Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sting_n	14,375	5	12.1860	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57597	Shlohavot, or, The burning of London in the year 1666 commemorated and improved in a CX discourses, meditations, and contemplations, divided into four parts treating of I. The sins, or spiritual causes procuring that judgment, II. The natural causes of fire, morally applied, III. The most remarkable passages and circumstances of that dreadful fire, IV. Councels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...	Rolle, Samuel, fl. 1657-1678.; Rolle, Samuel, fl. 1657-1678. Preliminary discourses.; Rolle, Samuel, fl. 1657-1678. Physical contemplations.; Rolle, Samuel, fl. 1657-1678. Sixty one meditations.; Rolle, Samuel, fl. 1657-1678. Twenty seven meditations.	1667 (1667)	Wing R1877; Wing R1882_PARTIAL; Wing R1884_PARTIAL; ESTC R21820	301,379	534

Church and State And now O Lord thou who art only wise cause Rulers every where to know what liberty may and what may not be given what liberty would truly make for them and what against them what would tend to kindle greater Fires than yet have been in the midst of us and what might help to extinguish those fire of contention which are amongst us already and to prevent others for the future Such things as quietly would breathe themselves and do themselves good and the world no hurt by their insensible exhalations suffer them to evaporate let them not be so pent in and shut up as thereby to become needlesly exasperated unavoidably united both in miserings discontents and will they ●●l they to fall on fire like a move of ●●lay laid too moistly and close together which otherwise had never fired in and of its self but now is forced to flame though its self must be both the fire and fuel all for want of vent And now O Lord thou who hast made me the father of many children grant I beseech thee to me and other parents that wise behaviour to wards them that we may neither like old Eli spoil and undo them with too much lenity nor like Saul enraged against his son Jonathan endanger them by overmuch severity but may so carry towards them and have so much comfort in them that we may be able to say concerning our children as good old Jacob that father of the Patriarks did concerning his These are the children which God hath graciously given us and to think of them as the Psalmist represents them Psal 127.3 Lo children are an heritage of the Lord and the fruit of the womb is his reward CONTEMPLATION VIII Of Fire kindled by pouring on Water as in Lime IT is famously known that Fire is sometimes kindled otherwhiles encreased even by the pouring on of water By that means Lime is made to burn which though it flame not our yet both by its hissing and smoaking as also by its ability to burn other things doth appear it self to be set on fire And we may daily observe that Smiths do sprinkle water upon their forges thereby causing the Fire therein to burn so much the more eagerly The reason of the former viz. of Lime its burning when it meets with Water seems to be this Some particles of Fire do remain in Lime after it hath been burnt in the Furnace though cooled again but closely united with certain particles of Salt and by them moderated and kept quiet But when water is poured upon it then is the association that was betwixt the particles of Fire and of Salt dissolved and the earthy parts separated which before lay betwixt the fiery particles keeping them from joyning each with other which being done they all flock together and rendezvouz by themselves and so violently sally out together and forcibly take their flight in a considerable body or party and thence comes that Fire which is kindled in Lime which is true Fire though it flame not by reason of those watery parts which are commixed therewith which cause smoak instead of flame Now when I think of Fire kindled by water its known opposite in Lime as aforesaid me thinks the corrupt nature of man is just like Lime for when it meets with the holy Law of God which is as contrary to it as water to Fire I mean to the lusts and corruptions that are in it how is it inkindled and enflamed thereby Hence that complaint of Paul Rom. 7.8 Sin taking occasion by the commandement wrought in me all manner of concupiscence For without the Law sin was dead and v. 13. But sin that it might appear sin working death in me by that which was good that sin by the Commandement might become exceeding sinful Moreover whereas those particles of Fire which are in Lime are as it were so many forraigners or forraign guests that get into it when the Lime-stones were burning within the Furnace for in Lime it self there is little Sulphur as appeareth by the difficulty of burning all or most of it away and these forraign particles are they that do expose it unto being set onfire whenwater is put to it I cannot but thence think of the danger of Kingdoms and Countries which are over-stocked with forraigners especially if of a forraign Religion as well as Nation especially if men of fiery principles and spirits for though such persons may lie still and make no noise for a time so long as there are other parties to ballance and tie their hands as the particles of Salt doth that of Fire and whilst they are not suffered to imbody and flock together yet let an enemy come like water upon lime presently they hiss and smoak and reak and heard together and are ready to burn up all that comes neer them May the Popish party never verifie what I have now hinted from the nature of Lime Neither is it unapt to be significantly applyed that Smiths do intend the heat of their fires by ever and anon sprinkling on them small quantities of water Did they throw on much water it would extinguish it but that little they use now and then makes it to burn more fiercely What better resemblance can there be of the over-mild rebukes of parents towards obstinate and dissolute children As good or better not chide or not correct them at all as do it over-gently and Eli like who only said It is not a good report I heare of you my sons c. 1 Sam. 2.24 Were such deeds as theirs to be corrected only with words especially with such soft words as those v. 25. Why do you such things Nay my sons for it is no good report that I hear Did they lie with the women that assembled at the door of the Tabernacle and is this all he hath to say to them He had even as good have held his peace This was but water sprinkled upon the forge this was but like an over-gentle purge that stirs and troubles humors but brings them not away Thus to whip as it were with a fan of Feathers is but to make an offenders remedy which is correction contemptible and himself thereby more incorrigible When the water of rebuke or correction must be used take enough to quench the Fire though not to drown or sink the offender Lastly Lime that kindles at the approach of water which one would think should rather quench it if kindled before is methinks a good embleme of Christian zeale and a good pattern for us in that behalf Should not our zeal be heightned by opposition like flouds that swell when they come at banks that hinder them So did the zeal of David when Michal derided him for dancing before the Ark. 2 Sam. 3.22 I will yet be more vile than thus said he viz. if that were to be vile to rejoyce before the Ark of God So Paul when some perswaded him not to goe to Jerusalem

