Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	air_n	fall_n	great_a	33	3	2.1023	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00888	The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2. The second seruice, 3. The breaking vp of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Phisicke from heauen / published by Thomas Adams ...	Adams, Thomas, fl. 1612-1653.	1614 (1614)	STC 110.5; ESTC S1413	211,558	358

oyle that fe●ds the lampe of his life beginne to dry vp all his limbes loose their former agillitie As the lit●le world thus decaies in the great so the great decaies in it selfe that Nature is faine to leane on the staffe of Art ●nd to be held vp by mans industrie The signes which Christ hath giuen to fore-run the worlds ruine are called by a Father aegritudines Mundi the diseases or sicknesses of the world as sicknesse naturally goes before death Warres dying the earth into a sanguine hew dead carkases infecting the aires and the infected aires breathing about plagues and pestilences and sore contagions Whereof saith the same Father null● magis quam nos testes sumus quos mundi finis inuenit none can be more certaine witnesses then wee vpon whom the ends of the world are come That sometimes the influences of Heauen spoyle the fruits of the earth and the fogs of earth soile the vertues of the Heauenly bodies that neither Plannets aboue nor plants below yeeld vs expected comforts So God for our sinnes brings the heauen the earth the ayre and whatsoeuer was created for mans vse to be his enemie and to warre against him And all because omnia quae ad vsum vitae accipimus ad vsum vitij conuertimus we turne all things to vices corruption which were giuen for natures protection Therefore what we haue ●iuerted to wickednesse God hath reuerted to our reuenge We are sicke of sinne and therefore the world is sicke of vs. Our liues shorten as if the booke of our dayes were by Gods knife of Iudgement cut lesse and brought from Folio as in the Patriarchs before the flood to Quarto in the Fathers after the flood nay to Octauo as with the Prophets of the Law nay euen to Decimosexto as with vs in the dayes of the Gospell The Elements are more mixed drossie and confused the ayres are infected neither wants our intemperance to second all the rest We hasten that we would not haue Death and runne so to riot in the Aprill of our early vanities that our May shall not scape the fall of our l●afe Our great Landlord hath let vs a faire house and we suffer it quickly to runne to ruine That whereas the Soule might dwell in the body as a Pallace of delight shee findes it a crazy sickish rotten cabinet in danger euery gust of dropping downe How few shalt thou meete if their tongues would be true to their griefes without some disturbance or affliction There lyes one groning of a sicke heart another shakes his aking head a third roares for the torments of his reines a fourth for the racking of his gowty ioynts a fift grouels with the Falling-sicknesse a last lyes halfe dead of a Palsie Here is worke for the Physitians They ruffle in the roabes of preferment and ride in the Foote-clothes of reuerence Early and deuout suppliants stand at their study dores quaking with ready mony in their hands and glad it will be accepted The body if it be sicke is content sometimes to buy vnguentum areum with vnguentum aureum leaden trash with golden cash But it is sicke and needes Phisicke let it haue it There is another Phisitian that thriues well too if not best and that 's the Lawyer For men goe not to the Phisitian till their bodies be sicke but to the Lawyer when they be well to make them sicke Thus whil●s they feare an Ague they fall into a Consumption He that scapes his disease and fals into the hands of his Phisitian or from his trouble of suites lights into the fingers of his Lawyer fulfils the old verse Incidit in Scyllam dum vult vitare Charibdim Or is in the poore Birds case that flying in feare from the Cuckooe lighted into the tallon● of the Hawke These are a couple of thriuing Phisitians Alter tuetur a●gros alter tuetur agros One lookes to the state of the person the other of the purse so the old verse testifies Dat Galenus opes dat Iustinianus honores Phisicke giues wealth and Law Honour I speake not against due reward for iust deserts in both these faculties These Phisitians are both in request but the third the Phisitian of the soule of whom I am now occasioned to shew there is most neede may stand at the dore with Homer and did hee speake with the voyce of Angels not to be admitted The sicke Rich man lyes patiently vnder his Phisitians hands hee giues him golden words reall thankes nay and often flattering obseruance If the state lye sicke of a Consumption or if some contentious Emperick by new suits would lance the impostum'd swellings of it or if perhaps it lye sullen-sicke of Naboths Vineyard the Lawyer is perchance not sent for but gone to and his help implo●ed not without a Royall sacrifice at least But for the Minister of his Parish if