Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	think_v	4,534	5	4.2966	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80547	The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.	Carpenter, Richard, d. 1670?	1652 (1652)	Wing C625; Thomason E1318_1; ESTC R210492	112,779	261

day being far spent and the darkness of the night approuching Me thinks now that I preach to my self For God oftentimes speaks to us from our own Mouths Brethren I greatly desire to dye the death of the Saints pretious in the sight of God That I may to use the word of Theodor. Bals in Canones Trullanos Can. 52. Theodorus Balsamon in his sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice everlasting Praises to God and celebrate a continual Feast with him in his glory and being loosed from this earthly Tabernacle be rapted away Sept. in Levit. 23. 36. alihi sem●èr cùm idem subsit in Orig. to the blessed Thing anagogically signified by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Septuagint to bear a part with the Saints in that heavenly Song in the End I have professed for you these many years And That a Man may be joyn'd in Communion or Vnion with the Church of Rome and yet preach here as a Minister is a most false Alarum and the mad bellowing of enthusiastical and fanatical persons and answerable to Presbyterian Ignorance I will here unrip my Soul unto you He that will joyn with Rome must unroost here No Law forbids a Man to groan when his pain comes O that there had been alwaies in me Virtus altis defixa radicibus Vertue Deeply-Rooted I did once expect to have found in England one bearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superhumeral made of Sheeps-Wooll and signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore Pelusiot the skin of the Sheep which Christ Isid Pelus l. 1. ep 136. sought found and carried home upon his shoulders and which was alwayes put on in the pronouncing of these Words according to Simeon Thessalonicensis Sublatâ Sim. Thessal in Bibliotheca Patrum in humeros Christe Naturâ quae erraverat assumptus Deo Patri illam obtulisti O Christ thou taking upon thee the Nature of Man which had erred and having ascended did'st prefer it to God thy father But Verily verily I neither found here the Patriarch that sent it nor the Bishop that wore it I found indeed the most professing and most shewing People of all others but amongst all others the most prodigiously ignorant of Right and Equality concerning Practicable Matters as is evidenced by the dayly practices of the People their Desires and Works having no Bounds or their Words Limits but the Limits and Bounds which the Law of the Land hath forced upon them over which notwithstanding they leap like the Wild-Beasts of the Forrest I hoped to have entred upon post Magellanicos Tumultus Aequor pacificum after forraign Tumults a peaceable Sea at Home But by reason of some Kirk-Sea-Monsters who disguising their Ends and bringing Non-Causam pro Causa a Supposititious Cause for the Cause it self and bleeding inwardly with grief that their Congregations grew thin low and lean persecuted me I have lived here as in the Suburbs of Hell and as amongst Conjurers wearing Devils upon their fingers in Rings In every touch I felt their Devill stir and work And because he wrought not by himself but by them I could not command him to desist The Devill in a round Ring was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Familiar giving Counsel They wear the Devil in a Ring that by devilish suggestions bring trouble and Hel-fire to every Thing they morally touch Their moral touches as their Tongues are set on fire of Hell Iames 3. 6. Fire fire the worst of all fires the fire of Hell fire fire Hell fire I have dealt in this Nation with rich-furred Beasts their Cases were far better than their Bodies lurking under the Cinamon Tree the Bark whereof is dearer than the whole Bulk In fine I have seen the very S●orm and Loss which the Triremis or Gally-Tavern Athenaeus lib. 2. Cael. Rhodigin l. 17. cap. 2. in the Sicilian Agrigentum did undergo And in the last Act was horribly struck from above me with a Perhaps you have a Pension from the Pope tanqu●mè Machina as out of the highest Seat over the Stage from the which some feigned God appear'd and spake Oracles To Walk before God with a perhaps is to walk contrary unto God Levit. 26. 