Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	devil_n	young_a	youth_n	28	3	7.4359	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01069	A sermon preached at Constantinople in the Vines of Perah, at the funerall of the vertuous and admired Lady Anne Glouer, sometime wife to the honourable Knight Sir Thomas Glouer, and then ambassadour ordinary for his Maiesty of Great Britaine, in the port of the Great Turke. By William Forde Bachelour in Diuinitie, and lately preacher to the right honourable ambassadour, and the rest of the English nation resident there. ...	Ford, William, b. 1559.	1616 (1616)	STC 11176; ESTC S102518	32,899	92

tooke to burne asunder and the thred flaming to the cloth caught such a suddaine hold of the same and Aqua vitae that before any meanes could bee applied the King in this flame vvas burnt to death I speake nothing of others who haue vntimely perished some by one meanes some by another I conclude all with that saying of * Seneca Eripere vitam nemo non homini potest at nemo mortem mille ad hanc aditus patent What shall I say then doe so manie things vvithin vs so many things vvithout vs so manie things about vs threaten a continuall death vnto vs Miser homo cur te ad mortem non componis cum sis pro certo moriturus Then vvretched man thou art that doest not prepare thy selfe for death seeing thou must certainely die But alas the diuell doth so deafe vs the world doth so blind vs and the sensualitie of the flesh maketh vs so extreamely sencelesse that we neither heare nor see nor feele what is euerie minute likely to befall vs. If wee be young wee feare not death at our backes if old wee looke a squint and see not death before our eyes But hearken O young man and learne as the old man can not liue long so the young man may die quickly certaine it is thou shalt die vncertaine when beause thou shouldest alwaies liue readie to die But if it were so that in thy youth thou hadst a lease of thy life till age granted by the Father of heauen ratified by his Sonne and sealed vnto thee by the whole Trinitie then perchance there might be some pretence of thy carelessenesse But now seeing euery houre may be the last vnto thee since euerie moment may dissolue this earthly Tabernacle since a thousand chances may at all times take thee vnawares and bereaue thee of thy soule who but more then mad would not consider of his end and follow the Prophet Esaies counsell to seeke the Lord in time and Salomons precept to learne wisedome in his youth In like manner the olde man hee will not thinke of death vntill the time of his death thinking to become a sudden Saint who hath all his life time liued a wicked worldling But hearken thou old man and learne by the rich man in the Gospell so he had also cast vp his rest hee was setled rich and ioyfull and deferred to bee godly till he saw occasion but what saith the Spirit of God O foole this night shall they take thy soule from thee this night in middest of thy ioylitie in the securitie of thy sleepe suddenly vnwittingly shalt thou die O miserable case saith Saint Austen when suddenly the senses faile the bodie languisheth death readie to burst in sunder the heart strings the conscience heauie with sinne the diuell readie to entertaine thee Who in this plight would not value a minute of repentance to a Monarchy of wealth and yet we banish away daies and moneths and yeeres not regarding the casualtie in the end I vvish therefore that old men as they haue a priuiledge of yeeres so also they had the priuiledge of foresight heerein that as they see their bodies bending towardes the earth so they learne to send their soules towards heauen and if they should not vvish for their dissolution with Paul yet they should wait all the daies of their life for their changing with Iob. Finally all men almost both young and olde rich and poore of all fashions and of all degrees put off this consideraon of death and neuer thinke or prepare to die till they finde and feele they can no longer liue But O let me beseech you all that heere mee this day to exempt your selues from this supine and oxe like securitie You know for certaine you must die you are euerie moment subiect vnto death a thousand thousand chances maie euerie daie bereaue you of your life why then esteeme of euerie present daie as the daie of your death and make such conscience of all your waies words and works as if you were presently to giue an account of your life Qui considerat qualiter erit in morte pauidus prouidus erit in operatione He that thinkes alwaies of dying will bee circumspect in his doing Thinke therefore O thinke and bethinke your selues of this and in the depth of these thoughts prepare your selues for death Set your houses yea set your hearts in order call your soules to account turne your selues as * 2. Kin. 20 Ezechias did to the wall that is from the world to God weepe weepe and bewaile your sinnes past keepe a narrow watch ouer your heart for the time to come * Psa 38. praie with Dauid Lord remember not the sinnes of my youth and with Saint Ambrose Lord forgiue me my faults here where I haue sinned for else where I cannot be relieued except I haue my pardon heere It is in vaine to expect the restfull comfort of forgiuenesse heereafter * 2. cor 6.2 Now is the acceptable time as Saint Paul speaketh now is the daie of saluation This world is for thy repentance the other for thy recompence Hic locus luctae ille coronae hoc cunaeorum tempus est illud coronatorum as Saint Chrysostome speaketh This is the place and time of combating that of crowning this of working that of rewarding this for thy mourning that for thy comforting Now God is helping vnto all men seeke yee therefore the * Isa 55. Lord whiles he is neere and post not off till to morrow for you know not what a daie maie bring forth It is certaine death will come but it commeth for the most part like a theefe stealing and creeping without any warning take heede you bee not taken vnawares You see the stroke thereof is vniuersall for if the reuerence of old age could haue discountenanced it Methushaleth had not died If strength of bodie could haue resisted it Sampson had not died If maiestie could haue terrified it if counsel could haue perswaded it if riches could haue bribed it Nor Solomon nor Achitophel nor Diues had died But Methushaleth is dead and Samson is dead and Salomon and Achitophel and Diues are dead and what is it can free a man from death Nay if youth if beautie if vertue if pietie could worke any relent in death from embracing his cruell hands in mortall bloud see where youth where beautie where vertue where pietie lye enshrined whollie now defaced obscured eclipsed and ouershadowed in death O death how irrelenting is thy heart how bloudy are thy hands how vnpartiall is thy stroake how generall is thy arrest oh that the liuing would consider this And let this suffice to be spoken of the vniuersalitie of deaths stroake Then Sara died And Abraham came to mourne for Sarah and to weepe for her Whether Sara died in absence of Abrahā because Abraham is here said to come to mourn for her as the Iewes affirm she did to this end faine that whē Abraham

