Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	time_n	18,635	5	3.9362	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15385	A paire of sermons successiuely preacht to a paire of peereles and succeeding princes The former as an ante-funerall to the late Prince Henry, anno Dom. 1612. October 25. The first day of his last and fatall sicknesse. The latter preacht this present yeere 1614. Ianuar. 16. to the now liuing Prince Charles, as a preseruer of his life, and life to his soule.	Wilkinson, Robert, Dr. in Divinity.	1614 (1614)	STC 25661; ESTC S120035	36,572	96

no art or labour euen Paul himselfe who so many yeeres had laboured himselfe to God yet complaines and cries out as if hee had done nothing VVretched man that I am who shall deliuer mee from this body of death Rom. 7. and yet we who haue done nothing make our selues secure against sinne and Satan as if one houre were enough to conquer all vnto this had the righteous respect when they complained of the shortnesse of their liues and prayed to haue their daies prolonged not for that they feared to die or loued this fraile life for it selfe wherin they saw nothing but misery and vanity but because they feared lest death should preuent them before they were prepared as thinking all their daies too few to learne repentance in perfection Vnto this had S. Paul respect when he exhorted the Corinthians not to drowne themselues too deepe in the affaires of this life this I say because the time is short 1. Cor. 7. that they which haue wiues be as if they had none and they which buy as if they possessed not and they which vse the world as if they vsed it not and all this he exhorted because the time is short It is a wonder to see how men plant and build and buy and sell as if there were no other life but heere It is fearfull to consider how prodigall men are of the time and lose these golden daies which they ought to redeeme while in the meane time heauen flies away and hell hastens on them Sed sicut capillus de capite sic nec momentum peribit de tempore saith Bernard God is so mercifull to vs as to keep vs to a haire of our heads hee shall also bee so iust with vs as to presse our account to a moment of time misimployed by vs. The last point generall of the text is our miserable pilgrimage and endurance in the world we come in poorely we goe out quickly and while we continue wee continue carefully it is not short and sweet neither only short and swift but it is short and sharpe Full of trouble Some translate and carie it thus Satur ira Man short in daies full of wrath or anger which may be ment either passiuely by reason of the wrath of God vpon vs for our sinnes for as it is Psal 90. VVee are consumed by thine anger and by thy wrath we are troubled and what are all the plagues of this life but the execution of Gods wrath vpon vs for our sinnes or or else it may bee vnderstood more actiuely by reason of the troubles which man himselfe being a turbulent creature moueth in the world for wee rage at God himselfe when he doth but a little punish vs wee are still at warres and at law one with another and as Balaams Asse could tell the verie beasts are not free from our madnesse and crueltie and therefore Tremellius translateth it Satur commotione Man borne of a woman short in daies and full of commotion as if all mankind were in a tumult and vp in armes and so wee are indeed at warres with God Esa 9. and at warres with one another Ephraim against Manasses and Manasses against Ephraim and both against Judah Wee are not quiet in the wombe but as Jacob and Esau wee spurne and kicke at one another we are not borne into the world but with a cry and exclamation and when wee come into it we stamp and stare like Furies on the stage and with the King of Babylon wee make the earth to tremble Esa 14.16 and if there were no outward thing to trouble vs yet we haue a pitcht field in our selues still vexed and pained with our owne vnruly passions Looke into the seuerall sexes of men and women and see if either of them bee free from trouble Jn sorrow shalt thou bring firth in subiection shalt thou liue and thy husband shall rude oner thee saith God to the woman and then he turneth to the man Because thou hast eaten where J forbad thee Jn sorrow shalt thoa eate thy bread the earth is accursed thornes and thistles are multiplied c. He must labour in wearinesse both hee and shee must die at last and haue their fill of sorrowes in the meane time she to sorrow at home and in the house hee to sorrow abroad and in the furrowes of the field she to sorrow in bringing forth of children he to sorrow in bringing vp of children shee to sorrow in her subiection to him and hee to sorrow yea a great deale of sorrow in passing his time with her that lest they should lacke trouble they should bee a cause of mutual trouble to themselues and sorrow in their very comforts as Lot was plagued in Sodome which hee chose out for his pleasure Againe is there any time or age free from trouble surely none for in sorrow shalt thou eate thy bread saith God All the dates of thy life Gen. 3.17 Begin with childhood and can any misery or trouble bee there yes sure the things which are most necessary are miserable to a child the mastering and breaking of his will seemes oppression to him but the shaking of the rod is flat persecution light sorrowes you wil say in respect of the greater troubles which ensue It is true they are so yet a little trouble is great where there is neither reason to conceiue the necessity nor patience at all to beare it But then comes on youth headdy aduenturous voluptuous passionate and prodigall youth wherein al our actions and courses whether good or euill yet minister matter of vexation to vs For labour wee indeed our youth is the time of our labour yet our very labours spend vp our strength that had wee not a seuenth day to rest from the sorrowes of the sixt wee should faint and die Againe studie wee an easie trade an idle kind of life The world saith to vs Exod. 5. as Pharaoh to the Jsraelites Ye are too much idle yet Salomon said that Much reading was a wearinesse to the flesh Eccles 12. Againe resist we as young men ought to doe our euill lusts and desires 1. Ioh. 2.14 Oh how sweet are the lusts of youth how strong are the temptations and what a paine it is to resist the things which are pleasing to vs But play wee or follow wee our pleasures indeed that is the naturall trade of youth as Eccles 11.9 Reioyce O young man in thy youth c. yet are wee no way more vexed and plagued then by our pleasures for as a theefe robbes in feare and an adulterer though the dores bee fast lockt yet is afraid still so is there a checke of conscience which bites the most riotous in the midst of their riot Againe if our pleasure bee in prodigality our end must be beggery that sin being peculiarely a scourge to it selfe and many times before the Prodigall can spend vp all the prison the presse or the halter do spend vp him miserable is the

