infinite wayes caused me to feele thy prouidence care and protection thou art he to whom I haue recourse as to my God my glorie my saluation My legges are feeble but I lift vp my selfe vpon the winges of my thoughts even vnto thee who art my strength in infirmitie my light in so great darknesse of my vnderstanding my life in death which compasseth me about beseeching thee to be pleased to forget the sinnes of my youth and to haue no more remembrance of my transgressions but remember thy faithfull promises to looke vpon the woundes and suffrings of thy sonne my pledge and Sauiour for whose loue be pleased to pardon mine iniquities Suffer mee not O my God for euer to cast thee off and forsake thee Be pleased to annoynt the eyes of my soule with the salue of thy spirit that I may continually behold thee and that acknowledging my selfe a poore way-faring man and a stranger in this world as all my fathers were I may earnestly aspire to thee and to the countrie where the blessed are and where thou hast prepared a place for all thine elect Graunt that I may see my selfe deliuered out of the waues and stormes of the dangerous Sea of this world O Lord teach mee to know mine end and the number of my dayes to the end that seeing that the flourishing state of this humaine life hath no abiding but is compassed with sorrowes and oppressed with labours and paines and then the more dangerous when we least feele them I may giue my selfe to the studie and exercise of that wisedome which doth teach me to renounce the world and my selfe and to meditate vpon the heauenly happinesse of thy kingdome to the end that my heart may be there where my treasure is the head and spouse of the Church and where thou hast prepared for them which loue thee incomprehensible joyes through IESVS CHRIST c. FINIS Errata PAge 5. Line 21. for be reade begun p. 12. l. 14. for from currant r. or currant p. 17. l. 16. for middest was r. nuddest whereof was l. 1. for and that r. but that l. 29. for sight r. scite p. 18. l. 12. for followeth r. floweth l. 23. for made r was p. 19 l. 21. for of dayes r. of our dayes p. 22. Chap. 4. l. 1. for fearefulnesse r. fearfull fall l. 7. for respectacle r. receptacle l. 22. for age a r. age is a p. 23. l. 13. for downe r. done l. 15. for crimes r. ruines p. 24. l. 12. for lineaments r. ligaments p. 27. l. 20. for spin at r spin out p. 30. l. 3. for a wonder r. no wonder p. 31 l. 5. for if this life r. of his life p. 36 l. 27. for to be proclaime r. to proclaime p. 10. l. 17. for porportiall r. proportionall p. 55. l. 3. for wh r. who p. 58. l. 23. for effect r affect p. 99. l. 20. for youyg r. young p. 107. l. 16. themselues r. themselues p. 120. l. 9. for wit-r witnes The benefit of death The miserable condition of life Physitians masters of their strength and wealth The time to doe good is in this world but men cannot finde it The common felicities of old age Delightfull good recreations are as fit for young persons as labour Old mens actions