Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	bring_v	death_n	sin_n	2,245	5	4.6873	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19491	A defiance to death Wherein, besides sundry heauenly instructions for a godly life, we haue strong and notable comforts to vphold vs in death. By Mr. William Covvper, minister of Gods Word.	Cowper, William, 1568-1619.	1610 (1610)	STC 5917; ESTC S120025	84,536	398

whateuer it be cannot be euill Nunquam mala mors putanda est quam bona praecessit vita and if the life be euill to the end it is certaine the death cannot be good for euen that Thiefe who was crucified with our Lord before he got comfort in his death was first amended in his life ●or vpon the Crosse was he conuerted incontinent brought out the sweet fruite of righteousnes accusing him●elfe for his sinnes rebuking the railing of his companion pleading the innocency of our Lord giuing to God the glory of iustice and praying to Christ for mercie that he would remember him when he came to his Kingdome As it is comfortable in death to think vpon life looking to Iesus who for vs died before vs and hath left this comfort to vs who through death are to follow him I am the resurrection and the life And againe He that beleeues in mee hath past from death to life So is it very profitable in our life to thinke vpon death in our youth to remember the euill dayes and yeares approaching vppon vs wherein euery worke and secret thing must be brought to iudgement Our Sauiour at the Banquet in Bethania had his conference of his death and burial and Ioseph of Arimathea had his Sepulchre in his Garden both of them teaching vs to season the plea●ures of our life with the remembrance of our death for Meditatio mortis vita est perfecta quam dum iusti sollicite peragunt culparum laqueos euadunt The meditation of death is perfite life which while the godly carefully practise they eschue the snares of sinne and for this same cause Bernard commends the meditation of death Tanquam summam Philosophiam as the most high and profitable Philo●ophy that wee can learne in our life To this purpose the Apostle in this Treatise deliuers to vs a most wholsome preseruatiue against the feare of death set down summarily in the first verse and then drawes out of it three notable conclusions which if wee can lay vp in our hearts shall learn vs to order our life well and so serue as preparatiues to make our harts readie and capable of this comfort in death The preseruatiue giuen vs in the first verse is the certaine knowledge of a better estate into the which we shal be translated by death In handling of this he first sets downe the losse wee haue by death it is no more but a dissolution of our earthly Tabernacle and then subioynes the vantage we get by it to wit that wee are entred into a better building giuen of God not made with handes but eternall in the heauens and so lets vs see that the vantage wee receiue by death doth farre exceede the losse that we susteine by it We know He first affirmes it as a thing not doubtsome but certaine and well enough knowne that by death wee are translated into a better estate the warrants of our knowledg are two for first wee know it by the reuelation of the worde In my fathers house are many dwelling places I goe to prepare a place for you Our soiourning place is on earth our Mansion place in heauen And next we know it by the perswasion of faith which is proper onely to Gods elect children effectually called And of this we learn how the Christiā man onely walketh in light where al the rest of the world are groping in darkenesse in their life wandring after vanity and in their death departing comfortles or at least doubtsome and vncertain where-away to goe Something they knew by experience of the vanity of this life for the which some of the naturall Philosophers did think it was Optimum non nasci and others as Heraclitus was moued to mourning by euerie thing which hee saw but certaine knowledg of a better life to come they haue not therefore in their best estate goe doubting as I said lamenting out of the bodie as did that Emperor Hadrian like a wilsome man not knowing whither to goe Animula Vagula blandula quae nunc abibis in loca And no maruell he being destitute of the light of the word and taught by his Master Secundus the Philosopher that death was incerta peregrinatio an vncertaine peregrination And truely no better is the cōfort which that Step-mother the Church of Rome giueth to her children for shee sendes them away out of the world without any assurance of saluation and keeps them in suspence with a vaine hope of helpe to bee sent vnto them for their deliuerance from the paines of Purgatorie by soule Masses and such like rotten caddle as must be made for them when they are dead vppon their owne or their friends expences And in this all the bastard Religions of the world are alike that they render no solide comfort to their professours in death Neither can it bee otherwise for seeing they are not vpon the Foundation Iesus Christ in whose merits onely wee get life who are dead in our selues what maruel if they die oppressed with doubtings and fearefull despaires But as to vs we know whō we hauebeleeued that whē our course is finished our battel ended a crown of righteousnes shall be giuen vnto vs we know that the day of our death is but the day of our chāg from the worse to the better And this should animate vs to cōstancy perseuerance in godlines because wee goe not like vncertain men carried vpō vaine hope to an vnknown end but before hād we are both forewarned certified of the'nd wherunto we are called why then shall wee linger in the way and suffer our spirits to bee discouraged with doubting of the euent It is the praise of Abraham the father of the faithfull that albeit hee knew not the land whereunto God called him yet he obeyed the calling and willingly forsooke his natiue countrey and kindred being assured the word of God could not beguile him and that the Lord neuer biddes his children exchange but for the better And we certainly are vnworthy to bee accounted the children of Abraham if wee refuse ioyfully to follow the heauenly vocation considering the Lord hath foretold vs or euer we goe out of the body of a better building into which we shall bee translated Let them doubt and feare who knowe not of a better let vs giue glory to him that hath called vs and through the valley of death hee shall lead vs to eternall life That if The Apostle speakes not this doubtingly as if it were vncertaine whether our bodies were to bee dissolued or not but by way of concession hauing in it a stronge affirmation as if hee did say albeit it bee so that the earthly house of our Tabernacl● must bee dissolued yet are wee sure of a better It is true that in the ages before vs there hath beene some of Gods Saints whose bodies were not