21. And if ye walk contrary Vatabl. unto me Vatablus his Reading is Si ambulaveritis mecum cum Casu If ye shall walk with me by chance or at all adventures I ye build the vast and high Towers of your Scotch-Babylon upon the nodding and shaking foundation of a Perhaps For the Hebrew word Keri Occursus signifieth according to the Hebrew Bias as well Chance as Contrary And he that comes contrary to me occurrit mihi meets me running and all Chances eunt obviam eis meet those and are upon a sudden occurrent to them in respect of whom they are such Did this Child of Chance this honest-Perhaps ever understand how a Science is rais'd out of it's Principles or that Scientia procedit ex evidentibus All knowledge proceedeth from Things evident and clear by the Light of Nature or of Reason Hic de Grege illo est This is one of the old Herd And for a Pragmaticall envious eager Man-Friggo● stirring up every where before Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word fighting and larding his Discourses with greasy Language and the same a Preacher of Novelties the Apostle describes him in his walking Coloss 2. 18. Intruding into those Things which he hath not seen The Vulgar Latin devotes ambulans Edit Vulg. Text Graec. walking The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is interpreted by St. Hierom is gestu corporis praeferre S. Hier. in Colloss 2. Mentis Superbiam in the garb of the Body to shew the pride of the Mind Vatablus consents Fastuosus incedens Vatabl. saith he is proud and pompous in his going and sayes in his puft thoughts with him in the Poet Seneca Aequalis Sen. in Thyeste Astris gradior I walk equall with the Stars And therefore the Apostle presses on Vainly puft up by his fleshly mind He walks in the stately Galleries of his own Fancy and his Body walks as his Soul walks in it An Act of rash and false Iudgement notabile Damnum inferens at first may carry a face of Iustice but is like a beautifull Apparition beckning to us to come and we following it into a dark place suddenly turning into a must horrid shape and strangling us For Difficile est in lubrico diu stare It is a hard Matter to stand long safe in the dark on a slippery place I could send this walking Personage a talking Page to Minister unto him But God hath uncased him The World knows it Rumor jam raucus factus est Let me pitie the People that were like the poor Lacedemonian Plut. in Lacon youth who having craftily stole a Fox ran his way craftily craftily thinking he had a rich Prize And who craftily kept the Fox so long

thy self from the visible Church of Christ O how nice and circumspect wouldst thou be in the government of thy Life thus known how thou wouldst eam circumquaque polire limâ file and polish it on every side But because thou art encompassed with uncertainties which of themselves invite us to watchfulness thou art Callo obductus hardned with use and continuall attendance upon them and call'd to look farther by Hope and Expectation and art therefore supinely negligent I have a third Hand●ull The written Law of God is a Rule to us while this Life endureth Which being ended the Book shall be shut and no more opened to us My Brethren shall I commend a Looking-Glass to you Take that which the skilfull Spaniard made in the Dayes of our Fathers In the which Glass whosoever looked into it beheld two shapes of himself the one perfectly representing him alive and the other shewing him as having faciem Cadaverosam the face of a dead Man Thomas à Kempis reasons matters as if he had been altogether Thom. à Kemp. de Imit Christi lib. 1. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God Quàm felix prudens qui talis nunc nititur esse in vita qualis optat inveniri in morte● O how happy and how wise is that Man who now strives to be such a one in his life as he wishes to be found in his Death Thou wilt cry then my Brother with a dolefull Voice and a wofull Heart O that I had lived agreeably to the most Perfect Law of God! Now therefore live as thou wilt then wish to have liv'd the World being behind thee and before thee Heaven or Hell The young-Man perswaded into a Bed as his Death-Bed and hearing the Bell as tolling for him rose a Penitent The Hour of Death is in some a Seeing Hour Do'st thou not see now all Things here tenui pendentia filo hanging by a small thred In the antient Greek Church Excommunication the Greater was called Vide S. Greg. Neocaesariensem in Ep. Canonicâ quae adjungi solet Canonibus Photii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persons manacled with