Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	punishment_n	sin_n	wage_n	4,100	5	11.0461	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10874	Life after death Containing many religious instructions and godly exhortations, for all those that meane to liue holy, and dye blessedly. With the manner of disposing ones selfe to God, before, and at the time of his departure out of this world. With many prayers for the same purpose By Francis Rodes.	Rodes, Francis, Sir, ca. 1595-1646.	1622 (1622)	STC 21140; ESTC S112044	39,083	228

enemy of mankinde perceiuing how necessary it is for man to remember his end seekes by his pleasant allurements of intising vanities to drawe him from this frequent meditation of Death whereas in deed there is nothing wherein ordinary meditation is so necessary as in the dayly meditating vpon Death CHAP. 4. The necessitie of our dayly meditating vpon Death NAture it self teaches experience shewes it daily that we must leaue the vanities and delights of this world and they vs with how great a lust and pleasure so euer we be carried after them for death is the common and ineuitable Law of Nature it is the condition of all mankinde and the way of all flesh In this way Adam first entred and continued 930. yeeres and yet dyed so did Methusalem and continued 969. yeres and yet dyed so did the rest of the Fathers of the first age euery one many hundred yeeres and yet dyed and so did the Fathers in all ages vnto this houre neither haue they nor can we passe any other way vnto eternall happines for Christ himselfe went not vp into glory but by passing first through death for there is no other passage to immortality then onely by Death Therefore to learn to die and to learne to die betimes is an excellent a necessarie thing and a thing that wee can but once put in practice and it is the end that crownes the worke a good death that honors a mans whole life therefore with the greater reason wee ought the more carefully to meditate thereon continually both in regard of the incertainty of our departure hence which haply may be at the very instant of our thought as also for that hee which foresees his owne Death dies more willingly Many torments attend an vnexpected death then he whom death surpriseth of a sudden for many torments attend an vnexpected death therfore that our departure may be the more cheereful when that ineuitable houre comes it is necessarie that wee should meditate of it long before it doe come for the more we do meditate of Death the lesse wee feare it and the lesse wee feare it the greater is our faith Heere wee haue no certaine heritage but are only tenants at will in a poore clay cottage the foundation and strength of which building is but a few bones tyed together with strings or sinewes the chiefe pillar whereupon the whole frame stayes is only the drawing of a little breath which being once stopt causeth the whole building to fall in manus Domini therefore we ought euer to be ready to flit whensoeuer death commandeth since flit we must and the last day of life is vnknowne vnto vs to the end wee may euery day bee prepared for Death Let vs then expect this definitiue houre without feare so shall the day which we feare to be our last be our natiuitie vnto an eternall life That then which necessarily must befall vs it is necessarie that wee should continually thinke of so shall wee accomplish our life before our death This mooued Ioseph of Arimathea to prepare a sepulchre for himselfe in a garden at the which hee might dayly meditate vpon Death This mooued the Noble men of Aethiopia to keep their custome that whensoeuer they went forth to the field to recreate themselues they caused to bee carried before them a golden bason full of earth together with the signe of the Crosse to remember them that they were but earth and to earth they should returne and that only in the death of Christ crucified they had cōfort against death and assured hope of life This moued Philip of Macedon to command his Page euery morning to cry thrice in his eare Remember Philip thou art but a mortall man This moued also the ancient Aegyptians at all their banquets to haue placed in the sight of the banquetters the image picture of death to make them in the middest of their pleasures to remember the end and so to moderate thēselues from falling into such vices as easily arise of intemperancy And finally this moued the godly Father Ierome vvhether hee did eate or drink or whatsoeuer else he did strongly to imagine the sounding of the Trumpet summoning him to Iudgement therfore this warning that the Wise-man