Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	henry_n	king_n	prince_n	7,937	5	6.0693	4	false

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

people lie vpon the King Rex non modò peccat sed peccare facit a King doth not onely sinne himselfe but also makes the people to sin either by sufferance as Aaron did or by example as Salomon did or by tyrannous compulsion as Jeroboam did of whom it is said seuenteene times in the bookes of the Kings that he sinned and made Jsrael to sin how then why then as when the people first began the making of the golden Calfe yet Aaron was first called in question about it Exod. 32.21 VVhy hast thou brought so great a sinne vpon the people so Kings Princes must account to God not onely for their owne sinnes but also for the sins of the people and were there no other trouble then this yet this very point of accounting to God is a troublesome and fearefull thing to thinke of Besides what art and great labour haue Kings in the very act of gouernment It is an art of all arts saith Gregory Nazianzen to gouerne man who is so wild a beast and vntamed of himselfe Exod. 18. Moses sat from morning to euening to heare and determine causes that Jethro pitied much to see him so wearie and so tired and it was truly said of Maximinus one of the Romane Emperours Quo maior fuero eo magis laborabo The greater I am the greater labours I see will stil befall and lie vpon me and the Lion which is king of the beasts is said to sleepe with his eyes open to shew that it is no sleepie life to be a king Besides what perturbations of feare are in the mindes of Kings more then of other men who may feare euery cup and euery bit and euery gift who feare their enemies and feare their friends because they know not their enemies from their friends for neither the habit be it neuer so religious nor behauiour of men be it neuer so humble can promise security to Princes witnesse the last but one of France Henry 3. slaine by a Frier Iacobine euen crouching and kneeling on his knee yea are not Kings more subiect to violent death then the common sort of men Of the Kings of Judah from Rehoboam down to Zedekiah there were in number twentie and six of them that is almost a third part slaine Againe of the Kings of Israel from Jeroboam downe to Oshea there were also in number twentie and tenne of them that is a iust halfe slaine Yea looke into our owne stories and our English Chronicles are all bloody from the Conquest downeward which is better known of three and twentie deceased Princes eight that is more then a third part slaine besides the Tragicall reports of France other countries Now sure it were a most fearefull thing amongst the common sort of men if one in euery three were subiect to violent death And whether shall a man turne but the higher still the more troublesome and more infortunate Oh therefore value nothing too high which death doth abolish dote not too much on death and troubles and golden misery Let not men set their hearts on that which cannot profit them or if it please a little yet it will not long stand by them If here wee seeke for peace it wil be answered as the Angels said of Christ Resurrexit non est hic Indeed it is often promised heere the world the flesh make promise of it and wee like false Prophets cry Peace peace and promise it to our selues but the true peace is gone vp with Christ and is not here Mat. 28. and Saint John was commanded to write it for assurance Write● from hence forth blessed are the dead for they rest from their labours Reuel 14.13 they rest hence forth but they rest not here and therefore since wee haue no rest but sorrowes and warres and troubles here let vs not seeke our rest here lest if we spend our time in seeking where it is not wee faile to finde it where it is God of his mercy draw our mindes from the deceit of this vaine miserable and sinfull world and lift vp both our hearts vnto the hope and our endeauours vnto the pursuit of eternity euen for Iesus Christ his sake To whom with the father c. THE KINGS HIGH WAY TO IMmortalitie A SERMON PREACHED this present yeere Ann. Do. 1614. Ian. 16. TO THE HIGH AND MIGHTY Prince CHARLES at his house and Chapell of S. Iames. PRO. 4.3.4 For I was my fathers sonne Tender and deare in the sight of my mother When he taught me and said vnto me Let thy heart hold fast my words Keepe my Commandements and liue MOst renowned and excellent But that sorrowes make short times seeme long it is not long since at vnawares and not knowing what I did I made vnto your deceased and now immortall brother a Sermon of Mortality or of death It is now fallen out by Gods prouidence and which God himselfe being witnesse I did not thinke of when I chose the text that I must make vnto your Highnesse a Sermon of life but as I had then no special illumination or prophecy that death was so neare to him so haue I now no absolute promise of life to you but vpon the conditions heere annexed Let thy heart hold fast my words Keepe my Commandements and thou shalt lieu which are the words of Dauid the speech of a King and therefore of weight and moment and it is a speech made to Salomon the sonne of a King and therefore pertinent and it is a speech taken from the mouth of the King the father by the pen of the King his sonne and therefore not lost or let fall to the ground as good counsell oft times is but recorded as a thing for euer permanent And wee may distinguish in it two things which diuide it into two parts for first Salomon sheweth what tender loue his parents bare vnto him He was his fathers son Tender and deare in the sight of his mother and then hee sheweth next by what testimonie they expressed their loue vnto him They taught him and said vnto him Let thy heart hold fast c. For the first that Salomon was to his father thus and to his mother thus and thus it is a tale vndoubtedly true but how agreeth it with Salomons wisedome to tell it They say a chiefe point of wisedome is to keepe counsell especialiy to conceale the secrets of a King but most especially to keepe secret what Kings and Queenes doe in their chambers and among their children It may bee that Dauid loued Salomon exceeding much how then It may be likewise that his mother loued him exceedingly more and what of that perhaps when he was swadled in clouts and lapt vp in a mantle shee might take him in her armes and talke like a mother to him perhaps when he was able to goe vpon his feet yet shee might set him on her knee and dance him yea and it may bee too that when hee was able to

