Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	die_v	sin_n	5,554	5	5.1473	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04850	A sermon of publicke thanks-giuing for the happie recouerie of his Maiestie from his late dangerous sicknesse preached at Pauls-Crosse the 11. of Aprill, 1619. By the B. of London. Published by commandement.	King, John, 1559?-1621.	1619 (1619)	STC 14983; ESTC S106562	22,697	58

the mountaines and make our nests with the Eagles and touch the stars with our heads when there is fouea a pit before our feet which we neuer thinke of Proud earth and ashes terra calcans terram earth so treading and ietting vpon the earth as if the earth should neuer tread vpon vs when notwithstanding this base and contemptible element the sediment and dregs of the world shall set her foot vpon our faces Do we remember the pit the land of forgetfulnesse the regions of darknesse the place of silence wherein our proud and pampered and stall-fed flesh must lodge we that eat the fattest and finest of the earth and deuoure whole Countries as the Oxe licketh vp the grasse yea beasts will not serue our turnes we eate vp Man deuoure a man and his heritage Mich. 2. pascua diuitum sunt pauperes the poore are the pasture of the rich do we beare in our minds foueam exedentem consumptionis the pit that shall eat and consume our selues we that lie and rot in the dung of our sinnes our flesh indeed is so rotten vpon our backs with foule loathsome diseases that peece will scarce hang vnto peece so as our very bodies are alreadie become the graues of the liuing do we remember foueam putredinis the pit of corruption and rottennesse whereinto wee are going when albeit from the body of a dead Lion there came bees and hony and so from the bodie of a dead horse droanes they say and from the body of a dead asse hornets yet from the bodie of a dead man nothing but wormes and filthinesse Haereditabit serpentes bestias vermes Ecclus. 10. he shall inherit serpents beasts and wormes nay haereditabunt they shall inherit him the Serpent gapeth for his soule Beasts for his substance that shall reuell in his goods Wormes for his flesh Quia proiecisti I am now at the last Tabernacle wherein you haue Christ with his benefits and the Tables of the Gospell and therein as I told you at the first are likewise two things First the cause of his bitternes sinnes Secondly the discharge of that cause For thou hast cast c. I haue bene lately vpon both these points in the hearing of many of this auditorie I shall say the lesse now But Sinne the sicknesse of the soule is the reall and radicall cause of all bodily sicknesse I alledge but one storie from the 1. Reg. 17. The widow of Zareptha cometh to Elias her sonne being then dead and saith vnto him What haue I to do with thee thou man of God art thou come vnto me to call my sinnes to remembrance She was an excellent woman and her praise is in the Gospell when she had but a little meale a little oyle in a cruise and was gathering two stickes to make a widowes fire and to dresse for her sonne and her that they might eate and die yet vpon the bidding of the Prophet bring vnto me and first vnto me such was her faith that she did it yet she imputeth the sicknesse and death of her child to her sins Vespasian was of another minde being sicke and out of hope to liue he threw the curtaines aside and spread his hands vnto heauen and complained of his gods immerenti sibi vitam eripi that he deserued not to die had neuer committed any thing in his whole life whereof he repented but one he had so much the more cause to repent him I hope when Hezekiah prayeth at the third verse O Lord I beseech thee remember how I haue walked before thee in truth and with a perfect heart c. He speaketh but secundum quid not simply and comparatè compared with others importing affectum and profectum rather desire and endeuour so to do then any perfection and that he had no meaning to thinke that he had no sinne for it plainly appeareth in his owne speech by the reason he giueth that he thought sinne to be the cause of his sicknesse Eruisti quia proiecisti first he remitteth his sinnes which was the course of our Sauiour in the Gospell and then releeueth him of his sicknesse But when I looke vpon the cure the remoue of the cause I cannot but remember what God spake vnto Abraham Gen. 15. Ego merces tua magna nimis I am thine exceeding great reward what vnto Dauid 2. Sam. 12. I haue done this and that for thee si parua sunt ista and if these things were too small I would haue added much more Iust as the Apostle writeth Ephes. 3. abundantly much more thē we either aske or thinke For did Hezekiah craue the remission of his sinnes In his whole song there is not a word a syllable of it You haue heard of his truth and righteousnesse and perfect heart no mention of sinne and all his petition and moane and teares that he spent was for his life alone God granteth him that aliquid ampliùs and somewhat more aliquid melius something better for admit he had died yet had his case bene good enough Mori non timeo quia ad bonum Dominum vado I feare not to die because I go to a good Lord. But if I die in my sinne if that circumstans peccatum Hebr. 12. cleaue to my soule at my going hence it will be as mill-stones vnto it to plunge it into the bottomlesse pit of eternall destruction therefore besides and before the cure of his sicknesse he pardoneth his sinnes Wherein he dealeth with Hezekiah as he did with Moses Num. 17. when he bad him bring twelue rods for the twelue Tribes and lay them in the Tabernacle before the testimonie and the rod for that Tribe which the Lord would chuse should bud When Moses came to reuiew the rods the rod of Aaron had not onely budded that is chipt or broken the rinde but the buds were swolne and fully brought forth and after buds blossomes and flowers and after these ripe Almonds So befell it Hezekiah so shall it all the elect of God who know no more what to aske then Hezekiah did he thought of no more but the bud of his bodily health but he giueth him withall the ripest and sweetest fruit of all others forgiuenesse of his sinnes and me thinketh he fulfilleth all the degrees of that former storie for let the pardon of sinne be germen the bud and the pardon of all his sinnes be gemma the knot or swelling bud and the leauing them behind his backe flos the blossome but the casting them behinde his backe as if he were angry that they prest before his face is amygdala the fruit more then all the rest He that will purge the body leaueth no dregs of the sicknesse for feare of relapse so is the pardon of God a plenary pardon of all his sins and whereas before they were vnder those pure eyes that cannot behold wickednesse now they are set behinde his backe that he may not behold them and

