Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	young_a	60	3	5.6615	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61834	A sermon concerning death and the resurrection, preached in St. Maries, at Oxford, on Low Sunday, April the 28. 1644 before the committee of the members of the honourable House of Commons / by W. Strode ...	Strode, William, 1600 or 1601-1645.	1644 (1644)	Wing S5984; ESTC R33817	14,393	24

Iob. 7. 7. v. Your dayes a Shadow Iob. 8. 9. v. You see the Dust Raised not the Rising of every Atome the wind Past not the Passage the Shadow removed not the motion and so your dayes slide away without present observation of declining That ye are changed ye feele though not the changing you perceive in your Age a Spring a Summer an Autumne a Winter and happily severall Months of these great quarters for every seaven-yeare brings a sensible Change within the number of 70 yeares which David accounted a full Pitch of Life Solon observed ten Changes for ten times seven Teeth Youth Beard Ability Wedlock Understanding Wisedome Vertue Equity and then Recesse these Changes we plainly discerne at the Stages though not in the course the Items in their summe the granes in their Pounds we easily comprehend but the little moments in themselves passe undiscerned and we are stolne from our selves unawares Sometimes merrily for we bring our yeares to an end as a Tale that is told Psal. 90. 9. sometimes painfully for our dayes are like the dayes of a Hireling Iob. 7. 1. sometimes idly for our Life is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a dreaming shadow halfe of it sheere sleepe and ever we passe them swiftly for our dayes are swifter then a Weavers Shuttle Iob. 7. 6. v. and so runs our thread of Life just so as that from hand to hand so this from Morning to Evening till we come from the beginning of the Web to the Fag from the Wombe to the Grave Howsoever we move still we move forward we never stay the present tense is but a moment that which is past is nothing the Future is not yet What can we call our selves who are changed before the word is pronounced I am is the Name of God the Name of the Creature is I am not We are much deceived if we thinke we die not till the last Gaspe The beginning of Death is our Birth we bring it with us because we bring both Flesh and Sin whereof one makes us capable of Death the other ready to earne it and therefore as our Strength and worke increaseth so doth our wages Death comes on the faster from the first day to the last We thinke sometimes we are growne younger by Recoveries as when we proceed from Creeping to walking from weakenesse to strength 't is not so for the yeare turnes about as well in faire weather as in foule no lesse in Spring then in Autumne and as the Time such is the Timed our very growth leads to decay all addition to Life is but an Abatement Turne your Conceit a little from Time to Motion you shall finde the Pilgrims Life such as his Way which by further progresse whether up-hill or downe-hill growes ever shorter and shorter or lay the Voyage not by Land but by Sea in a Ship whether we stand or sit lie or goe sleepe or wake play or worke on we sayle till we arrive at the Port so is our Life still bound for Death through all Varieties of Posture in Rest or Motion through all changes of Condition by chance or purpose They that tary within dores cannot misse a significant Embleme of their owne Fading All Flesh saith the Prophet Esay waxeth old as doth a Garment which whether it be worne or folded in a Chest is consumed by degrees and as the Cloth such is the Wearer I may adde since every thing farre and neare Preaches the same Lecture as the House also such is the Dweller and as the Meat such is the Eater and as the Thought such is the Thinker in the best Condition ever vanishing but if the Garment be neglected the house unrepaired the meate ill cook'd the Thoughts destructive if the Master too become more ruinous by Sin then by Mortality how swift is the decay of Nature so hastened by wast how headlong is the race of a precipice so impelled by Running To passe over Particulars the whole Generation of men collected is like that of leaves {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the blind Poet could see so much on a Tree still furnished while one leafe waxeth greene another withers while one is in the bud another drops off and every leafe by blasting winde or Age successively vanisheth so follow the Generations of men though the World be ever full yet they that fill it are ever voyding the Roome so you may see the high wayes filled with unabiding Passengers and Channells with fleeting streames Is it so then what Counsell in such a case First be not over grieved for the losse of a Friend by Death considering that thy selfe also doest lie wounded by his side thou dead in Fieri as he in Facto Fish tumbling in the same Net Thou shalt follow him but he shall not returne to Thee and sorrow for necessity must needes be unnecessary Next reckon to thy selfe how Death invades thee know that every gray haire is a summons and that every Ach every Swelling is a Venny or Thrust made at thee take it for a warning Likewise cast thy account how thou art chang'd ever since thy birth or within a certain distance of time then by proportion of declining thou maiest conjecture how near thou art to thy naturall period But thou must further add the various contingence of possible dangers though the way be smooth the Robbers may be rough and many our escape from infinite Casualties if well considered makes every day a Birth day This multiplicity of danger may teach us the warier provision and by provision death may be stav'd off For though we alwayes travell to it yet our travell may be to and fro long in passage of a little space as the Israelites through frequent Meanders were travelling forty yeares