Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	power_n	sin_n	sting_n	7,486	5	11.7460	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58223	The pilgrims pass to the new Jerusalem, or, The serious Christian his enquiries after heaven with his contemplations on himself, reflecting on his happiness by creation, misery by sin, slavery by Satan, and redemption by Christ ... relating to those four last and great things of death, judgement, hell, and heaven ... / by M.R., Gent.	M. R., Gent.	1659 (1659)	Wing R47; ESTC R5428	94,586	254

but for a time they did not last alwayes every Day hath his Night every Summer its Winter every Spring his Fall and every Life his Death and as some nights are darker then other some Autumns more unseasonable some Winters more sharp and some Death 's more yea much more cruel then others be some men fall like fruit others are cut down like trees some cut up as the flower others by the root some men dye onely others with torment which is two or more deaths in one but among all deaths that ever were suffer'd never any so strange never any so sad as our Saviours was for in it both pain and patience met in their extremities pain did her worst to overcome patience and patience her best to overcome pain and yet neither had pain the upper hand though it kil'd nor patience lost though Christ dyed such was his passion that the whole world cannot sample it with its parallel for Christs pain was such as never creature felt and his patience so great as for all the forrow he felt on the Cross he is not said to have utter'd a groan there so that it may easily be discerned that patience had the victory because pain could neither make her leave the field till she list nor bring her to any conditions but her own which were most honourable Though God be crucified Life be dead and Righteousness suster all effected yet nothing done to advance the contrary party For through his body Death slue it self and Sin and Satan took their deadly wounds for now the flesh hath lost her life and sin in that his throne and death with it his sting and the grave with this his power and hell with them her keys and the devil with all his victory whilst he hangs despicably on the tree of shame the powers of hell are dragg'd captive after the triumphant Chariot of his Cross Well might he therefore say 'T is finished for the Satisfaction is full Salvation sure Sin is nail'd Hell foil'd Satan chain'd the World baffled the Flesh wounded Death slain the Grave buried and every Adversary-power conquer'd by Christ Triumphant over all all is finished mans redemption compleated and that perfected he came about This is a true saying and worthy of all acceptation that Jesus Christ came into the world to save sinners But what is all this to us what is it to know that Christ is a Saviour if he be not ours what to know that he came to save the world if we are not one of the world he came to save what to know that his death is satisfactory to expiate the Justice of his Father if we have no interest in it I answer that as Christ hath done his part so must we do ours if ever we hope to have part in his sufferings he never came to save any that had no minde of salvation or to use those means which he hath appointed for all those that shall inherit eternal life as he did both do and suffer for us 't is requisite we should either do or suffer something for him His love to us and sufferings for us were unspeakable and they justly challenge our deepest affection and admiration that he should purchase our happiness at so dear a rate as his own Blood that God should be in Gore that man might be in Bliss the Prince of Life should dye that the Childe of Death might live that he should suffer on a Cross that we might not in Hell Did he sweat for our guilt and shall not we weep for our own and dissolve into love and tears for our dying Lord. O my soul shew thy affection to him that exprest so much to thee love him above thy life to serve him think milstones light to suffer for him make tortures pleasures hate sin more then death the Crown of pride as his Throns thy hearts lust as his spear thy iron neck and evil works and wayes as his nails their habit as his hammer which drives them home into his heart and his hands and feet Think not any thing enough thou sufferest for his sake that suffer'd so much for thine Though violent Tongues were laid on our Credit Hands of Rapine on our Estates of Bondage on our Persons of Blood on our Lives be so far from shrinking at it that hadst thou for one a thousand souls give all to his service a thousand bodies all to his suffering a thousand heads all to his study a thousand hearts bate not one to thy Saviour a thousand lives lay out all to his honour Hadst thou for two two thousand hands let them all do his business two thousand feet let them all go his errands if