Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	gracious_a	great_a	97	3	2.1030	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02702	Hezekiahs recovery. Or, A sermon, shevving what use Hezekiah did, and all should make of their deliverance from sicknesse. First preached, and now published by Robert Harris, pastor of Hanwell	Harris, Robert, 1581-1658.	1626 (1626)	STC 12836; ESTC S120679	31,744	59

if I will heale my selfe I am raking in a channell whilst I am contemplating Gods excellencies I am in a garden of spices pardon me if I preferre this to that and in case I forget my owne name to magnifie Gods and be content to receive a scar that many may escape a wound hold mee excused it suffices mee that wisedome is satisfied As for wilfulnesse which will not yeeld to truth because t is wedded to fancy and passion and ignorance which names vertues and vices from the event they are unsatisfiable Me thinks this conclusion should content modesty If at any time in any thing I have given offence I humbly crave a par●on where none is given none will bee taken by the charitable For the rest I say with that Angelicall man let them be honest it sufficeth though I bee as a reede 2. Cor. 1.17 as a Reprobate 2. Cor. 13.7 And now my worthy friends let mee proceede in my exhortation Should I not love you I were not a man for your love to mee hath exceeded all desert and expectation and all the while some by occasion of your call have gamed more by my poore labours than I can possibly loose I have no reason to repent me of this acquaint ance but more abundant cause of blessing God and loving you only whereas I could not here to fore in person correspond as was fit let me at least in writing make that expression of my love that I am able before I goe the way of all flesh Now what expressions can be expected from a Preacber but praiers praises exhortations c When you dyed I prayed for you as I could now you live I rejoice with you and call upon you to sing with me And whereas as t is well noted we usually are best when worst and live best when wee dye fastest I call upon you as upon my selfe to remember your selves and not only cast as the Heathen teaches how to hold your owne but rather to exceed I ever dealt freely with you let me not now alter Famce saith that London is as couetous as proud as wanton as secure as ever I cannot beleeve it it is almost impossible that so great a judgement so gracious a deliverance should so soone be buryed Alas London thou hast as yet scarce buryed thy dead the noise of bels the cry of parents the scrichings of thy widdowes are not yet out of thine cares the grim face of death stands yet in thy sight thy bloudy wounds are scarcely stanched as yet If thou couldst forget judgements thou canst not bee unsensible of Gods mercies and thy change If London should yet doe not you Beloved let others security bee your feare others impenitency your sorrow and the lesse others take to heart Gods great Gods remarkeable workes by so much the more doe you improve the same to all holy purposes More would I say to you but that I have prevented my selfe in my more publique exbortation both that and this more privately spoken out of my speciall relation and affection to you I now commend to your serious consideration and Gods blessing who alone can speake to the heart beseeching him who therefore threatens that hee may not smite to give us cies to see plagues afarre off and hearts to profit by lesse that we may not feele plagues yet seven times more yet seven times worse than all yet felt Lev. 26. Amen Hanwell March 20. Yours ever in the Lord ROB. HARRIS GEntle Reader I entreate thee correct these faults being the most materiall with thy pen. In the Epist pag. 1. l. 8. read our p. 4. l. 9. for here r. fure ib. in marg r. servi In the Serm. p. 16. l. 23. r. no more p. 22. marg r. Videatur p. 26 l. 11. r. Noble Hezekiah p. 29. marg l 8. to r. quod p. 33. l. 11. r. finnefull povertie p. 41. marg r. Tacuimus p. 42. marg for vol. r. Reg. p. 43. l. 29. r. much HEZEKIAH'S RECOVERY ESA. 38.9 The writing of Hezekiah King of Iudah when hee had beene sicke and was recovered of his sicknes LO heere a double condition and behaviour of King Hezekiah 1. he was ficke and then he prayed 2. he is recovered and now he gives thankes Our businesse lyes in this latet part which is made up of these two 1. an Inscription 2. a Description of the Song The Description presents unto us the parts of it 1. an aggravation of Hezekiah's former misery 2. an amplification of the present mercie The Inscription acquaints us 1. with the author of the Song King Hezekiah 2. with the nature of it a Poem written 3. with the argument of it a Song of thankesgiving for the removeall of sicknes restoring of health And first to the first the passage is cleer sick Hezekiah prayes c. Sicke Hezekiah prayes found Hezekiah sings as comfort succeeds his crosse so praises his prayers Hence this After prayers praises Prayers and prayses do not so enterfaire that they can never be separated neither is there anie necessitie of premising pertitions to each particular thanksgiving onely in a generalitie this is regular when we have removed afflictions by prayer we should welcome deliverances with songs So much was 1. established by Law Levit. 3. 7. after sacrifices of pacification followed sacrifices of payments and thanksgiving 2ly ratified in the Gospell It s a generall Canon Is any afflicted what if Let him pray Is any merry what then Let him sing T is not unlawfull to pray in mirth to sing in miserie ordinarily but t is simply necessarie in afflictions ro be prayerfull in the midst of mercies to bee thankefull and to entertaine severall conditions with different behaviours Hereof is it that the Apostle S. Paul doth so often linke prayers and thanksgivings together as who would say when the one is put over you must passe to the other So much 3ly upon particular occasions is 1. prescribed by God 2. practised by his Saints Particulars will not bee needefull to men who know the generall course of Scriptures So much 4ly S. Iohn foretels and in a sort undertakes for sucoceding ages in his Revelat. What singing there should be after persecutions by Heathenish Rome hee foretels in his fift chapt what there was Eusebius reports especially in his last booke Againe what songs should follow upon the Churches deliverance from Rome Christian or other whether seducers or persecutors S. Iohn fore-prophesies time partly hath alreadie and more fully will hereafter discover So much 5ly Education and Reason taught Heathens and must perswade us For first if wee looke to God he is as the Prophet saith worthy to bee praised 1. all excellencie is his therefore all honour saith reason in Philosophers 2. All Religion is due to him therefore all thankes which is a religious act for to the highest Maiestie is due the loweft subjection and that is Religion which subjects the soule