First you haue Peace that leadeth to all the rest but Peace had an ill neighbour that troubled it Sinne in the hindmost part of my Text. Sinne bringeth forth bitternesse and not onely so but bitternesse added to bitternesse Bitternesse thus accumulated must needs haue brought to the pit and the pit in the end would haue turned to corruption or consumption Thus farre goeth the blacke line of my text the shadow of sorrow and death But then cometh the other Hemisphaere of comfort and light wherein you haue first the loue and good pleasure of God secondly Redemption from the pit of corruption as touching the body thirdly Remission of sins as concerning the soule So it is not here as in the 68. Psalme where the singers go before and the minstrels follow after c. here the mourners go first like the captiues in their ancient Triumphs sinne and sicknesse and the pit and corruption then come the minstrels and singers I meane the mercies of God as in a triumphant chariot curing both the body from sicknesse and the soule from sins The three parts and roomes of my text wherein this whole matter is lodged and disposed are as clearely distinguished as the three tabernacles of Peter Matth. 17. The first is In my peace I had great bitternesse The second But thou in loue to my soule hast deliuered it from the pit of corruption The third For thou hast cast all my sins behind thy backe Let these parts be as those three tabernacles Me thinketh I see Moses in the first of a fearefull visage that hath need to be veiled Bitternesse Bitternesse Elias in the second when he is raising the widowes sonne at Zareptha 1. Reg. 17. Thou hast deliuered my soule from the pit CHRIST in the third full of grace and truth casting my sinnes behind his backe Or if you please let my text be as the Arke of testimonie wherein there were kept for store the tables of the Law the pot of Manna Aarons rod Heb. 9. They conceipt it well that the Arke is the Church the Tables the word the Manna the Sacraments and the Rod the discipline I am sure in the Arke of my text there is first a rod of bitternesse bitternesse and secondly the manna of deliuerance from the consuming pit and thirdly the tables not of the Law but of the Gospell not of the Old but the New couenant of the Law not of facts but of faith the tender mercies of God in absoluing from sinne In three words Hezekiah is sicke in the first tabernacle sound in the second sanus or sanabilis onward to his health as touching his body safe and secure in the third as concerning his soule And in euery of these three are two remarkable things In the first 1. sicknesse with the qualitie bitternes extremity and degree bitternesse bitternesse 2. the time and aduantage that the sicknesse tooke In my peace In the second 1. deliuerance Eruisti animam meam 2. the motiue that induced God thou in thy loue c. In the third 1. the cause of the sicknesse Sinnes 2. the remoue of that cause Thou hast cast c. I began at the first tabernacle and therein first with the rod his sicknesse In my peace I had great bitternesse The kind of this sicknesse is not mentioned till the 21 verse there it is called vlcus a botch it is thought to haue bene a plague-sore I dispute it not I am sure it was somewhat neere I will but drinke of the brooke in my way and giue you a short note Wee haue knowne by bitter bitter experience what a plague is but God tooke a plaister of figges of his sweete mercies in Christ well-nigh fifteene yeares sithence and applied to the botch and healed the sores of this land in the vertue and strength whereof we haue walked to this present day and we for the figges of his mercies haue returned him the thistles of our sinnes the clusters of Sodome and the wine of Dragons and yet Ecce in pace we heale our hurts with sweet words crying peace peace all is well and so shall be To morrow shall be as this day and much better and this yeare as the last and freer Deceiue not your selues you haue a great and populous Citie sowne with the seede of man as the Prophet speaketh I may say with the seed rather the weed of building I say not that your Citie may go out at your gates surely it may go out at your Suburbes the hemme of your garment is more then the garment it selfe the lop and burthen of the tree more then the stemme can beare and threatneth the ruine of the whole body To speake plainely the regions are white and drie to the haruest there is matter enough within in respect of your sinne without in respect of your building for a pestilence to worke vpon vnlesse as the antidote of the blessed goodnesse of God then cured so the preseruatiue of his sauing grace now keepe you from it I go on Whatsoeuer were the species manifest it is what the qualitie of the sicknesse was bitternesse what the quantitie bitternesse bitternesse some sharpe and wringing disease as when the Prophet cried out My bellie My bellie the very doubling of the word expressed what his paine was We are alwayes ill when we are in our best health Longum languorem trahimus we liue in a long and languishing sicknesse our wearinesse after labour and trauell is a sicknesse and sitting or lying is physicke to cure it sitting and lying is a sicknesse wee cannot continue therein rising and walking is the cure of it hunger and thirst is sicknesse eating and drinking is the helpe to that Eating and drinking sicknesse fasting and abstinencie physicke to it Quotidianus defectus quid aliud est quàm prolixitas mortis Our daily decay in nature what is it else but a lengthning of death I will say briefly triplici morbo laboramus principio medio fine We are sicke of a threefold sicknesse our beginning midst and ending As Saint Augustine told the Manichees of their idle and impious writings principium truncum medium putridum finis ruinosus their beginning was naught their proceeding naught their ending naught So is it with vs Ingressus flebilis progressus debilis egressus horribilis a mournfull natiuity wofull life dreadfull death Morbi citatio ad mortem sicknesse is a summons to death he that is least sicke may and in the end must die Death hath euer her arrow in her bow though in the prime ages of the world she was sometimes nine hundred yeares before she sped yet now she hitteth quickly and when God saith shoote she shooteth and so long as God saith spare she spareth For what is thy life Breue suspirium a short panting Canst thou measure the blast of winde said the Angell to Esdras canst thou measure say I the blast of thine owne winde the breath within thy nostrels spiras