Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	live_v	4,791	5	5.2156	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15334	A Christian and learned exposition vpon certaine verses of that eight chapter of the Epistle of that blessed Apostle Paule to the Romanes, and namely, vpon verse, 18.19.20.21.22.23. VVritten long agoe, by T.W. for a most deare friend of his in Christ, and now lately published in print, for the benefite and good of Gods people wheresoeuer.	T. W. (Thomas Wilcox), 1549?-1608.	1587 (1587)	STC 25620.5; ESTC S106381	90,228	156

it were and beating againe and that al to peeces the sweete perfumes that so we may haue all our senses seized and wholie taken vp not only with the wholesome but with the most pleasant and delightfull smell thereof I meane spiritually that is to say that so wee may come at the length to the full meaning thereof and to the fitte obseruation of such profitable doctrines as do arise and may rightly be gathered out of the same Vers 18 For I count c. The very word wherewith the apostle beginneth this verse being a particle causall as wee vse to say doth sufficiently proue that it is a reason of the premisses or things before going of which bicause we haue spoken sufficient already wee shall not nowe neede to stand much vpon it here And when the Apostle saith I hee meaneth it not of himselfe onely for it is the common iudgement and beleefe of all the faithfull and the whole church of God also who being inlightned by the same spirite either be of that minde togither wyth him or should so be bicause in this point he speaketh not by his own light but according to the truth and power of the spirit Neither yet doth he speake it of himselfe as of a natural man for the thing that he vttreth is far beyond nature yea altogither contrary to the same for what worldly wise naturall minded man can either see in afflictions the glory that the sons and seruants of God behold and fal in the same or else can oppose the incomprehensible ioys of eternall life against those exceeding hardnesses and great distresses They rather suppose all thinges to be directed by secondarie causes or to speake as they themselues say by the course of nature or direction of fortune who indeede are so far off from perceiuing these heauenly ioys and comforts that they are carried away with conceits eyther to vse vnlawfull meanes to free them from afflictions or else fearfully fall into all muttering and repining against God or to all impaciencie before men the reason is bicause they are not acquainted with the comforts of Gods children nor haue no feeling of the ioys of the life that is to come Alas alas they knowe not indeede what either the one or the other meaneth 1. Cor. 2.14 for these things are spirituall but they themselues are carnall sold vnder sin and therefore vnmeete to discerne of the same Rom. 7.14 bicause they must be spiritually iudged Out of all which laide togither wee may learne sundry good lessons as first that howsoeuer we do either for the expressing of our own feelings or the better fructifieng of the word in the hearts of those to whom it is directed speake particularlie of our selues or as it might seeme in our owne names yet that we neuer swarue from that trueth of doctrine that is commended vnro vs in the word written is sealed vp in our harts by the pledge of the spirit and is approoued by the common consent of the church of God The neglect of this specially whilest men go about to magnifie their owne persons and opinions hath beene the meane heretofore of many heresies sects and errors in the church of God and may bring foorth the same bitter fruits hereafter except it pleased God to giue men better grace to looke vnto themselues Secondly it teacheth vs that so soone as God beginneth to lay vpon vs his rods and crosses of trial that then we should learne not only in the spirit of patience comfort to submit our selues vnder his mighty hand but with alferuency of praier to craue the clearing of our vnderstanding Iames 1.5 and all holy vvisdome also as S. Iames calleth it that we may both see his ways in his works learne to espie out and feel the consolations and comforts that he hath prouided for vs that so wee sincke not downe vnder the burthen of our calamities but be raised vp rather to al feeling hope A point that we had neede to striue vnto by al holy meanes possible aswell by reason of the blindnes blockishnes of our own nature and the diffidence and distrust of our own hearts as also bicause of Satans continuall malice who laboureth at all times but specially in the days of our greatest heauinesse our most fearefull destruction And whereas the apostle saith I count he meaneth that he commeth with an vpright iudgement in an euen pair of balance scales as it wer hauing rightly religiosly examined resons on both sides and gathering all into a iust summe to weigh the troubles of this worlde and the ioies of heauen togither not dealing therein as either the worldlie man doth who regardeth nothing but his miseries and afflictions by meanes whereof he becommeth not onely impacient and waiward but past all hope of admitting comfort and consolation nor playing the part of the prophane and insensible Stoiks who againe on the other side by reason of their beastlie blockishnes that they get vnto themselues hauing both their soules and bodies benummed as it were are no whit at all touched with the sense of the same nor yet being so rapt and rauished with these eternall ioyes that they vtterly forget or feele not at all the miseries and afflictions of this life a matter that the contemplatiue persons in their traunces dreames and reuelations make the height and top of all perfection in this world but as wise physitions yea as good christians intermingling sweet things and sowre things togither and comparing one of them so with an other that as they see in their afflictions an euident patterne of the miserie mortalitie of their own liues and a plaine proofe of the iustice and iudgement of God against sinne so they make the same a profitable meane to themselues not onely in a christian and comfortable death but in an holy life also so long as GOD will haue them to liue vppon the face of the earth to meete wyth the Lorde and to glorify his most blessed name And this doth teach vs vprightly to weigh and to examine as all things generally so specially and particularly spirituall points Which indeede by reason that they be more excellent than bodilie matters and in that respect also in their owne nature more remooued from our comprehension than the rest had therefore neede most deepelie to be looked into for though by the line and light of our reason we may be somewhat holpen to wade into worldly things yet in matters of faith and religion we cannot not only not perse any thing at all by the light sight of our owne vnderstanding but shall be much hurt and hindered thereby from the same if wee yeelde to followe it yea many times euen in the things of this life wee are so blockish deuoide of iudgement that what by reason of colours cast vppon worldlie thinges and what by the blindnesse and ignorance of our owne heart on the one side and the parcialitie that