private safetie and for the publique Our prayers for London c. have engaged us unto thankfulnesse for them for if we were bound to pray for them being visited wee are bound to praise God for them being delivered and would the one might be as solemne as the other 2 Now if we must be thankful for other must we not for our selves O my brethren le ts cast an eye towards our head Citie see what desolations are there made goe into some places and there 's silence aske where dwels such a one and the answer will be hee is dead where 's his wife dead where his children dead where his man his maide dead who is in the house death and who dwels there death and who at next house death and who next that death death pale death keepes shop sits in the windowes seales up doores and holds possesion so that none dare enter Passe from streetes into some houses and what see you some children but nor father nor mother aske childe where's father gone where 's mother gone he knowes not whither nor how Passe on and see in others sad silent parents mourning like Rachel because their children are not To make the matter short doe but thinke what once their feares were what now their griefes are for their friends then sicke now dead and then come home and say In this common calamitie God hides our towne there 's no crying in our streetes no rolling of bells no tumbling of carkases no sealing up of doores brethren meete together in the Church neighbours together in the fields parents dare keep their children by them husbands and wives live together we be not a terror or danger one to another but a comfort a safeguard O who can bee sufficiently thankfull for these mercies why should we whine for a few wants we lacke money lacke corne c. O thou hast thy life for a prey thou thy wife thy children thy man-servant thy maid-servant thy kindred thy neighbours thy cattle-live and life is more than rayment food money all things under Christ blesse God for this and say I am poore but yet I live my wife is sickly but yet shee lives my children weake lame but yet they live whilst there 's life there 's mercie where there 's mercy there should be thankfulnesse the dead cannot the living the living saith Hezekiah must praise God and that whilst living as David speakes Ps 146 3. POSTSCRIPT ANd here London let mee addresse one exhortation to thee Hitherto we have stood amazed at thy miserie and sudden change sometime sorrow hath thrust out sad complaints How doth the Citie sit solitary that was full of people c. Lam. 1.1 sometimes silence hath swallowed up all words and left us speechlesse like lob friends now me thought we heard thy in habitors crying Is it nothing c. Lam. 1.12 now again thy friends standing aloofe for feare as once men shall for Babel crying our Alas alas that great Citie 〈…〉 bo●re is thy judgement come c. Rev. 18. In this case thou wast not at leisure to heare not wee in case to speake At such a time to tell thee of thy faults had been as one who wanted not wit spake to upbraid thee with thy fortune 〈◊〉 than to seeke thy reformation But now the case is altered the heavens are cleered and thou with them Now its time for all thy friends to call upon thee for thee to call upon thy selfe Wee have waited long to hears when thou wouldest say O all ye that mourned for mee now rejoyce with me and repay as manie thankes for me as I have had prayers from you Take head no thankfulnesse soone spends what prayers hath bin long in geting forfeit not all againe for want of thankes Looke upon Hezekiah he was sicke and prayed hee recovered and song If I should say that he was sicke of your sicknesse I should not say it without an Author this I can say his sicknes was but personall yet he is thankful whatever his disease was you will yeeld the plague to be a sicknesse yea custome saith The sickness The plague The visitation This granted there 's great reason that thou shouldest be as thankfull for a thousand as hee for one and adde deeds to words as well as he To this purpose runne his method 1. Make thy selfe sensible and mindfull of thy miserie past sickenesse is a rod as the Gospell tells us the voyce now to the Citie is Heare the rod who appoints if the rod hath a mouth if thou hast an eare that speakes its errand gives thee thy lesson If thou wilt heare me I le deliver it to thee with the same affection degrees excepted that Eltha did to Iob chap. 34.31.32 Surely it is meete and it becomes thee to say and that to God I have borne chastisement this the first lesson Farre be it from thee to say in thy heart T is true I have buried manie children but what were they of the baser poorer sort such whose lives were burden some whose deaths are beneficiall to me nor let it enter into thy heart to thinke Well I see the error had such a place beene scoured such traffique stayed such meanes used this had beene prevented hereafter I le bee wiser No it is thy wise dome to see Gods Name written upon this rod as Micah speakes and to acknowledge him we wish thee to use all secondary meanes but not to rest there thy experience hath taught thee that the plague nothing feares either thy new fields or fresh waters c it comes of Gods errand and when it comes take knowledge of it for it wil not away without its errand Therefore in the second place improve the affliction as well as feele it proceed to the second lesson in Iob and say I le sinne no more First see why the rod is sent as well as by who The rod buds not out of the dust it hath a roote and that root is sinne and that sinne is manifold A King doth not use to smite downe his subjects by thousands for small offences a father will not draw a sword upon his children for toyes and trifles London thou must take the height of thy sinnes by the compasse of the punishment and judge of that by this What I have thought of thee and thy government in generall I have spoken elsewhere seasonably enough as I think but now I speak to thee I earnestly entreate thee to take into thy consideration Ezek. 22. and therein note how the Lord charges her not only with such crimes as were committed by her but also in her In thee saith God were they c. For thine owne government practise I cannot tell how to hope almost that it should be much better in so populous and various a place nay I know not the Citieunder heaven that 's better ordred and disciplined neverthelesse in such a confluence of people of nations