hee may not haue his head vnder his girdle and his attendance as seruile as his Liuerie-groomes hee thinkes himselfe indignified and rages like the Pope that any Priest durst eate of his Peacocke How short doth this Phisitians respect fall of both the others Let him feed his Sheepe if hee will with the Milke of the Word his Sheepe will not feede him with the Milke of reward He shall hardly get from his Patron the Milke of the Vicaredge but if he lookes for the fleeces of the Parsonage hee shall haue after the Prouerbe Lanam caprinam Contempt and scorne Haman was not more madde for Mordecais Cap then the great one is that as much obseruance ariseth not to him from the blacke coate as from his owne blew coate The Church is beholden to him that hee will turne one of his cast Seruitours out of his owne into her seruice out of his Chamber into the Chancell from the Buttry-hatch to the Pulpit He that was not worthy enough to waite on his Worship is good enough for God Yeeld this sore almost healed yet the honour of the Ministerie thriues like Trees in Autumne Euen their best estimate is but a shadow and that a preposterous one for it goes backe faster then the shadow in the Dyall of Ahaz If a Rich man haue foure Sonnes the youngest or contemnedst must be the Priest Perhaps the Eldest shall be committed to his Lands for if his Lands should be committed to him his Father feares hee would carie them all vp to London hee dares not venture it without binding it sure For which purpose he makes his second Sonne a Lawyer a good ●ising profession for a man may by that which I neither enuie nor taxe runne vp like Ionas gourd to preferment and for wealth a Clustre of Law is worth a whole Vintage of Gospell If hee studie meanes for his third loe Physicke smels well That as the other may keepe the estate from running so this the body from ruining For his youngest Sonne hee cares not if he puts him into Gods seruice and make him

the Inditement a rebellion against our Soueraignes Crowne and Dignitie Ambitious theefes in the Court Simoniacall theeues in the Church hollow-hearted theeues in the Citie oppressing and men-eating theeues in the Country all must be summoned their debts summed their doome sentenced The impartiall conscience from the booke of their liues shall giue in cleere euidence There is no retaining of Counsell no bribing for a partiall censure no tricke of demure no putting off and suspending the sentence no euading the doome The cursed generation of thefts are now easily borne and borne out Subtiltie can giue them the helpe of a conueyance and money purchase a conniuence But then alasse what shall become of them and of many soules for them what shall become all the Traitours gory Murtherers impudent Atheists secret Church-robbers speckled Adulterers rusty Sluggards nasty drunkards and all the defiled wretches that haue sucked damnation from the breasts of blacke Iniquitie An impenetrable Iudge an impleadable Inditement an intolerable anguish shal ceaze vpon them Mountaines of Sand were lighter and millions of yeeres shorter then their torments Oh thinke thinke of this ye Sonnes of rapine that with greedinesse deuoure these stollen waters You can not robbe God of his glory man of his comforts your selues of your happinesse but God Man your owne Soules shall cry against you What thunder can now beat into you a feare of that which then no power shall ease you of why striue wee not Niniueh-like to make the message of our ouerthrow the ouerthrow of the message and so worke that according to Sampsons Riddle the Destroyer may saue vs Wherefore are wee warned but that wee might be armed and made acquainted with Hell in the speculation but that wee may preuent the horrour of it in passion Let me tell you yee theeues that sit at Sathans boord there is a theefe shall steale on you steale all from you The day of the Lord will come as a Theefe in the Night in the which the heauens shall passe away with a great noyse c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away priuily or by stealth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hiding or couering Fur a furuo quia in obscuro venit A theefe as well for stealing on vs as for stealing from vs. He comes in the darke when no body sees treads on wooll that no body heares watcheth an houre that no body knowes This Theefe shall steale on you perhaps Banketting at this Feast of Vanitie as the Flood came on the old World vvhiles they ate and dranke and were merrie Watch therefore for you know not what houre your Lord doth come So Chrysostome on that place from our Sauiours comparison of the good man of the house non laederetur ille furto si sciret venturum vos scitis paratiores esse debetis The theefe should not hurt him if he knew of his comming you know he wil come prepare for his welcome We are all housholders our bodies are our houses our soules our goods our senses are the Doores and Windores the Lockes are Faith and Prayer The day of our doome will come as a theefe let our Repentance watch