thou shouldst not thou wert unworthy of such a Saviour Now that we may know the cause or causes of Christs coming and understand our own duty in order to the making it a happy coming to us be pleased to take notice of these following particulars There are saith one four causes of mans salvation The Efficient cause The Meritorious cause The Instrumental cause And the Final cause First the Efficient cause which is the love of God 'T was Gods love to the world that caused him to send his Son into the world Had he not loved the world he would not have permitted his Son to dye for the world And he that denied us not his Son who is Heir of all things will not deny us any thing whereof he is heir Secondly the Meritorious cause That is Christ 'T was his Merits that purchast our happiness his Blood that gives us a right and title to that glorious undefiled and unfading Inheritance which he aforehand hath taken possession of Thirdly the Instrumental cause that is Faith Christ is the onely cure of our leprous souls Faith the hand to convey his merits to us Suppose a plaister of a soveraign nature were laid by a man dangerously wounded be the plaister never so excellent he may dye of his wounds if it be not applied to him for without an active hand to apply the plaister to the sore the worth of it is not at all available Christ saith one may be compared to sope Faith to the hand of the Landress though sope in it self be of a purifying nature yet without the hand of the Landress it does nothing The Apostle tells us that we are saved by Faith but that we may understand what that saving Faith is which the Apostle speaks of we are to present it first in the Negative what 't is not then in the Affirmative what it is Not an Historical Faith onely for that the Devils and damned in hell have that shall never receive any benefit at all by the death of Christ they know that Christ came into the world and that he suffered and that a day will come in which he shall be revealed from heaven in flaming fire when he shal● take vengeance on all the ungodly of the earth and compleat their torments Not a Temporary

were so amaz'd at the proposal of those terrors for it that he breaks out into the discontented expressions of the Text And David said unto Gad I am in a great strait Had it not been for Sin Death had never fetcht his circuits through the world Neither Adam or any of his sons had never come under his power 'T was Sin that brought in those terrible Harbengers of Death those various kindes of sicknesses to afflict mankinde For as the shadow follows the body so plagues attend Sin and had the cause been wanting which is Sin the effects had never been which is Misery There had been no sweeping away of mankinde by Sword or Famine Famine should never have conquered his thousands or the Sword his ten thousands There should have been no wasting Consumption no grievous Gout nor groaning Stone or tormenting Collick no burning Feaver or quaking Ague nor trembling Palsie or loathsome Jaundies nor a thousand other Infirmities and Casualties which now attend frail man to his Grave But this is not all for Death eternal also is the reward of Sin which is the second Death Rev. 20.14 and may well be term'd a death and no death being a privation from all that 's good or to a life desirable and a constancy in suffering that which is evil even intollerable torments that shall never know either end or measure impossible for life to suffer did not an infinite Justice keep the tortured from dying for there the best company shall be Devils and the best musick Blasphemy The ear shall be entertained with the grievous screeches of parties condemned and hideous howlings of woful Devils the eye with no better prospect then damned Ghosts the taste with no greater dainties then grievous hunger the smell with no choiser odours then sulphurous brimstone and the feeling with those terrible extreams of burning and gnashing of Teeth In a word 't is a death because they are excommunicated from such glory as the wit of man is not able to express and 't is a life too or rather a living death because they are alive to endure such hellish torments as the learnedst pen is not ab●e to delineate nor the eloquentest tongue to describe the rarest wit to imagine or the knowingest mortal to define Ever to be dying yet never dye This this shall be the unrepentant sinners portion Matth. 