againe into the dungeon and there linger for a long time a dying life yet in common esteeme he is rather reckoned among the dead then the liuing and we are wount to say of him sentence is past he is a dead man In the same manner Adam from the verie day and houre he receiued his sentence of mortalitie gnaphar attah vel gnaphar thashubh earth thou art and into the earth thou shalt returne though after this the line of his life were long extended yet the nature of his life was but a death because he was dead in doome for he that makes himselfe lyable vnto punishment is vnder punishment si non re tamen sententia if not in deed yet in doome And in this respect saieth Saint Ambrose Adam from the verie act of his eating the forbidden fruite may be rightly saied to haue died instantlie because he neuer after liued one day houre or moment wherein he was not obnoxius vnto death we commonlie say of them that haue suckt in some strong and violent poyson actum est he is a dead man because though as yet he breath yet stay a little and loe he is stone dead So may we say of Adam and as of Adam so of euerie sonne of Adam who haue all sinned in the sinne of Adam hic mortuus est he is a dead man because though as yet he liue yet hauing dranke his deadlie bane he must surelie die For euer since the sinne of Adam as soone as man beginnes to liue hee begins a perpetuall iourney vnto death And there is none saieth Saint Austen but is neerer death at the yeeres ende then he was at the beginning to morrow then to day to day then yesterday by and by then iust now and now then a litle before each part of time if time haue partes that we passe cuts of so much from our life and the remainder still decreaseth Austen in Psal 127. veniente pueritia saith Saint Austen moritur infantia veniente adolescencia moritur pueritia veniente iuventute moritur adolescentia veniente senectute moritur iuventus veniente morte moritur omnis aetas when childhood commeth on infancie dieth when adolescencie commeth childhood dieth when youth commeth adolescencie dieth when olde age commeth youth dieth when death commeth all and euery age dieth so that looke how many degrees of ages we desire to liue so manie degrees of death we desire to die aske an olde man where is his infancie where is his childehood where is his adoloscencie where is his youth shal he not say true if he answere alas all these are dead and gone what speake I of ages euerie yeere moneth day houre of our life that we haue liued is dead to vs and we are dead with them what therefore else is our whole life but a long death what is euery day therof but as * Lib. 1. Epist 5. Petrarch saieth a degree vnto death what is euerie moment therof but a motion vnto death whence it is that * In registro Gregorie compares the life of man vnto a Saylour in a shippe for as he that sayleth whether he stand or sit or lie or walke is alwayes wafted onwards by the motion of the shippe so it is with vs whether we wake or whether we sleepe whether we walke or whether we talke whether we sit or whether we lie whether we will or whether we nill by times moments we are caried forewardes vnto our ende and as * Lib. 3. Epist 24. Seneca saieth quo tidie morimur we die euery day for euery day we loose part of our life tunc quoque cum crescimus vita decrescit and our life euen then decreaseth when it increaseth Paralel with that of * Cap. 2. lib. Solil Saint Austen vita mea quātò magis crescit tanto magis decrescit quanto magis procedit tanto magis ad mortē accedit my life the more it increaseth the more it decreaseth the more it is lengthened the more it is shortned and the longer I liue the nearer I approach vnto death For all our life indeede is but a liuing death or to make the best of it it is no better then a continuall passage vnto death wherein one can neither stay nor slake his pace but all runne in one and the same manner with one and the same speede for the short liuer runneth his race no faster then hee that liueth long both runne alike both make speede alike the difference is the first hath not so farre to runne as the later It is one thing to runne further another to runne faster he that liues long runneth further but not a moment faster euerie man hasteneth vnto death alike though one haue a lesser way to goe then the other And hence it is that though all men make equall hast yet all haue not the same arriuall vnto death but some in the morning others in the noontide others in the euening of their age yet all in some one houre or other For howsoeuer there may be some difference of tyme yet there is no vncertaintie of the ende but sooner or later it is certaine all shall come to an end Iob. 30.23 I know assuredly saith holy Iob thou wilt bring me vnto death which is the house appointed for all the liuing as a hauen for all shipping It may be when a ship is come to the mouth of the hauen a blast driueth it backe againe but thither it will arriue at the last so must wee all of vs at the gates of death Omnes saith the Poet vna manet mors calcanda semel via laethi Death is the end of al and once the way of death is to bee troad of all For as all starres moue from the East to the West and all the riuers runne into one Sea so all men trauel vnto one home the house of death which therefore the * 1. King 2 Iosh 23.14 Prophet in a prouerbiall manner calleth the way of all the earth And as all trees haue their death either they fall through the tempests of windes or rend in sunder through the violence of thunder or wither away through the length of time Isa 51.6 so all on earth are mortall All flesh saith the Prophet waxeth old as a garment a garment whether it bee worne or whether it lie folded in a chest perisheth at length if it bee not worne it will soone bee motheaten if worne it will soone into ragges And as the leaues on a thicke tree some fal and some grow so is the generation of flesh and bloud one is borne and another dieth which the Heathen Poet well saw Homer though hee himselfe were blind in that verse of his which Pyrrhus Eleensis aboue all other verses so much commended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tale genus est hominum quale est foliorū such is the generation of men as of leafes so one perisheth commeth to his end and another riseth