in sense and doctrine peruerted this place and swarued from the godlie iudgement of former times Ierome I meane and Augustine whose wordes are most plaine and pithie Ierome euen vpon this place that wee haue nowe in hand saieth thus Hic vult futuram gloriam commendare vt praesentes pressuras facilius tolleremus Et reuera nihil possit homo condignum pati gloria coelesti etiamsi talis esset illa qualis modo est vita Quicquid enim passi●s fuerit a morte plus non est quam etiam peccatis suis antea moerebatur Nunc autem peccata donantur tunc vita aeterna praestabitur consortium angelorum splendor solis c. quae sanctis legimus repromissa that is to saie The apostle mindeth in this place to commend the glory that is to come that so wee might the more easily beare the present troubles and afflictions And certainely man is able to suffer nothing that is worthie of or in worthines answerable to the heuenlie glorie yea though that that were but such as this life nowe is for whatsoeuer hee shall suffer by death or at deaths hand it is no more than that which hee had euen before deserued thorowe his sinnes But nowe both our sinnes are forgiuen vs then eternal life shal be bestowed vpon vs the company of the Angels the brightnes of the sunne c. which wee read are againe promised to the saints And Augustine De verbis Apostoli sermo 15. Pro nihilo inquit saluos facies illos c. For nothing saith one thou shalt saue them what is meant by these words for nothing thou shalt saue them This is the meaning thou findest nothing in them wherefore thou shouldest saue them and yet thou sauest them Thou giuest freelie thou sauest freelie yea thou giuest altogither freely and sauest freely euen thou I say dost this which findest nothing wherfore thou shouldest saue men but findest much wherefore thou shouldest condemne them And thus farre for this point now it followeth in the Apostle vvhich shall be shevved vnto vs. Euery word here carrieth with it force to perswade the trueth propounded to wit the excellencie of the ioyes of that life that is laid vp for the sonnes and seruants of God and serueth also to teach all the faithfull in all manner of holie patience to attende and looke for that that shall in good time bee made manifest vnto them yea the full fruition and possession whereof they themselues shall haue That worde shal be instructeth all of vs with faith and patience to expect the manifestation thereof not doubting but stedfastly beleeuing that though there be some delay of the accomplishment of this yea and though our present afflictions be neuer so many great and greeuous that yet notwithstanding a time will come when they shall be vtterly remooued and taken away from vs and we our selues put into actuall and reall possession of eternall ioyes promised the faithfull performaunce whereof we did and yet do in some measure of a sound hope looke after Neither doubt I but euen in this behalfe namely touching the delay of the things promised there do and wil arise by meanes of their natural corruption many temptations in the mindes of Gods children and those also increased not onely by Satans malice who laboureth to make vs beleeue that either GOD can not or will not be as good as his word but fostred and fed by texts of scripture also not wel vnderstoode or rightly applied as when the holy ghost shal say Prou. 13.12 The hope that is deferred is the fainting of the hart c. But against these we must learne in al blessed wisdome of the spirit and mightie power of the word to set such comforts as it shal please God out of the holie scriptures to manifest vnto vs. Amongst which these folowing are in my poore iudgement though not of the greatest force as some may perhaps thinke yet of some good effect doubtles to represse such assaults of diffidence In worldly matters when men deale with men yet are they not dismaied with delayes but rather raise vp their hope herein that the deferring of the things promised is not a taking away of the same or else persuade themselues that the length of time shall be recompenced either with the excellencie fulnes of the things themselues or with som one consideration or other an other waie How much more should we be cōforted not only in this that we deal not with man who is euen as the wind and weather wauering vncertaine but with God who alwayes continueth like vnto himselfe and haue from him the assured promises as of al benefits generally so of such blessings in the life to come particularly as with the least wherof al the delights and pleasures of this worlde whatsoeuer no though they were al laid togither bestowed vpon one man were anie maner of way matchable specially sith that GOD knowing our harts and state better than we do our selues doth therfore many times put off the performaunce of such excellent things that so hee might make vs the more reuerently to esteeme of them when we receiue them and the more earnestly to desire them when we want them that are so exceedingly cōfortable profitable for euerie one of vs. Neither doth god dally with vs herein as men do who wil either giue fair words do no good deeds or else many times shew vs good things a farre off that so they might seeme more faire and beautifull and by that meanes as a man woulde saye set our teeth on edge vppon them and yet notwithstanding not bestowe them vpon vs neither when they haue done or giue vs any other good thing in stead thereof that so in some testimonies of fauour we might haue our hope vpheld in obtaining of matters of greater importance in time to come but dealeth farre otherwise with vs not onely giuing vs a sight but a sensible feeling sometimes as of many outward benefits and blessings pertaining to this life so of sundrie and singular spirituall graces but specially of those incomprehensible ioyes that in heauen are hidden for vs in Christ before the foundations of the worlde were laid Whereof that we might be the better persuaded yea euen then when he letteth vs for a little while want our former comforts hee doth yet vouchsafe vs innumerable tokens and pledges of his most constant loue and that not onelie in bodily benefits as health wealth libertie c. but as was said before in spirituall blessings also as in his worde sacraments praier and a great number suche like effectuall meanes to bring vs in good time to that quiet hauen of heauen and eternall rest that wee in the midst of the manifolde tossings and turmoils of this wretched life haue often and earnestlie wished for And yet this faith may be fostered and fedde in vs by an other worde in the text namely when he saith that it shall