25.41 Rev 20 10. To conclude since the effects of sin reach not onely to heap plagues upon the sinner here but also everlasting torments upon soul and body hereafter ●hat manner of persons ought we to he in all holy conversation My advice is that we shun th●t cause which brings such sad effects avoid sin that we never partake of those plagues as the rewards of it And in order hereunto that we set a narrow watch over our thoughts words and actions that we give not way to the least temptation but kills this cockatrice in the egge destroy sin in the birth get the mastery of every corruption and bid defiance to the destructive alurements of our immortal enemy And because all of us brought such a load of gilt with us into the world as without an infinite mercy would sink us into that place whence is no redemption and being not of our selves not able so much as to think a good thought let 's make our addresses to that all sufficient Saviour who for our sakes wrought glorious salvation conquered Death Sin and Satan foiled the powers of darkness and led the devils in Triumph as his Captives Hos 13.14 1 Cor. 15.57 Let 's endeavour to have an interest in him that his merits may be imputed unto us and we may be cloathed with the long white robes of his righteousness Rev. 4.4 That at the great day of Audit we may hold up our heads with joy before that bar whence the wicked shall be sentenc't and rejoyce that all straits are at an end and all our miseries out of date that our sins and death are laid in one grave ever to be forgotten and forgiven and are now ready to take livery and seizin of that glorious incorruptible and unfading Inheritance which the Lion of the Tribe of Judah the Captain of the Lords host and of our salvation hath purchast for us and be ever enjoying that glory which Moses so earnestly desired onely to behold and eternally chant forth Halle lujahs to the Trinity in Unity and Unity in Trinity to whom be ascrib'd by Men and by Angels here and hereafter all Honour and Glory Thanksgiving and Obedience World without End Balaams happy Wish ANDVnhappy End A Meditation on Numb 23.10 Let me dye the death of the Righteous and let my latter end be like hi● THese words were utter'd by Balaam the son of Beor of Mesopotamia the notedst Conjuror of those times whom Balak King of Moab sent for to curse Israel and being come for that purpose from the Mountains of the East to the high places of Baal beholds a glimpse of Heavens Glory and Israels happiness discovers better wages then Balak could give him greater preferment then Balak could exalt him to and infinitely more honour then was at Balaks disposal Balaam being in an extasie and as it were ravisht with the glory which he sees turns his prophesie into a prayer and his prayer is this Let me dye the death of the righteous and let my latter end be like his Were these the words of a Sorcerer a better mouth might have spoke it we may well admire that so sweet a saying should proceed from so foul a mouth that such a flower of Paradise should grow on such a Dunghil that a stranger and an enemy to the God of Israel and the People of Israel should so excellently set forth the glory of the one and the happiness of the other and that he should have so much of heaven in so short a prayer Let me dye c. 'T was our Saviours question Matth. 7.16 Do men gather Grapes of Thorns or Figs of Thistles Here 's a Thorn brings forth Grapes an Inchanter with the expressions of a Prophet How can we sufsiciently admire the wisdome and power of God in making wicked men to sound forth his praises even the Devil himself to set forth the glory of the Father and proclaim the divinity of the Son Hard hearted Pharaoh must confess his power the Magicians his works and Balaam shall be sensible of his glory witness his Petition Let me dye c. A foul breath may make a Trumpet sound sweetly a crackt Bell may toll in others to Church a stinking carcase may have a honey-comb in it and a Sorcerer may speak good Divinity I am sure Balaam did and a prayer as excellent Let me dye the death of the righteous and let my latter end be like his Hence observe that we are not to judge of any man by his words or pass our verdict by the out-side for many cry Templum Domini with their mouths that have the Devil in

nor railing Rabshake's shall come there to belch infectious gorges forth to poison the hearts of any subjects in that Kingdom of glory No Polubragmatical Michiavelians nor crafty Boutefews shall interrupt that Kingdoms endlesse peace No bold Sejanus can insinuate into that glorious presence to corrupt it No male-contented Cataline can lurk there either to traduce the glorious Majesty of the King of kings or to seduce inferiour Officers Nor is there any warlike Ammunition magazin'd there No Civil Warrings can destroy that glorious Kingdom nor can any factious Jarrings deface that glorious Church No new-fangled Athenians nor schismatical Corinthians can disturb the unity or destroy the uniformity of that Church No over-mastering Pope nor undermining Jesuit no new Church-making Familist nor no Church-making Atheist can gain such favour or get such footing there as to eject the settled Saints and work the ruine of all the Church No ravenous Wolves in sheeps clothing can creep by any Postern-gates into that fold to flea