let it neuer sleepe lest we perish Si praescirent homines quando morituri sint deligentiam super cam rem ostenderent If men foreknew the time of their death they would shew carefulnesse in their preparation how much more being ignorant But alas Ignorance couenants with death and securitie puts far away the euill day and causeth the seat of violence to come neere When the Prophets of our Israell threaten Iudgements you flatter your selues with the remotenesse The vision that he seeth is for many dayes to come and he prophecyeth of the times that are farre off As if it concerned you not what ruine laid waste the Land so peace might be in your dayes But there is no peace sayth my God to the wicked our Rose-buds are not vvithered our daunces are not done sleepe Conscience lye still Repentance Thus with the sentence of death instant and in a prison of bondage to Satan present saith S. Augustine Maximo gaudio debacchamur wee are drunken we are franticke with pleasures There may be other there can be no greater madnesse Loe the successe of these stollen waters You heare their nature time hath preuented their sweetnesse God of his mercie that hath giuen vs his Word to enforme our Iudgement vouchsafe by his Spirit to reforme our consciences that wee may conforme our liues to his holy precepts For this let vs pray c. What here is good to God ascribed be What is infirme belongs of right to me FINIS THE Breaking vp of the Deuils Banket OR The Conclusion BY THOMAS ADAMS Preacher of Gods Word at Willington in Bedford-shire ROM 6.21 What fruit had ye then in those things whereof you are now ashamed For the end of those things is death TERTVL lib. ad Martyres Pax nostra bellum contra Satanam To be at warre with the Deuill is to be at peace with our owne Conscience LONDON Printed by Thomas Snodham for Ralph Mab and are to be sold in Paules Church-yard at the signe of the Grey-hound 1614. TO THE RIGHT VERTVOVS AND VVORthy Sisters the Lady Anne Gostwyke and Mris DIANA BOVVLES sauing Health THat I haue clothed this SERMON in the Liuery of your Patronages I might giue many reasons to satisfie others But this one to mee is in stead of all that you affect the Gospell Not with the suddaine flashes of some ouerhote dispositions but with mature Discretion and sound Obedience I could not therefore suffer any thought of mine owne vnworthinesse to disswade mee from presenting this poore labour to your hands who haue so fauourably accepted my weaker seruices I owe you both a treble debt of Loue of Seruice of Thankefulnesse The former the more I pay the more still I owe. The second I will be ready to pay to the vttermost of my power though short both of your deserts and my owne desires Of the last I will striue to giue full paiment and in that if it be possible to come out of your debts Of all these in this small Volumne I haue giuen you the earnest As you would therefore doe with an ill debtor take it till more comes It shall be the more currant if you will set thereon the seales of your acceptance It is the latter end of a Feast yet it may perhaps afford you some Christian delicate to content your well affected spirits It shall let you see the last seruice of Sinnes Banket the harsh and vnpleasant closure of vanitie the madnesse of this doating Age the formall dislike and reall loue of many to this World the euill works of some criticall others hypocriticall dispositions the ending conclusion and beginning confusion of the Deuils Guests The more perfectly you shall hate sinne the more constantly you shall hold your erst

better life is the soule spoiled of when sinne hath taken it captiue The Adultresse will hunt for the precious life She is ambitious and would vsurpe Gods due and claime the heart the soule Hee that doth loue her destroyeth his owne soule Which shee loues not for it selfe but for the destruction of it that all the blossomes of grace may dwindle and shrinke away as bloomes in a nipping Frost and all our comforts runne from vs as flatterers from a falling Greatnesse or as Vermine from an house on fire Nay euen both thy liues are endangered The wicked man go●●h after her as a foole to the correction of the st●ckes till a 〈◊〉 strike through his liuer as a bird hasteth to the snare and knoweth not that it is for his life It is as ineuitably true of the spirituall Harlots mischiefe For the turning away of the simple shall slay them Saue my life and take my goods saith the prostrate and yeelding Traueller to the theefe But there is no mercy with this enemie the life must pay for it She is worse then that inuincible Nauy that threatned to cut the throates of all Men Women Infants but I would to God shee might goe hence againe without her errand as they did and haue as little cause to bragge of her conquests Thus haue wee discribed the Temptresse The Tempted followes who are here called the Dead There be three kindes of death corporall spirituall eternall Corporall when the body leaues this life Spirituall when the soule forsakes and is forsaken of grace