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	word_n	8,188	5	4.1373	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16521	A sermon preached at Mapple-Durham in Oxfordshire, and published at the request of Sir Richard Blount by J.B. ...	Bowle, John, d. 1637.	1616 (1616)	STC 3435.5; ESTC S2530	11,624	32

with his droues of Harlots could not any way be satisfied amongest the heards of Hoggs In the 5. of Iohn verse 3. There lay a multitude of impotent folk at the poole of Bethesda Some blinde some halt some withered So many sicke so many sinners It is plaine by Christs words Sinne no more least a worse thing come vnto thee Sinne no more Therefore hee sinned before therefore he sickned therefore Iezabell died therefore all the world shall be dissolued It is the wicked mans curse that Hee shall not liue out halfe his dayes VVhy doth God alter his decrees Surely no But man hauing a generall period of Life by naturall constitution that if sicknesse within and casualties without doe not take away life hee may attaine to the yeares of his Fathers But wicked men pull vpon themselues ordinary rottennesse and extraordinary iudgements They liue not out halfe their dayes To conclude Why will you die O you house of Israell No man is so fearefull at his Death as the Carnall man that is Prodigall of his life But if this were all the Epicure would doe well enough Hee would say of his Death Quando mors est nos non sumus quando nos sumus mors non est VVhen Death is wee are not VVhen wee are Death is not There is therefore another Death which imprisons a damned soule in a tormented body VVhere Death is and Man is Vbi anima est non viuendi causa sed dolendi VVhere saith S. Austen the soule is not to giue comfort of life but to giue the sence of eternall Death The apprehension of which Death hath drawne water out of rocks and clouen iron hearts in sunder It is the excellent speech of Luther Qui nouit quid sit certare cum formidine aeternae mortis in sanctorum fletibus nullos excessus reperiet Hee that knoweth what it is to striue with the feare of eternall Death shall finde no strangenes in the affected passions of the Saints of God You read of Peter that he wept bitterly Of Ieremy that he was drunke with wormewood Of Mary that washed Christs feete with teares Of Dauid that he caused his bed to swim Of Ionas that hee cried out of the belly of hell Their hearts whilest they sinned were like frozen snowballs when they melted with apprehension of eternall fire they thawed out at their eies and caused a flood of teares It is obseruable in Christs prayer Luk. 13. 34. Father forgiue them they know not what they do In the Conuerts prayer Act. 2. Men and brethren Quid faciemus what shall we do VVhen they crucifie they know not what they doe when they heare they haue crucified they know not what to doe I will conclude this point with another passionate meditation That a sorrowfull soule apprehending the wrath of God and the infinit punishment due to sin Such a sinner goeth to heauen by the very gates of hell his sighes as pillars of smoake perfumed with myrhhe ascend vp into the presence of God to implore mercy being fully assured in the middest of all his feares that howsoeuer Eternall Death is the wages of sinne yet that the Gift of God is eternall life through Iesus Christ our Lord. This is the Tree of life the Roote whereof is the Grace and gift of God by Iesus Christ The Fruit eternall Life and happinesse Of these the time will not permit to speake largely and yet no Tongue can speake sufficiently In the Roote we may first obserue that it is a Gift Death is wages no Gift Life is a Gift and no Wages Wages supposeth Demerrit Gift supposeth no Merit If it bee a Gift then is it not deserued If it bee Deserued then is it no Gift In one word S. Bernard hath concluded it Sufficit ad meritum scire quod non sufficiant merita It is sufficient to know of Merits that there is no sufficiency of our Merits A Gift then it is but not euery Gift A gift it is but not euery way a Gift For first It is Donum Dei the Gift of God to make a distinction from mens Gifts And next it is per Iesum Christum by Iesus Christ to distinguish it from the common Gifts of God First It is the Gift of God not the Pharises Gift Math. 28. They gaue large gifts to the Souldiers to equiuocate lie artificially Say that whilst wee slept his Disciples stole him away But the Gifts of God are not giuen to corrupt vs but to amend vs. It is no Pharises Gift Neyther is it Dionysius Gift to rob the temple that they may build an Hospitall The price of Christ was such a Gift to buy the Potters field to burie strangers but it is the Field of Blood vntill this day God takes not life from one that hee may giue it to another Our Saluation is not builded vpon the Angels Damnation But in the due order of causes hee would haue all to be saued It is not Iacobs Gift for feare of Esau to pacifie Esaus wrath For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether wee liue therefore or dye wee are the Lords Romanes 14. 8. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Orator speaks the Huksters Gift who looke for more for the reward of their gift then the price of the gift For our liuing for euer addes nothing to Gods blessednesse but to our happinesse It is not any mans gift which is subiect to repenting for the vnthankefulnesse of the receiuer For the gift of life in the Saints of God hath this power that as it giueth Happinesse so it worketh thankfulnes He that is not thankfull to God hath not yet receiued the first fruits of Grace All these wayes is it distinguished from the gifts of Men But aboue all these it is per Iesum Christum by Iesus Christ and so it is aboue all the gifts of God For without Christ the Sunne riseth vpon the iust and vniust Without Christ Esau hath the fat of the earth Naball his Flockes of sheepe Nimrod his Heards of beasts Nabuchadnezzar his pile of wonderment Herod his robe of starres But Eternall life as it is Gods gift so it is Christs purchase not of gold but of Bloud not of the bloud of Goates but of the pretious bloud of Iesus Christ. Looke in euery linck of the chaine of Heauen How are we predestinated to the Adoption of Children By Iesus Christ Ephe. 1. 5. How are we called to Glory By Iesus Christ 1 Pet. 5. 10. How are we iustified In Iesus Christ Rom. 4. 26. How are wee sanctified In Iesus Christ Ephes. 2. 10. In what is our Hope In the resurrection of Iesus Christ 1 Peter 1. 13. In whom is our Peace In Iesus Christ Rom. 5. 1. VVho is the Mediator of Redemption Iesus Christ 1 Timothy 2. 5. VVho is the Mediator of Intercession Our Prayers are offered vpon a goulden Censure by the Angell of

is but short and momentary If any man shall thinke that there is no proportion betwixt a finite time of sinning and an infinite time of punishing Let that man giue a reason of the iustice of man and compare it with the iustice of God VVhy is Theft by the Lawes of Man punished with Death The time of stealing is but short but the punishment is for euer Tollitur de numero viuentium A theefe saith S. Austen is taken from the liuing and shall neuer againe returne to life Therefore though the act be temporall the punishment is eternall Againe by the iustice of Man euery delinquent is pr●portionably punished according to the quality of the party offended By the Lawes of the Romanes a simple Murderer was crucified but a Parricide was sewed in a sacke with an Ape a Cocke and a Serpent and flung into the Sea that hee might neyther haue the light of the Sun nor a breath of aire nor any to pitty him whilst he was aliue nor a Clod of earth nor a leafe of grasse to couer him nor any other creature to bury him when he was dead By the Law of Iulia an Adulterer was beheaded But by the Law of the twelue Tables an incestuous vestall virgin was buried aliue If then the quality of the person against whom wee sinne doth proportionably increase the quantity of the punishment Man sinning against the infinite maiesty of God deserueth by proportion an infinite torment Goe a little farther Enquire at the barre of Heauen why sinfull soules are harried to eternall sorrowes VVhat did God giue Did he not create man in perfection Did he not giue a power to liue for euer Therefore saith Anselmus Factus est malo dignus aeterno qui inse peremit bonum quo potuit esse aeternus VVas not he worthy by proportion of eternall death who lost in himselfe and by himselfe the power of eternall life Let no bastard-brood of Origen deceiue you with pretence that the immortall worme shall dye that the euerlasting fire shal be quenched You read in the 25. of Matth. 