or fleece the flock and mistake feeding on them for feeding of them Nothing that worketh any abomination can come there and therefore every thing that tendeth towards the grand abomination of desolation must needs be for ever excluded thence the glory of all there must last for ever and all in that glory must live for ever being free from sin they shall be from death from death spiritual in it from death temporal by it and from death eternal for it that presence of the ever-living God doth set them free from all for ever there is no dying they that are there are sure to live for ever the glorified Saints shall never be reduc't to a nullity those crowned personages shall not be folded up in a confused Chaos death has no power here they are free from the sting of death and from the stroke free from all tendencies unto death and from all fears of dying Now who would not gladly live in such a priviledg'd place where that boldest Sergeant Death cannot come to arrest Such is the sanctuary of Gods glorious presence that 's free from all kinds of death and free from unkinde Devils too from Devils infernal and Devils incarnate too No evil Angels can ascend from the bottomless pit into the presence to tempt any there to sin nor hellish Furies to torment for sinning in times past No Devil of the lower hell nor any of this wicked world above it can finde any entrance thither There is indeed free quarter for Saints but none for sinners the Free men of that City and all the Denizons of that Kingdom are always freed from all unwelcome troublesome intruders the spirit of strife and debate can never thrust the Devils mysterious cloven foot into that presence to set Divisions to cause Distractions to bring Destruction No carnal pride can ever beget fond fashionists in the streets of that most holy City nor spiritual pride breed up fantastical Factionists in those Mansions No hideous blasphemies nor filthy obscenities nor thumping oathes not hellish cursings nor peevish censurings are used by any in that presence all profane and black-mouth'd monsters of men are exiled for ever from that society of Saints and so are all insinuating Sycophants and false-hearted Pharisees that place shall be free from all evil or tending to it no evil company no evil by company no company of evil no devils not be devill'd men no tempters no tormentors nor any other infernals no devils incarnate either white or black no kinde of death either temporal or eternal no kinde of wars no kinde of woes no kinde of sufferings surely they must needs be happy that are in such a case Yet let me tell you that it is not the absence of evil alone that can make a man truly and fully happy it may cause some joy but not the fulness of joy till the affluence of all good things be enjoyed with it Now in the glorious presence of God there is not onely the absence of all evil but the presence of all good All things that are desirable are there and all things there are desireable there are profitable pleasures and pleasurable profits things inconsistent here are all coincident there those gifts that go not here together are all united there those comforts which are divided here in several streams do meet all there as in their fountain or rather in the ocean No one here may look to enjoy all good things but all there do ever so There are the precious Merchandices of all Cities for that 's the City of all precious Merchandices there are the true Delights of all Countreys for that 's the true Countrey of all Delights There are all the real Honours of the the Court that can never be lost and that 's the right Court of Honour that can never be put down There are all the true pleasures of Paradise for that 's the true Paradise of all pleasures What does any of your souls take most delight in what do you most of all desire there you may have it in the fullest measure and there enjoy it in the finest manner There is to satisfie all desires do you desire or delight in Gold or precious Stones or costly Gems or stately Palaces there 's a City of pure Gold clear as crystal walled and gated and garnished with Jaspers and Saphires and all sorts of Pearls and precious stones as St. John describes it Revel 21.18 c. Or do you delight in glorious triumphs and pompous shews there are triumphs everlasting and the glory of all Nations shall flow into that City in triumphant manner Revel 21.26 Or do you delight as Massinissa and Dioclesian did in curious Gardens in fruitful Orchards in healthful Walks in pleasant Fountains there is the Celestial Paradise wherein the most curious and nice had he a hundred times as many eyes as Argus might employ them all at once with various curiosities and transcendent rarities All those admir'd Gardens of Adonis and Alcinous of Po. and Tantalus and the Hesperides could never boast no not in any fiction of the Poets