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	live_v	year_n	8,514	5	5.2901	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07778	Three meditations vpon these three places of scripture, 1 Cor. 2.2 ..., Psal. 6.1 ..., Prov. 3.11,12 ... by Iohn Bulteel.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Bulteel, John, fl. 1683.	1627 (1627)	STC 18156A; ESTC S916	33,704	172

in this life And so to weane our children to set them forwards to vse them to a better food we vse to 〈◊〉 Orpin on the nurses brest A while after thy wife melted with griefe wearied and tired with anguish cloyed with daies desirous of a better life God tooke her away from thee and that before thine eyes thy selfe thy soule thou wilt say and thine owne entrailes But wouldest thou not haue made conscience for thy contentment rather than for hers to see her endure not able to dure vnder such a torture But seeing we must all part from hence louing her so tenderly wouldst thou haue preceded her decease And knowest thou what yeeres remaine thee after her and with what loue then wouldest thou haue surcharged her ouerwhelmed her with such griefe to see thee die before her yea if thou wouldest but consisider thine interest what greater good yea almost what other good ioyned with hers couldst thou draw than from the death of thy wife who after hauing beene giuen thee thirtie yeeres and more for an helpe to liue well thou hast had her as an example to die well dying vertuously Christianly for others to take example by to learne of her and in her a liuely lesson at the very stroke of death to crowne to conclude thy life But in stead of replying thou redoublest thy complaint why could not God take mee some other way and whether it hath beene to chastize mee or to proue mee had hee no other meanes but hee must needs come to extremities But whether it be to make thee feele his rod or to put thy faith in euidence what could he doe more His goods giuen thee by his mercie and worldly honours how often hadst thou spurned at them trod them vnder foot made vile account of them what had it been then else than to haue strucke thee vpon thy cloaths to try the valour of a Souldier in a pettie game the constancie of a Senatour in a pupper In that one therefore which remained to thee whereof thou wert sensible hee hath strucken thee who knoweth thee better than thy selfe doth elsewhere it had beene vnprofitable yea ridiculous He hath strucke thee but in his mercie to thy saluation Iob 5.17 18. for happie is the man whom God correcteth for hee maketh sore and bindeth vp hee woundeth and his hands make whole And therefore learne to say more and more to God with Iob neither be weary therof Iob 13.15 though he slay me yet will I trust in him And notwithstanding protest holily with him euen vpon that point but I will maintaine mine owne wates before him all these temptations shall not slacken my course but rather shall settle mee in his seruice frame me and resolue me thereto And then doe not doubt Iob 42.12 but that God will blesse thy latter end more than thy beginning That hee will restore vnto thee not the double as to Iob but an hundred fold when hee shall restore vnto thee those whom thou bemoanest and thee to them but glorious but in his glorie 1 Cor. 15. when these sensuall bodies sowen in corruption in dishonour in weaknesse shall rise spirituall bodies in incorruption in glorie in power when all together at the voice of the Arch-Angell 1 The. 4.16 at the trump of God wee shall rise out of the dust wee shall meet the Lord in the aire to dwell liue reigne and triumph with him for euer Amen These wholesome simples O Lord doe I gather in thy Garden in thy holy Word and doe compound them and dispose of them but vnprofitably this flesh doth so much repugne if thy Spirit doth not apply them vnto me Therfore O Father God of patience and comfort effect in mee this thy worke behold my wounds powre therein the sweet balme of thy Word giue it vertue and efficacie let this paine turne into conuersion these medicines into comfort vnto my soule That I may haue matter to cry out with the Prophet O Lord Isai 12.1 2. I will praise thee though thou wast angry with me for I acknowledge it I had need thereof I adore thy mercie in the scalding water of thine anger but I adde also with one tenour in full confidence Thine anger is turned away and thou comfortedst me behold the Lord Iehouah is my strength and my song he also is become my saluation for his holy name sake in his Sonne Iesus Christ our Lord Amen FINIS

whom he loued and Moses the beloued of God and man And Dauid a man according to GODS heart So Solomon called Iedidia i. the beloued of God yet if hee sinne God will chastise him as a Father his Son for God chastiseth vs to humble vs to make vs haue zeale and repentance to try our faith obedience patience hope as Iob Though thou kill me yet will I hope in thee and these afflictions yea armies of crosses God sendeth against his children to chastise them not to hurt them as Dauid sent his armie against Absolon Deale gently for my sake with the young man euen with Absolon He reproueth vs not in his fury but in his mercy according to our desire and sendeth vs these vipers of afflictions that we may shake them off as Paul did and make an antidote treackle against sinne and death for they are not vnto death as Christ said of Lazarus at least not vnto eternall death but Chariots to carry vs vp to Heauen for by afflictions wee must enter into the kingdome of heauen Neither is this all for wee must goe forth vnto Christ out of the camp to beare reproaches crosses for Christ for Augustine saith if we remember the passion of Christ there is nothing so difficult but wee will patiently endure bearing according to his commandement his crosse after him And Simon Cyrenaeus exāple to carry Christs crosse for him first because