46. The wicked shall goe into euerlasting punishment The righteous into euerlasting life From hence S. Augustine hath most grauely obserued Heere is Death euerlasting Life euerlasting both equall Therefore Aut vtrumque cum fine diuturnum Aut vtrumque sine fine perpetuum You must make either both to haue an End and then no Eternity of Heauen Or both to haue no End and then there is an Eternity of Hell I doubt not therefore but that it is sufficiently cleered by way of explication that the death of the soule of the body of soule and body are the wages of sinne by an act of order of iustice of proportion But as these things are sufficiently cleered so I beseech you suffer them to be effectually enforced For first If the Death of the soule be fearefull and therefore more fearefull because lesse sensible as Physitians speak of Hectique feauers which are neuer discerned perfectly till they kill mortally VVe can behold a Lazar at Diues gate be sensible of his sores VVe can see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouing rubbish of men as Nazian stiles them and be sensible of their sorrowes But could we behold a Lazarus and Leprous soule whom the dogs of hell will not licke could our eye-balls fasten vpon so loathed an obiect we would exclaime with S. Bernard Si meipsum non inspicio meipsum nescio Si inspicio meipsum ferre non queo If I looke not into my selfe I am like vnto a franticke man that know not my owne madnesse If I looke into my selfe I am like a desperate man that cannot endure 〈◊〉 owne vildnesse VVee may learne from euery Coarse ●hat is buried what the daughters of Israell ●ere to learne from CHRIST crucified Weepe not for mee but weepe for your selues Plangis corpus quod deserit anima Non plangis animam quam deserit Deus Thou dost bewaile a body forsaken of the soule and dost not bewaile the soule forsaken of God S. Austen confesseth that in his youth as many wantons doe hee read the Loue History of Aeneas and Dido with great affection And when he came to the death of Dido hee wept for pure compassion But O me miserum saith the Father I bewailed miserable man that I was the fabulous death of Dido forsaken of Aeneas and did not bewaile the true death of my soule forsaken of her Iesus How many vnhallowed teares are sacrificed to the idolls of our eyes which yet are as dry as Pumises in regard of our soules I will conclude this meditation with S. Austens deuotion Nihil est miserius misero non miserante seipsum Nothing is more miserable then a miserable soule that doth not comprehend her owne misery Againe is the Death of the Body the Wages of sinne This also is a fearefull thing Fearefull in the preparation Fearefull in the separation In the preparation For all our Life is but a consumption vnto Death sorrowes of mind and sicknesses of the body are but the harbengers of the graue Search the Gospell you shall find one blind another deafe another lame One Lazar lying at Diues gate another at the poole of Bethesda a third at the beautifull gate of the Temple You shall find heare a Leaper crying there a woman with an issue of bloud adoring Here the house vntiled by the sicke of the Palsey there the graues haunted by men possessed of Diuells Nescias vtrum apelles vitam mortalem an mortem vitalem VVee cannot saith S. Austen tell what to call our Life whether a Dying Life or a Liuing Death when euery day our houses of clay doe crumble to corruption Bodily Death is Fearefull in the Separation For it is not a Law written in letters of incke but of blood bred in the marrow of our bones and centred in our bowels That skinne for skin and all that man hath for the safegard of his Life Neuer was there a great cry in Aegypt till there was a great slaughter in Aegypt And then Magnus clamor a great cry and Lamentation Neuer was Bethlem in woe vntill Herods sword was bathed in the bloud of infants And then vox audita A voyce was heard in Rama Rachel would not be comforted There was nothing but carousing to the gods of gold siluer in the feasts of Baltazar till the hand-writing appeared vpon the wall but then Mutatus est vultus the Kings countenance was changed his ioynts were dissolued his knees failed his heart fainted The Soule and the Body are olde friends so enchased one into another that they cannot part without sighing Bos bouem requirit saith Hierome If an Oxe doe bellow at the losse of his yoke-fellow questionlesse then there is a naturall and fearefull Horror when the soule is rent from the bodie And yet behold wee are prodigall of our liues to spend them vpon Harlots as the young-man in the Gospell who after his surfetting