of such a living Fountain as that which floweth in the middle of this Garden of Heaven and affords the Water of life nor yet of such a Tree as that of Life which bears twelve kinds of fruits and brings forth every moneth as Saint John expresses Revelations 22.1 Or do you delight in or desire peace there can you never want it that new Jerusalem is the true Jerusalem the blissful vision of Peace a City at Peace and unity in it self There endless triumphs of peace are solemnized by all the Citizens that 's the place of peace there 's the Prince of peace the Authour of peace the Maker the Creatour of it There 's the full enjoyment of that mother blessing and all other blessings with it the true God of peace is there and the true peace of God which passeth all understanding Or do you desire truth with peace there are both together the God of peace is the God of truth and the truth of God is there revealed fully the true worship of the most holy God is there established and the true God is worshipped there in the beauty of holiness Or do you delight in the melody of curious musick there are soul-ravishing Anthems chanted and warbled by the sweetest of all the heavenly Quire in that Mother Church that glorious Temple Christs Church Triumphant Or do you delight in ease and rest from wearisome labours there the true Christian Sabbath is kept holy whereof our Sunday Sabbath is but an adumbration or preparatory Eve Jerusalem below hath six dayes for working for one Sabbath day for rest but Jerusalem above is free to sanctifie an endless Sabbath as free from labour as from sin Or do you delight in the presence of great Personages there is the mighty and Almighty Monarch of Heaven and Earth the King of Kings and Lord of Lords and there is his second self his onely begotten Son the Son of his love in whom he is well pleased his right hand Favorite his Christ our Lord and Jesus in the height of his honour invested with power to unlock the Exchequer of his Fathers richest favours with the key of his eternal merits and to deal them forth in glory to those that followed him in grace In a word there are all sorts of rich delights that endless fountain can never be drawn dry for there is all in all to draw them forth there are soul-ravishing joyes and soul-admiring felicities everlasting joyes without any interrupted mutation such are those divine Raptures which shall flow from that communion they enjoy in that glorious presence with unspotted Angels and glorified Saints I shall shut up all in the words of the Apostle 1 Cor. 2.9 Eye hath not seen nor ear heard or is it possible for the minde of man to conceive the glory that God hath laid up for them that love him It being beyond the power of Mortals to imagine the glory of that Kingdom the brightness of that Diadem and the splendour of that Crown which no hand of treason shall be ever able to take off the Wearers head Having now brought this happy Pilgrim to the New JERUSALEM where I leave him to take his fill of those everlasting pleasures To which place through the merits of that all-sufficient and satisfactory Redemption may I and my Readers in his good time arrive FINIS

and the abominable stench he there was sensible of For his taste he had nothing administred it to sweeten the bitterness of death but Gall and Vinegar For his feeling we have spoken of that before if it were not altogether unspeakable what he felt In a word all heads are working and all hands busied in lengthning his torments and now tormentors and tormented both weary the one in doing the other in suffering he yeilds up the ghost But their malice doth not terminate with him though he be dead their malice still lives which we shall see presently break forth for though Joseph of Arimathea one of their councel but not against his life had begg'd the body of Pilate they also go to Pilate fraught with malice against his memory that had done their worst to his person and bespeak Pilate Sir This deceiver said whilst he was yet alive that in three dayes he should rise again therefore let his Sepulchre be made sure with a guard lest his Disciples come and steal him away by night and say he is risen Pilate grants their request and now they triumph in their villany and think perpetually to keep him there whom they had brought thither Is this the Saviour of the world say they that could not save himself Where now are these dreaming shepherds who spake so big of a quire of Angels that should sing his Nativity Where those Angels that they come not to his Rescue Where are those besotted vulgar that rob'd the trees of their branches and themselves of their garments to strow his way to Jerusalem and sang Hosanna's to him as the son of David a Saviour of the world have not we laid their Hosanna's in the dust and he whom they adored as a Deity executed as a Malefactor Is this he that