into the Riuer hee answered him Pray for me to morrow what a misery is this the plague of God is vpon him and God offers by his seruāt to take it frō him at such a time as hee himselfe shold appoint yet the blind hard hatred mā hath no grace presently to seeke the remedy but puts it of til to morrow but truely more miserable are they to whom God by his Gospel euery day offers mercy and grace saying as much to them in effect as when wilt thou that I shal take thy sins from thee when wilt thou that I deliuer thee from the death vnder which thou lyest but truely the answer which is giuen to the Lord is worse then that answere of Pharao for in effect this it is no till the morrow yea no till the next yeare and which is worst of al no til mine old age Let me first go and kisse my father then wil I come and follow thee let me first delight my selfe with the pleasur● of corrupt nature and then shall I amend my life and become godly ●issoluta certe paralytica vox est de crastina cogitare conuersione hodiernam negligere Our carefull expedition to preuent all euills may befal to our bodies may iustly conuict vs for this carelessnes that we haue of our owne saluation no man beares a burden longer then conueniētly he may be quit of it no man is soon●r wounded in his body but incont●nent he cries for a Phisitian and if fire enter into the house there is hast made for water to quench it shall we be so wise in thinges pertaining to our bodies and prooue foolish as concerning our souls why delight we to beare the burden of our sinnes any longer since the Lord Iesus offers to reliue vs of it wee are wounded to the death and will not receiue the Oyle of that sweet Samaritan that we may be cured the fire of Gods wrath is kindled against vs and we make no hast to get water out of t●● fountaine of Dauids house which only is able to quench slaken it So soone as the Angell troubled the waters of Siloam so soone such as were diseased hasted to step downe into it that they might be healed the liuely and wholesome waters of Shiloh able to cur● all out sperituall diseases flowes aboundantly among vs but alas we delay to seek our health in them But if it bee so that thou liuest in hope thy dayes will be long why wilt thou not fall to in ●●me and make them also good for if God make thy daies lo●g and thou thy self make them euill by continuall sinning do●t thou not turn good into eu●ll and so increa●eft double wrath and iudgment vpon thy selfe Take heed to thy selfe and consider how euery thing which is thine thou wouldst faine haue it good and pre●sest dayly to make it better if thou haue children thou wouldst haue them good if thou haue land thou woulst haue it good thy house thy garments and all that thi●● is thou wilt haue them good onely heere thou forgets thy selfe that thy owne life thou suffers to be euill and so Int●r omnia bona tua ipse malus es in the mid●le of all thy good thinges thou thy selfe onely art found euill The late repentance of the wicked falles out commonly to bee like vnto that of Esau hee sought the blessing with teares but hee found it not ●and it is the common iudg●ment of all ●he wicked ●ee loued cursing and it shal come vpon him he loue● not blessing and it shall bee far from him they farre deceiue themsel●s who t●inke they may when they will euen in an instant returne to the Lord Many knotts that are surely casten are not easily loosed the heart which Satan hath boūd of along time with the cords of manifold transgressions is not easily m●de free againe Ioseph and Mary lost Christ at Ierusalem and went a daies iourn●y from him but sought him again● three daies before th●● could finde him and thinkest thou who a●l thy daies hast liued in rebellion against God that it is easie in a moment to be reconciled with him Wee see by daily experience howe often it comes to pass● Vt hac anim duersione percut●atur peccator vt morien● obliuiscatur sui qui dum viueret oblitus est Dei That with this fearefull iudgement a sinner is stricken that in death he forgets hi●●elfe who in ●is life did forget the ●ord as we see many of t●em suddenly taken away in their sinnes in such sort that not onely sense but reson and memory also is taken from them Men for their pleasure do i● such fort diuide their life and death that they liue in that state wherein neither intend they to die neither dare they dye and God for their punishment forsakes them letting them die in that same sinful estate wherein they liued Thus betw●ene two they fall into hell whil● in their young yeare● they will not in thei● olde age they cannot repent But if we with the Apostle will not delay in our life carefully to please him then in our death shall we be acceptable to him If our life be the life of the righteous out of doubt wee shall dye the death of righteous and bee welcommed of God with that ioyfull sentence Come to me thou faithfull seruant which God of his mercy graunt to vs for Iesus Christs sake to whome be praise and glory for euer FINIS 1 Cor. 15.19 Psal. 17.14 Luk 6.24 Luke 16. Eccles. 7.8 Reu. 18.14 1. Pet. 1. As our death is so shall our estate be after it eternally Reu. 14.13 Eccles. 11.3 August Hesych Epist. 80 Our life shold make our death good and our death should make our resurrection happy Aug. de ciuit De● l. 1. c. 11. If that our life be not first good our death shall neuer be good and be the contrary Luke 23.40 How the life and death of the godly each one of them helpe another Ioh 11.25 Ioh 5 2● Gregor moral lib. 13. Bern. The Apostles purpose and manner of proceeding her● offers two things 1 Preseruatiues against the ●eare of death 2 Instructions for a godly li●e Two waies know we that a better estate abides vs after death ●oh 14.2 Onely the Christian walkes in light the r●st of the world are in dark●nesse Naturalists knew some thing of mans misery in the body but had no certaine knowledge of a better life The doctrine of the Rom●sh Churchleaues her disciples comfortlesse in death It is otherwise with the Christian taught by the word os God Abraham followed God calling to a countrey which h● knew not How much more should we being called to ● Countrey which we know Some godly men be●ore vs haue been taken away and their bodies not dissolued by death after the common manner Deu. 34.7 But w●e must not dreame of any such priuiledge to our selues But