Eternall when both shall be throwne into hell 1. is the seperation of the soule from the body 2. is the seperation of body and soule from grace 3. the seperation of them both from euerlasting happinesse Man hath two parts by which hee liues and two places wherein he might liue if hee obayed God Earth for a time Heauen for euer This Harlot Sin depriues either part of man in either place of true life and subiects him both to the first and second death Let vs therefore examine in these particulars first what this death is and secondly how Sathans guests the wicked may be said liable thereunto 1. Corporall death is the departure of the soule from the body whereby the body is left dead without action motion sense For the life of the body is the vnion of the soule with it For which essentiall dependance the soule is often called and taken for the life Peter said vnto him Lord why cannot I follow thee now I will lay downe my soule for thy sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule meaning as it i● translated his life And He that findeth his soule shall loose it but hee that looseth his soule for my sake shall finde it Here the Soule is taken for the Life So that in this death there is the seperation of the soule and body the dissolution of the person the priuation of life the continuance of death for there is no possible regresse from the priuation to the habite except by the supernaturall and miraculous hand of God This is the first but not the worst death which sinn● procureth And though the speciall dea●nesse of the guests here be spirituall yet this which we call naturall may be implied may be applied for when God threatned death to Adams sinne in illo die m●ri●ris in the day that thou eatest thereof thou shalt surely die yet Adam liued nine hundred and thirtie yeares after There was notwithstanding no delay no delusion of Gods decree for in ipso die in that very day death tooke hold on him and so is the Hebrew phrase dying thou shalt dye fall into a languishing and incurable consumption that shall neuer leaue thee till it bring thee to thy graue So that hee instantly dyed not by present seperation of soule and body but by mortallitie mutabillitie miserie yea by sorrow and paine as the instruments and agents of Death Thus said that Father After a man beginneth to be in this body by reason of his sinne he is euen in death The wicked then are not onely called Dead because the conscience is dead but also in respect of Gods decree whose inviolable substitution of Death to Sinne cannot be euaded auoyded It is the Satute-law decreed in the great Parliament of Heauen Statutum omnibus se●el mori It is appoynted vnto men once to die T●is is one speciall kindnesse that sinne doth vs one kisse of her lippes Shee giues her louers three mortall kisses The first kils the conscience the second the carkase the third body and soule for euer Death passed vpon all men for that all haue sinned So Paul schooles his Corinths For this cause many are wea●e and sicke among you and many sleepe And conclusiuely peccati stipendium mors The wages of sinne is Death This Death is to the wicked death indeed euen as it is in it owne full nature the curse of God the suburbes of Hell Neither is this vniust dealing with God that man should incurre the death of his body that had reiected the life of his soule nisi praecessisset in peccato mors animae numquam corporis mors in supplicio sequer●tur If sinne had not first wounded the body death could not haue killed the soule Hence saith Augustine Men shunne the death of the flesh rather then the death of the spirit that is the punishment rather then the cause of the punishment Indeed Death considered in Christ and ioyned with a good life is to Gods elect an aduantage nothing else but a bridge ouer this tempestuous sea to Paradice Gods mercy made it so saith S. Augustine Not by making death in it selfe good but an instrument of good to his This hee demonstrates by an instance As the Law is not euill when it increaseth the lust of sinners s● death is not good though it augm●nt the glory of su●ferers The wicked vse the law ill though the law be good The good die well though death be euill Hence saith Solomon The day of death is better then the day of ones birth For our death is not obitus sed abitus not a perishing but a parting Non amittitur anima praemittitur tantum The soule is not lost to the body but onely sent before it to ioy Si duriùs seponitur meliùs reponitur If the soule be painfully laid off it is ioyfully laid vp Though euery man that hath his Genesis must haue his Exodus and they that are borne must dye Yet saith Tertullian of the Saints Profectio est quam putas mo●tem Our dying on earth is but the taking our iourney to Heauen Simeon departs and that in peace In pace in pacem Death cannot be euentually hurtfull to the good for it no sooner takes away the temporall life but Christ giues eternall in the roome of it Alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corpora cadauera Our graues shall as