death as to whom the sting of death is taken away and he from the noisome pestilence who is secured that the evill of it shall not come nigh him which is all that seems intended by that promise Psal 91.3 verse compared with the tenth David somewhere prayes that God would bring his Soul out of trouble and his Soul out of prison The Soul of a man is the man if that be brought out of trouble in whole or in part though his body his name estate relations are yet introuble the man himself is delivered A man may be sick and well at the same time as Baul was poor and yet rich at the same time according to that of the Prophet the inhabitants shall not say they are sick for their sins shall be forgiven them a man can be but well in Prosperity and it may be as well with us yea and better with us in adversity all things considered as David saith it was good for him that he was afflicted and in that case is not a man truly delivered even under affliction It may be God will be more with us in the water and in the fire than ●ver he was out of it As prospective-glasses do represent the object near at band though it be some miles distant so may this notion represent Deliverance at the very door or as that which may come the next mornine when sorrow came but the evening before viz. Deliverance in and under trouble which may be sufficient for us though Deliverance out of trouble may seem as far from us as the East is from the West thus may we hope in one kind whilst we despair in another and with Abraham in hope believe even against hope If outward calamity and misery might not confist with more real happiness and comfort than plenty and prosperity had wont to afford how could that promise of Christ be sulfilled that they who forsake all for him shal have a hundred-fold in this life and yet with persecution or in despight thereof Lord if my heart ceceive me not I had rather partake of those Deliverances which many of thy servants have had with and under great and sore trouble than of those Deliverances out of trouble into greates● earthly prosperity which thou hast sometimes vouchsafed to wicked men Thou who gavest to Paul and Silas imprisoned and in th● stocks songs in the night but didst make Belteshazzer tremble and his knees smite together in the midst of his ful cups and jovial company thou caust imbitter the best of earthly conditions and sweeten the worst Lord give me rather a bitter cup of thy sweetning than a sweet cup of thy imbittering As for all the troubles which at this day are upon my self or any of thy people if thou wilt never deliver us out of them thy will be done but oh faile not in such manner as hath been spoken and how else thou pleasest to save and deliver us under them that experience henceforth may tender it no paradox to me and others that there is real Deliverance under trouble as well as our of it that the snare of evil may not be visibly broken and yet thy people may be delivered DISCOURSE II. Of this that the life of man consists not in the abundance of what he possesseth SUrely it is from a vain conceit that the life of man consists in his abundance that those who have not an abundance of earthly comforts do so much covet after it and those that have do so much blesse themselves in it as some are brought in saying Zach. 11.5 Blessed be the Lord for I am rich those who have lost of their ab●ndance do mourn so inordinately for the want of it But whatsoever men think Christ assures us it is not so Luke 12.15 For there saith he the life of a man consisteth not in the abundance of the things which he possesseth I think at present of six or or seven instances wherein that saying of Christ is verified First The length or prolongation of mans life doth not consist in the abundance of what he possesseth The oyle of riches cannot feed the lampe of life Psal 49. from the 6. to the 11. verse They that boast themselves of their riches none of them can redeem his brother or give to God a ransome for him that he should still live for ever and not see corruption for he seeth that wise men dye and leave their wealth to others Look abroad and you will see more poor men that have lived to a great age than rich yea in proportion to the humber there is of one and of the other Some diseases which poor people generally escape out of and make but light of them how often do they prove fatal and deadly to them that are rich as if corruption were ambitious to claime kindred of them more than of others and the hungry wormes to feed upon their well fed flesh rather than that of others to allude to Job 17.14 I have said to corruption thou art my father to the worme thou art my mother and my sister poor men lengthen their lives by labour rich men too too often shorten theirs by Luxury Neither doth the end of mans life consist in possessing an abundance man was not sent into the world to load himself with thick clay or to adde house to house and land to land as if he meant to dwell alone upon the earth to possesse himselfe of so many hundreds or thousands by the year and so leave it to his posterity That these are trifles to the great end which man was sent into the world for appeareth by Acts 17.27 where Paul tels us that God hath set man upon the face of the earth to seek after God there is the end of life if nappily he might find him out Nor in the third place doth the Credit of a mans life consist in the meere abundance of the things which he possesseth they that have nothing to commend them but their riches though they are flattered by many are truly bonoured but by a few most men wil bow downe to those idols of Silver and of God as I may cal them because it is the fashion so to doe but when their backs are turned upon them they are ready to say of them as the Apostle concerning idols in the general 1 Cor. 8.4 we know that an Idol is nothing in the world we know such a one for all his brave outsides and the caps and knees that are given him to be a worthlesse person and to signifie just nothing He is like a rich tomb without which is so ill furnished within that it is not worth opening Fourthly Neither doth the usefulnesse of mans life consist in the abundance of what he possesseth Solomon tels of a poor man that by his wisdome delivered a City Eccles 9.15 That a rich man void of wisdom could not have done with all his wealth some do more good in the world with a little