giues to the youth that think their lusty age will neuer bee spent and therefore giue themselues to all licentious sensualitie ought to be well remembred of all For all these things saith the Preacher GOD will bring thee to Iudgement therefore Remember thy Creator in the dayes of thy youth before the dayes come wherein thou shalt say I haue no pleasure in them One generation cōmeth another goeth but the earth standeth still euen as a Stage whereon euery one hath his part to play for a time and then to put off his Maske and leauing the vanities of this life to retire himselfe to his dust It stands with life as with a Stage-play it is no matter how long it lasts but how wel it is acted wheresoeuer thou endest it is all one end where thou wilt so thou concludest with a good period CHAP. 5. Necessary obseruations in our meditation of Death 1. IN our meditation of Death we should remember that the wages of sinne is death to the end it should strike to our hart with a terrour of sinne to make vs the more earnestly to repent our sins and to redeeme the time that God spares vs with a rich amendment of our life to thirst after the remedy which is the mercy of God offred vnto vs in the merits and Death of our Lord and Sauiour Iesus Christ that we may make a happy change from misery temporall to euerlasting felicity 2 Secondly that this vile brickle weake estate of our life is to be weighed to make vs eschew pride ambition lecherie drunkennesse gluttony delicate feeding pampering decking of this filthy clay and such other vices of the flesh 3 Thirdly in that wee brought nothing with vs into this world so must we carry away nothing with vs at our death whereby we are to learne to eschew auarice coueting of others lands and goods Vsury Oppression and all other vnlawfull meanes commonly vsed for attaining to riches and honour in this world and as the Apostle counsels hauing meat and raiment be content so to vse things temporall as by them wee may come to things eternall For wee came not into this world to build houses or to purchase lands to ioyne house to house but rather by this our short continuance we are put in minde to haue temporalia in vsu aeterna in desiderio and to vse this world as if we vsed it not 1. Cor. 7.31 and so be gone 4 Lastly insomuch as death indifferently and without respect knocks as well at the gates of princely Palaces as at the dores of poore Cottages and takes pleasure to vvound as vvell the flourishing youth as the decayed Age shooting his darts continually by Land by Sea

And so laying aside all earthly respects as hauing now no more to doe with the things vnder the Sunne to commend his body to Christian buriall and his soule to his mercifull Redeemer CHAP. 19. It is necessary for the sicke after an orderly disposing of his worldly goods and leauing all worldly thoughts to apply his mind to Prayer and godly Meditations Prayer THe sweetest incense wee can offer is our deuotion by Prayer The lifting vp of our hands will be as an euening sacrifice he healeth our sicknesses and forgiueth all our sinnes Psal 103. God lookes that wee should send vp our prayers to him that he might send downe his mercy to vs. Prayer in time of trouble is commanded with a promise Call vpon mee saith the Lord in the time of trouble and I will heare thee and thou shalt glorifie me Psal 50.15 Psalmes in time of affliction haue a speciall peculiar grace to moue deuotion Proper and peculiar Psalmes for the sicke Put mee not to rebuke O Lord Psal 38. Haue mercy vpon me O Lord Psal 51. Hast thee to deliuer mee O God Psal 70. In thee O Lord haue I put my trust Psal 71. I will cry vnto the Lord with my voice Psal 77. Out of the deepe haue I called vnto thee O Lord Lord heare my voice Psal 130. In his meditations let him meditate vpon the ioyes of Heauen Meditations touching which no tongue created either of Man or Angel can expresse them no imagination conceiue nor vnderstanding comprehend them for Christ himselfe saith Nemo scit nisi qui accipiet No man knowes them but he that enioyes them such is the infinite value glory and Maiestie of the felicitie prepared for vs in heauen Secondly to call to minde the vnspeakeable loue of GOD towards man in generall as that God so loued the world that hee gaue his onely begotten Sonne to the death to redeeme vs euen then when wee were his enemies and if when we were his enemies wee were reconciled vnto God by the Death of his Son much more being reconciled shal we be saued by his life Thirdly to call to mind the vnspeakeable loue of God towards our selues in particular both in our Creation