would deliver Israel that could not himself We do not expect ever to be delivered by so mean a hand and so slender a retinue we expect a glorious Prince with a princely train of unconquer'd warriors not a Carpenters son and silly fisher-men God never gave us any promise or president of such a Saviour We know that 't was by a strong arm he delivered our Fathers out of Egypt and that he gave them Saviours afterwards when they were in Canaan such as by force of arms broke the bonds of their oppressors and are not we involv'd in as miserable slavery and bondage as ever our fathers were hath not the invincible Roman Eagle spread his wings o're the greatest part of the world and seized many kingdoms with his ravenous talons making Kings his Prey and Scepters his Conquest and who but a mighty Saviour can deliver us and our Countrey from so potent an adversary If this be he that undertook to do it or were sent from God for the purpose where 's his power to make him so where 's his red-coat Souldiers whose very garments might speak nothing but blood and death to our insulting foes where 's his Magazin and Money his Swords and Pistolls his Granado's and Murdering-pieces his Captains and Officers to lead his Army that they did not perfect that happy work but suffer their Lord and Master thus to fall O fools and slow of heart to believe what the Prophets have spoken ought not Christ to have suffered these things and to enter into his glory was he not long before prophesied of to come in the form of a servant not in the gayish magnificence of an earthly prince that he should be a man of sorrows and by his sufferings should purchase freedom and happiness for inthral'd mankinde How exactly doth your Prophet Isay pourtray to the life both his person and sufferings and writes of him in the Present Tense not the Future as a thing then really acted not after to be fulfilled as more becoming an Evangelist then a Prophet in giving rather a History of his sufferings then a Prediction of them but lest ye should not think one witness enough look upon all the Prophets that have been since the world began you will finde they did all unanimously breathe with one mouth the mystery of his coming and of that redemption which by his death he was to accomplish Was not his Birth long before prophesied of as to the time manner and place of it his person names and offices his tribe and Family his eternal Generation the union of his God-head with his Humanity his Humiliation upon earth his perfect obedience to his Father his riding to Jerusalem in triumph the childrens Hosanna's his Agony in the Garden the manner of his delivery the price he was sold for the flight of his Disciples the parting his garments the piercing his hands and his feet his revilings on the Cross his companions in death his patience in suffering his dying words for whom be should lay down his life and whom he should conquer and what clearer proof could ye desire then the mouths and attestations of so many witnesses and could ye be so blinde as not to discover this to be he that was of old design'd and foretold to be the worlds Saviour did ye not behold a majesty in the sufferer did not the refulgent beams of his divinity shine through the greatest clouds of his adversity and did not Humility and Glory go hand in hand through the several passages of his life and death that by miracles as well as miseries he might convince the world That he should abase himself so low as to be born of a Virgin that spake his humility but to have his incarnation publisht by an heavenly host and kings to rise to the brightness of his coming this his glory to suffer himself to be baptized in the common river of Jordan that speaks his humility but there to be proclaim'd the onely beloved Son and Saviour of the world both by the testimony of the Father and presence of the Holy Ghost this his glory to receive the slaunders of his Countrey-men that he cast out devils by Belzebub that spake his humility but to make the devils confess him to be the Son of the Highest this his glory to suffer death even the death of the Cross that speaks his humility but to make the foundations of the world to shake the Sun to vail it self in black the moon to hide her head the rocks to rend and the vail of the temple to part in sunder at his yielding up of the ghost this his glory to be laid in another mans Sepulchre that shews his humility but to make the Graves to open to receive him as their Lord and the dead to rise to attest his Divinity this his glory to suffer himself to be seal'd up in his Sepulchre with a guard of Souldiers to keep him there that was humility but in that house of death to have the visits of Angels and to rise from thence by his own power this his glory to sojourn forty dayes on that earth where he had been so cruelly handled speaks his humility but