for as it is true that Kings are Gods so is it as true that God is a King The Lord raigneth Psalm 97. and Omne sub regno grauiore regnum est All kingdomes are but prouinces and Kings but deputies to doe iustice for God and without iustice Quid sunt regna nisi magna latrocinia saith Austin when Kings shall doe what they list and shake of their subiection to God what are Kings but great theeues as great theeues in their kind are said to be little kings yea and this is sure that the errours and irregularities of great men are extended and grow great by their greatnesse for it is an abomination to Kings to commit wickednesse Prou. 16. That which is but sinne in another man is abomination in a King and why so first because Kings in sinning abuse the sword of God which was put into their hands to cut downe sinne secondly because they defile the very place the seate of God which is maintained by iustice and ouerthrowne by sin and thirdly because their actions being for the most part exemplare they seduce the people of God and doe more hurt by their ill example then by their owne sin And be it true that Kings heere may sinne without impunity as being subiect to no correction of man but onely to the hand of God yet they are subiect to God and must account to him for the keeping of his Commandments and must fall into his hands at last where to fall as the Apostle saith it is a fearefull thing Hebr. 10.31 And in the meane time they shall be sure of this that though they scape open outcry yet here shall resound from euery hill and euery wall a murmure of ill fame which shal answere instantly as Ecchoes to their euill yet they know not whence For though no man dare say To a King thou art wicked or to Princes ye are vngodly Iob 34. yet reeds will whisper and owles will crie in the night and the sonnes of darkenesse will raile and write in corners then what they thinke they haue done in secret as Dauid is adulterie it shall bee painted like Belshazzars destiny vpon the walles And which is yet a more singular punishment vpon the faults of Kings and Princes that whereas while they liue they finde flatterers which sooth them in their sinne and tell them they doe well when they doe exceeding ill yet when they are once dead and gone then euery Chronicler which passeth ouer the faults of meaner men yet when hee comes to write of Kings he reporteth freely how one was prodigall another was couetous one was an adulterer another a coward and basely timorous and writes it vp as boldly as euery yeere Prognosticators write the ecclipses of the Sunne and the Moone so as where meaner men do oft amisse and carrie it away in silence with them yet their offences shall stand vpon record that if a man would not forbeare to breake the Commandements of a conscience to God yet feare of perpetuall infamie should bee a bridle to him But what is the conclusion of all Dauid concludeth with reward Keepe my Commandements and thou shalt liue The greatest blessing which the father can giue the greatest reward which the sonne can receiue And indeed to what doe parents beget their children but to liue to liue by vnion of soule and body which is by naturall generation but chiefly to liue by vnion of the soule with God which is by spirituall regeneration in which sense S. Paul said to the Corinthians J haue begotten you in Christ 1. Cor. 4. and what doe parents for their children if they doe not this The life which is by nature it is conceiued in sinne borne in sinne and proceedes in sinne and the reward of sinne is death so nature promiseth life to her children and performeth death Is not this a mockery to mankinde and are not naturall fathers meere mockers to their children if they bee no more then meerely naturall But keepe my Commandements and thou shalt liue saith the law And this is life eternall that they know thee and him whom thou hast sent Jesus Christ Ioh. 17.3 the life of the Gospell and thus is life proposed to all But to Dauid and to Salomon that is to the King and to the Kings sonne it was a popular and peculiar acclamation as they passed by the streets Viuat Rex God saue the King or life bee to the King Now vnder life which is the ground of all our good the Iewes doe commonly wish and pray for all other happinesse health and prosperity And wee may heere first vnderstand the life that is by nature Keepe my Commandements and liue that is liue heere for though the naturall life bee not the height of our hope yet the honour of a King dependeth much vpon the present life for while hee liues sinne is punisht religion is promoted Gods Church is built and God himselfe is glorified by him but when hee hath serued his time these seruices also are ended with him Againe while hee liues euery man praises him and admires and adores him and hee is the light of Israel and my Lord the King is as an Angell of God but when he is once dead his honour oft dies with him and his light put out in darkenes so Kings are Kings but for terme of life that as this Salomon said Jt is better to bee a liue dog then a dead Lion Eccles 9.4 Or it may be that life is promised heere respectiuely against hazard of death not that Salomon should not die but that hee should not die a violent death Amongst the Kings of Israel and ludah how many perisht some by conspiracie at home and some by the sword of the enemie And S. Austin obserueth that of all the Romane Kings two onely that is Numa Pompilius and Ancus Martius came to their graues in peace yea Kings are maliced whether they doe well or doe ill if not for their vices yet for their places for enuie shoots alwaies at the fairest marke especially where a quarrell growes for right of a kingdome who knoweth not that such trials are made with hazard of life But Thou thou shalt liue saith Dauid to Salomon and Salomon found it true for when Adonijah his elder brother rose vp to vsurpe the kingdome the vsurper soone miscaried but Salomon escaped and raigned and liued and so shall it bee with all them which extend their authority to maintaine the honour of God They shall flourish but their enemies shall perish Moses shall march through the sea as on the land when Pharaoh and his host shal sinke to the bottome as a stone and as our eyes haue seene the great Armadoes and inuincible fleets part flying home with shame and part or them drowned in the depth of the sea so let your heart hold fast the words c. and your Highnesse shall liue and feele the power of God in your preseruation when all Machiuellian Italian