Redemption Sanctification and Iustification Fourthly to meditate vpō the Passion of Christ namely how hee suffered the death of the Crosse with extreme reproch and contumely besides most grieuous torments both in soule and body that he might to the vtmost indure the punishment due to our sinnes Feare not therefore saith Christ feare not thy sinnes for I am the remission of sinnes feare not darknes I am the light feare not death I am the life whosoeuer commeth to me shall neuer see death Fifthly to meditate vpon his descending into Hell how that in his soule hee suffered such extreme and fearefull torments and euerlasting punishments as that by a locall descending into hell he could not possibly haue indured more Sixtly to meditate vpon Christs Resurrection how by his rising againe hee ouercame Death Hell Sinne and the Diuel himselfe and so by his Resurrection hee triumphed ouer Death cloathed vs with his Righteousnesse reconciled vs to his Father and made vs heires of his euerlasting Kingdome Lastly to meditate vpon the Ascension of Christ how that he is gone vp to Heauen with great glory thereby to open a way for vs against our selues come to possesse it after death and body and soule together after the Resurrection It is nothing that wee doe suffer in respect of that which Christ suffered for vs for whatsoeuer we suffer Christ suffered more for vs therefore there is nothing that can bee too much or too deare for vs to bestow vpon Christ CHAP. 20. To visit the sicke is a high worke of mercy THat care is thought of greatest importance which is imployed in helping those who are least able to helpe themselues and yet haue most need of ghostly direction this duty specially concernes them to whom God hath committed the charge of soules therefore it is greatly to bee wished that like as the Serpent that old enemy of mankinde who the shorter his time is the fiercer his wrath is and himselfe the more busie so those who should feed Christs Lambes would now be the more carefull to keepe them from this deuouring Lyon and to present them sound in Faith and ioyfull in hope vnto the great Shepheard of their soules which is done partly by exhortation partly by Prayer Tediousnesse of discourse may soone weary the weake party In exhortatiō these things are to be obserued few words well ordered auaile most impertinent speeches are very vnfit a premeditated exhortation after information taken of the disposition of the sicke is very behoouefull CHAP. 21. A Prayer at the first visiting of the Sicke Prayer MOst gracious God we humbly beseech thee to looke vpon this thy Seruant with the eyes of thy mercy to grant him patience in his troubles comfort in his afflictions and strength in thy mercies Defend him O Lord from the danger of the enemy keep him in thy protection sauegard and send him deliuerance at thy good will and pleasure through Iesus Christ our onely Sauiour and Redeemer Amen CHAP. 22. A confession to bee vsed of the sicke by himselfe ALmighty and most mercifull Father I acknowledge my great and grieuous offences committed against thy Diuine Maiestie I haue not as I ought loued thee aboue all things I haue not sincerely vvorshipped thee I haue not honoured thy Sacred name I haue not sanctified thy Sabbath I haue not done due reuerence to my Parents and Gouernours I haue borne deadly hatred I haue liued vnchastely I haue taken my neighbors goods I haue depraued his good name I haue coueted contrarie to thy commandement for all which I humbly craue mercy of thee for these and all other my sinnes known and vnknowne which I haue committed since the day of my birth I doe with an humble penitent heart aske pardon and forgiuenesse of them euen for the merits of thy deare Sonne Iesus Christ our onely Sauiour and Redeemer in whose name I pray as hee himselfe hath taught vs saying Our Father which art in Heauen c. O Lord Iesus who art the Resurrection and the life in whom whosoeuer beleeueth shal not perish but haue life euerlasting I neither desire the continuance of this life nor a more speedy deliuerance out of this world then shall stand with thy good will and pleasure to which I humbly referre my selfe doe with mee most mercifull Sauiour according to the riches of thy goodnesse through thee haue I beene holpen euer since I was borne thou art hee that tookest me out of my mothers wombe and hast preserued mee to this houre it grieueth me that I haue so often offended thee and I am the more grieued that I can grieue no more then I doe considering the grieuousnesse of my offences towards thee CHAP. 23. A Prayer by the sick party against the