it stood altogether without the Church beseeching all whose faces were towards it as with prayers so with tears to be humble Suters to God who dwelt in that House for Mercy towards them Which action of crying and wet Devotion gave them the Name Plorantes Weepers To some was interdicted the use of the Eucharist only Some were moreover put Hospin Tract de Templis Vide Justell Notas in Codicem Canonum Eccles Vnivers ad Can. 25. into the Chatechumenium as Hospinian calls it and according to Order departed before the Celebration of the Mysteries with the Catechumeni when the word was given towards them Ite Depart ye Another Sort of Excommunicate Persons were thrown from the majesticall Presence of God in the Temple to attend him in the Porch according to Vitruvius his Reason for Porches All Vitruvius lib. 6. c. 8. these were ejected from the Communion of the Faithfull but not as Excrements For still they might beg and cry for entrance and they might be graciously re-admitted But by an evill Death we are pull'd up Root and Branch and exuti Bonis omnibus ac spoliati turn'd out of all After such a Death there is no place for Prayers or Tears It is a Truth beyond the reach of Opposition though Gelasius spake it and though it be recorded by Gratianus Mortuos suscitâsse legimus Gela. 1. in comm●nit●rio ad Faustum Legatum Constantinop●litanum allegat Gratianus Causâ 24. Qu. 2 cap. Legatur Similia habet idem Gelos Ep. ad Episcopos Dardaniae allegat Gratianus ibid. cap. Nec quisquam Concil Cor. thag 3. Can. 6. Christum in errore mortuos absolvisse non legimus We read that Christ raised some from Death We read not that he pardoned any dying in their Sins Wherefore the Hebrew Language calls the Grave Duma which properly signifies Silence And the Greeks call the Burying-Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dermitorie Because there is no crying or groaning for our Sins in the Grave Hither looks an old Canon of a Council of Carthage in the which St. Austin was present and to the which he subscribed Placuit ut Corporibus Defunctorum Eucharistia non detur Dictum est enim à Domino Accipite Edite Cadavera autem nec accipere possunt nec edere It hath pleased the Holy Ghost and us That no Man shall put the Eucharist into the Mouths of dead Persons as some unwary Christians have For Christ said Take ye and eat But Carcasses can neither eat nor take O that I could in Animas Hominum irrepere creep into the Souls of People and lay this home to them I yeeld it that the Jews even to this Day call their Burying-places Batte Caiim the House of the Living And that the High Dutch know their Church-yards by the Name of God's Glebe-Land because our Body is therein sown a natural Body 1 Cor. 15. 44. But all thi●does homage to the Resurrection in the which our Body shall be raised a Spiritual Body the Soul in the Saved transfusing into the Body as far as may be her Spiritual Perfections it is contrary-wise in the Damned My Heart akes when I read of Wicked Men Psal 9. 6. their memoriall is perished Edit vulgat with them The Vulgar Latin serveth up Periit memoria corum cum sonitu Their Memory hath perished with the noise or sound The Lovers of the World are in this line of Relation as in others compared to Hogs When a Hog is laid hold on cries all the other Hogs both little and great that are neer come running from every side and cry too O what a mixt noise there is But when the first Hog that rais'd the Cry ceases to cry though this be because he is dead and can cry no more they cease all and turn themselves presently to their former digging and tumbling in the mire without any fear or apprehension that their turn is also comming to cry and to raise a cry and to cry no more So while a Sick Friend or other dying Person groans and cries out we are moved Porcos dicam alto grunnitu grunnientes But the noise and sound ceasing arescunt lacrymae our tears dry up and our memories are short and we forget the dead Friend and looking out from our selves and seeing the World before us we turn to our old wallowing in the mire never considering that the Law of God is perfect Vide Paracels in libris de vita longa and that though Paracelsus were alive again and had the dieting and keeping of us we must dye as our Friends dye If ever O man from the Earth Earthy thou wilt meditate upon the night of which the Gospel Io. 9. 4. the night cometh when no man can work Do it now die jam in occasum flexo appetente Crepuscul● the