he did beare the crosse and reproach yea died now if the head then much more the members if that was done to the green wood then much more to the dry wood the seruants condition ought not to be better thā the masters secondly because Christ did beare our reproach died for vs and therefore with Thomas let vs goe and die with him and for him thirdly because the reproches which we endure for Christ are not tearmed ours but his so Christ saith to Iames and Iohn Yee shall drinke of my cup. And Simon Cyrenaeus could not say I beare mine owne crosse but Christs crosse because he bare Christs crosse and for Christ And therefore S. Paul saith I beare in my body the markes of the Lord Iesus and that in three respects First As a member of Christ for as the marke on the hand or forehead redounds not to that member but to all the members to the head yea to the whole person and that hand should not be branded but that it is the hand of such a person so the Christians branded and marked because the members of Christ Christ is branded marked whipped in their person Paul and Silas are they whipt in prison Christ is whipped in their person Christ though in heauen yet he said Saul Saul why persecutest thou me Secondly As an Ambassadour for if the iniury offered to an Ambassadour redounds to the King who sends him so the dishonour offered by Hanun King of the Ammonites vnto the Ambassadours of King Dauid redounded vnto King Dauid and he reuenged himselfe on the Ammonites then the dishonour offered to Christs Ambassadours and Ministers redounds to Christ himselfe for who receiueth you receiueth mee who reiecteth you reiecteth mee who dishonoureth you dishonoureth me Thirdly As a Souldier for as a souldier who receiueth wounds and skarres in his Princes quarels or for his Countries sake dares say hee beares his Princes wounds the skarres of his Country so Paul beares the skarres and markes of Christ Iesus hee beares on him as Chrysostome saith the ensignes of honour hee is not ashamed of them but he shews them open to the whole world as Emperours that carrie openly their Coronets Diadems and precious ornaments and as souldiers chosen out of companies to vndertake some enter prize thinke themselues honoured though they vndergoe those dangers with the danger of their liues because they are preferred before the rest though there be no merit so the Apostles reioyced in that they were thought worthy to be whipped for Christ his sake and as a souldier is not ashamed to shew his wounds to the world So Sertorius hauing an eye lost in warre was not ashamed thereof but glorying in it said that others keepe in their houses their ensignes and other marks of victory but he carried thē in his body Yea as men yea noblemen thinke themselues honoured with the order of a King as for example the order of the Garter though in it selfe it is a matter of nought it is but a Garter yet because it is of a royall institution and a King hath made this order and held those Knights of that order to be his brethren and companions so though ignominies reproaches imprisonment chaines are vile and naught in its selfe and ignominious to the world yet are they honourable to the Saints Angels God because they are the order of Christ the crosse is his order the chaines are the order of Christs gates and therefore Moses himselfe did esteeme more of this order of the reproach of Christ than of all the riches of Aegypt And Tertullian said There is no nobler order of Chiualry nor no better and fairer colours than the chaines wherewith the Martyrs of Christ are chained and manacled with and there are not more precious bracelets than the manacles wherwith the hands are chained And it is said in the Ecclesiasticall History of an ancient Father Babylas the holy Bishop of Antioch who being detained in a filthy and villanous prison for the name of Christ wherein he died did request his friends that came to visite him that after his death they should bury with him his ornaments marks of his valour vnderstanding by thē the chaines wherwith his hands and feet were chained So our holy Martyrs in the time of Queene Marie did kisse the chaines and stakes wherewith they were cōsumed to ashes nay euen Kings haue much esteemed those skarres and those persons that haue suffered for the name of Christ as the Emperour Constantine who did kisse the holes of the eies and the skarres of those Bishops who had receiued those markes of the Arians for the maintenance of Christs deity And Chrysostome desired to see the dust of that body namely of the Apostle Paul that had borne the markes of the Lord Iesus By these markes and skarres are the faithfull Christian Martyrs knowne for these skarres as a consequent shall they triumph For as Arthur the Kings body being takē vp somewhat more than 600 yeeres after his death was knowne to be his by nothing so much as by the print of ten seuerall wounds which appeared in his skull and as Christ after his resurrection had his skarres and wounds whereby he was known so shall the faithfull bee knowne not hauing wounds or skarres for their body shall be glorious but notwithstanding knowne of God of Angels of Saints yea of their persecutors for they shall see them whō they haue pierced yea those persecutors that haue borne the marke of the Beast of Antichrist against Christ against his Gospell and others that