A PAIRE OF SERMONS SVCCESSIVELY PREACHT to a paire of Peereles and succeeding PRINCES THE FORMER AS AN ANTEFVNERALL 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 DEVT. 30.15 Behold I haue set before you life and death AT LONDON Imprinted by FELIX KYNGSTON for VVilliam Aspley 1614. TO THE HIGH AND MIGHTIE PRINCE CHARLES the happie reuiuing of our former hopes TO you Most excellent and to no other so properly belongeth the patronage of this fatall payre whereof the latter was directlie for you former before you yea they were both preacht in your hearing both fitted for your meditation and now both publisht at your appointment J confesse my selfe for late fauours exceedingly bound vnto your Highnesse whereupon bethinking by what meanes J might best either expresse or deserue thankes me thought a tender of these Sermons publisht might serue to doe it but when J remembred that saying Doth he thanke that seruant because he did what was commanded him c. J found that J had lost my thankes because your Highnesse had so commanded it yea and J find this beside that as he who comming to discharge his debt and finding the gold in his purse to be copper doth not onely not pay it but is lesse able to make payment then before so finde J it with my selfe that either J must say with the poore debter in the Gospell Haue patience with mee or with the woman in the lawe not able to bring a Lambe J must offer a paire of Turtles And though a paire of Turtles be not a Lambe nor any action of necessarie dutie may goe for testimonie of thankes yet J am sure it may be so if your Highnesse shall so esteeme it for God hath made you a Prince and Princes are Gods and it is a part of Gods good nature To call things which are not as if they were Concerning the funerall part of this paire J haue been questioned with by others and haue a little studied in my selfe why in such varietie as the Scripture yeeldeth J made such a choise as to speake of a Text before a liuing yea a flourishing Prince which the Minister by order readeth before a dead corps but J haue been better able to make vse of it since then to giue a reason of it before for now J find that euen those actions of ours wherein we least deliberate yet are directed by God to a speciall purpose and J finde that God had in this an vse of mee which J knew not as the colt caried Christ and yet knew not whether Jndeed J might well bee questioned with for bringing Death into the Court which is welcome no where but least of al there where though euery day bring forth a new fashion yet the Mourning garment is so out of fashion as Mordecai for his garment sake might not come within the Kings gate but yet Salomon the most magnificall of the Kings and the flower of all Courtiers said It is better to goe into the house of mourning c. Jnto that house doth the former of these meditations leade you there to see and consider how not only inferiour persons but also Kings and Emperours haue lyen downe in the dust and they which haue taxed the whole world haue at last paid tribute themselues and done their due to nature Euery man tels you that what soeuer was your Brothers is now by deuolution yours giue me leaue also to tel you that as his fortunes so his fate also shall one day be yours and that you are not so sure to succeede your Fathers in their Thrones as in their Sepulchres Jf this pill bee too bitter the latter part will make amends for it is A preseruatiue to your life a receit against death and Physicke to your soule which if your Highnesse shall receiue and digest with that mind wherewith it was administred it shall make you as sound and immortall as bee the Angels and Saints in heauen And if from my store there hath come any dramme or scruple to further that Oh how happy shal I be yea how happy shall J be to adde but the least drop of life-blood to him for whose life length of daies and eternall happinesse so many soules and assemblies of men yea so many kingdomes make dailie suite vpon their knees Then shall J style my selfe a new like Saint Luke an Euangelist and a Physician and shall write not onely His Maiesties euer deuoted and now of late more deuinct and obliged Chaplaine but also One of your Highnesse Soule-Physicians Robert Wilkinson A MEDITATION OF MORTALITIE PREACHED TO THE LATE PRINCE HENRY some few daies before his death IOB 14.1 Man that is borne of a Woman Short in continuance And full of trouble THese words of the Text though few in number yet comprehend in a manner halfe the bodie of Diuinitie for the whole consisting vpon the knowledge of God and man here is in three words so much deliuered concerning man as threeskore and tenne yeeres the age of man can expresse Man borne of a VVoman Man short in continuance and Man full of trouble So Man 〈◊〉 Totum in toto the life of the text the generall subiect of the whole text and diffused into euery part of it and indeede what should Man studie so much to know as man He which found fault with Mans creation for that God had made him two eyes looking outward but had not made him one eye to looke into himselfe hee did lay an vniust blame on God but did iustly tax the curiositie of man Saint Austin saith it is a fault in men Eunt homines mirari alt a montium c. Men run out a gadding or as we call it a trauelling to behold the height and vastnesse of the hils the immeasurable bounds and limits of the Seas the customes and strange fashions of all people and Countries and yet no man truly lookes into himselfe like Salomon which wrote of Birdes Beasts and Fishes yea of trees and plants from the Cedar to the Hyssop and yet in the meane time fowly forgot himselfe It is strange to see what man by his wit hath deuised for the world and yet witlesse to discerne what he is himselfe in the first beginning when the world as yet was naked of inuention Jabal found out a way to herd and bring vp cattell but no mans policie yet hath found how to gouerne and order man and Jabal deuised by art the musicall consent of harpes and organs and to produce true vnity from variety but no man knowes or cares how to accord the iarres and discords of reason and affection in himselfe The Artificer by true art hath inuented all things both for necessity and for conuenience which to find hee hath not left so much as the bowels of the