saith he shall giue to drinke vnto one of these little ones a cup of cold water onely in the name of a Disciple verily I say vnto you he shall in no wise lose his reward Wilt thou now therfore see if in good earnest thou hast learned Christ crucified repeat thy lesson examine thy selfe what wouldst thou iudge of a neighbour who being nothing beholding to thee should take thee out of prison preserue thee frō danger of death and that by the death of his onely Sonne how wouldest thou thinke thy selfe beholding to him or what wouldest thou not doe for him wouldest thou spare thy selfe God therefore to whom already thou owest what thou art by creation infinitely offended with thy rebellions since thou wert to redeeme thee from hell from eternall death giues his eternall Sonne to the ignominie of the Crosse for thee And behold how this comparison is without comparison betweene God and man the Creatour and the creature betweene him that is offended and him to whom nothing is owing between hell and prison eternall death and temporall the eternall Sonne of God and the sonne of an ordinary man what proportion betweene good and euill the infinite and the finite the eternall and the feeble all and nothing Notwithstanding art thou called to suffer for the Name of God for Christs quarrell thou refusest him the life which thou holdest of him which thou retainest by none but by him this life miserable man that thou art in exchange whereof he imparts vnto thee life euerlasting Naythou repinest to hazaro I know not what goods to lose the least of thy plesures cōmoduies which shouldst and euery day thou dost it for a friend seeke all occasions by them if thou couldst to testifie thy gratitude with the price of thy bloud redeemed with his bloud And dost thou know then that Christ hath been crucified for thee this knowledge hath it made no impression in thy soule no not in thy skinne that thou darest not auow it whereof thou hast either feare or shame And if thou knowest it art thou not the worse for it or to interpret it more mildly is it not true thou dost not know it that it is but a heare-say to thee But it may be this lesson is too high for thee Some man therefore hath redeemed thee from prison by his Sonne hath saued thee both frō the guilt and punishment If thou hast not the heart and courage to die for him at least surely thou shouldst haue the hart and desire to liue to doe him good Yea what is there that thou wouldest not doe euen for those that belong to him for the least of them if thou didst meet them And thou seest the brethren of Christ his owne members freeze with cold faint with hunger at thy doore And dost thou withdraw thy selfe from thy flesh and from his wilt not know them Art thou thy selfe then a member of Christ insensible of his paines and dost thou know Iesus crucified his loue towards thee that hast none towards his owne and canst thou number thy selfe amongst those of whom the Apostle speaketh ſ 2 Cor. 8.9 Yee know the grace of our Lord Iesus Christ that though hee was rich yet for your sakes he became poore that ye through his pouerty might be rich who in thy riches sufferest his poore members to die therefore remember that which Saint Iohn saith t 1 Ioh. 3.14 He that loueth not his brother abideth in death And beleeue that thou dost not yet beleeue aright for how canst thou be passed from death to life or how canst thou say that u 1 Ioh. 4.20 thou louest God whō thou hast not seene that louest not thy brother whom thou hast seene And how canst thou know or rather haue studied Christ crucified without knowing there his infinite charitie towards thee without being inflamed towards him to be so towards him and yet cold towards his brethren It may be thou hast better practised this knowledge in thy selfe hast in Christ crucified considered the horrour of thy sinne hereafter to walke not after the flesh but after the spirit to put on daily the new man and to put off the old man to conclude to liue to Christ who is dead for thee no more to the world no more to thy selfe Yea but whilst thou disputest and talkest Christ crucified thou dost abandon prostitute thy selfe more and more to thy vnsatiable lusts thou dost pollute this thy holy confessiō w th disordered profused words coūtenance and actions yesterday in sin to day in scandal to day out of the termes of modesty and to morrow into those of impudencie So that the night that should adde knowledge vnto the night addes blasphemie and insolencie Know thou that thou art farre from knowing Christ crucified though thou beest learned And if thou hast knowne him thou hast forgot him looke to it lest he forget thee for the master of this knowledge saith Yee are x Rom. 7.4 become dead my brethren to the Law by the body of Christ that yee should bee married to another euen to him that is raised from the dead And wherefore that we should bring forth fruit vnto God that heretofore did bring forth fruit vnto death Neither is it enough to know y 1 Tim. 3.9 the mystery of faith wee must hold it in a pure conscience For z Luk. 11.28 blessed are they that heare the word of God and keepe it And therefore let vs boast neuer so much of this knowledge a Rom. 8.11 If the spirit of him that raised Iesus from the dead saith the Apostle dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you He will be but a bad earnest though he dwell there though hee haue chose his mansion if we take pleasure to grieue him by our disorders And againe b Rom. 8.13 If you liue after the flesh yee shall die but if ye through the spirit doe mortifie the deeds of the body yee shall liue If on the other side we quench the spirit or drowne it in our pollutions the Apostle tels vs as he did the Ephesians c Ephes 4.20 21 22. Yee haue not so learned Christ if so be that yee haue heard him and haue beene taught by him as the truth is in Iesus that ye put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts But you are of the number of those d Ibi. v. 19. who being past feeling of paine of sinne giue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse To know therefore Christ in this manner yea crucified will it not turne to our condemnation who take pleasure to crucifie him Therefore let vs not think that the Apostle said little when hee determined not to know any thing among the faithfull saue Iesus Christ and him crucified To know