from Aegypt to Canaan After sufficient Provision the next Caution must be against Anxiety and Immoderate Pensivenesse for more personall safety then belongs to our share when all the world totters and so many eminent Worthies are dayly sacrific'd by the Sword now to cover a particular Exemption from danger is too much partiality of tendernesse The onely meanes of security is to expect none upon Earth but to stand armed with Patience and Resolution to indure the Lot which God hath appointed The heart being thus setled and prepared for Death nothing else can seem terrible quid ad me quàm magnis moriar ipsum mori non est magnum But the best use is dayly to add to our future life as much as we loose of the present and as fast as we perish here so with all speed to lay the Foundations of Immortality in Heaven selling both profit and pleasure for one inestimable Iewell and making friends of the unrighteous Mammon Since die we must let us learne betimes how to die that we may turne our necessity into Vertue and meet our Destiny not in Horrour but in Honour not as a Losse but as an

Advantage not as a Trapdore swallowing up in Destruction but as a Gate opening to everlasting Life And this is done first by recounting our looser dayes in bitternesse so shall we unlive the time we have lived amisse then by frequent Meditation and foretast of Death Think thine Eyes grown dim in the fainting twylight of life and thou shalt soon turn them aside from vanity think thine Eares grown deafe with sicknesse and thou wilt soon stop them against Idle words think thy Tongue grown stiffe with drowth and that thought will be a watch before thy mouth to Examine what thou lettest out and what thou lettest in think on the cold sweat of Death so thou wilt abhorre to swim in Lust think how naked thou must goe hence even as bare as thou camest onely with a shrowd as thou camest in with a Cawle and almost with as little flesh then thou wilt easily contemne all wordly pomp and subdue thy carnall Tumours Thinkest thou that Death drawes nearer when it is thought of or dares not to approach unlesse it be call'd no such matter this practice of dying dayly will not make us to die the sooner but so to live as that we may die the happier And this or the like practice belongs to our Christian Profession assumed in Baptisme where by the Covenant of Grace we become Dead in a third Acception Dead in Quality Dead to all Wordly and Carnall Lusts though we may sometimes fall upon them by Infirmity yet to pursue them is against our Profession The Desire is Dead and the Renunciation made against them is a kind of Death The spirituall Pharaoh with all his Hoast lies drown'd in the Font representing a Red Sea the Blood of Christ there Christ and We enter into Covenant he to free us from Sin and we to forsake it he to strike off the Dominion and Guilt thereof we the Service and Confederation Because by nature we are born Dead in Sin and subject to Corruption therefore by a second birth we are born Dead unto Sin the spirituall Death is a Countermine against the Naturall For by the Power of Baptisme the Old man together with his Lusts is taken and crucified nayl'd hand and foot to the Crosse of our Saviour quite disabled from acting what he would and at length with much adoe with striving and strugling with Gall and Vineger with Piercing or Breaking forc'd to die outright How then shall we that are Dead to Sin live any longer therein 't is the Use of the Apostle Rom. 6. 2. v. Is it not strange to heare that a dead man walkes is it not stranger to heare that he speakes and workes yes eates and drinkes abundantly and yet dead how is it then that the Old man so long since crucified dead and buried doth yet so frequently exercise the Actions of Life moving the Tongue to Idle words Lying Swearing the Throat to Excesse the Eie to Adultery the Hands to Oppression and all the members to severall Iniquity how is it that the Church of God is haunted with such Evill Spirits and Goblins sure there is some Spell or Magick in this foule Prodigie otherwise without the help of the Devill it could not be I grant that a rotten Tree after it is hewn down and laid in the Durt may put forth a Sprig a Leafe or so but they come to no Strength they never prosper Haire may grow on a Carcasse but such haire is never dressed nor keemed So may the Reliques of the Old man have a Counterfeit shew of Life but must not gather Head never be cherish'd within any Christian bosome Death frees us from all worldly Relations and Bonds as S. Paul disputes in the sixth to the Romanes it frees the Wife from the yoake of her Husband the Servant from the Task of his Master shall we then who are freed by Death forsake a fresh and lovely Spouse who died for our Love and be reunited to an old rotten Carcasse shall we forgoe this new Master who bought us with his blood for an Old tyrannous Canniball that feedes on our destruction God forbid So much for this point wherein you have heard that we are now dead already and in three respects Dead in Law through the sentence pronounced on sin that therefore we ought not to be over-sollicitous for much provision where we have no right to tarry longer Dead by the Course of Nature as appeares by the mutability of those elements whereof we consist and of things appertaining by dayly declynations insensibly but yet continually growing into sensible changes in our owne Persons and by the successive defluction of all mankinde from whence we should gather patience for the losse of others Caution for our selves but without Anxiety and above all godly Preparation for a better life Lastly that we are Dead by the Covenant of Grace Dead to sin and sin to us that therefore sin ought not to rule and exercise our Members Then if the Old Adam Die within us while we live we shall live in the New when we Dye as we were Buried in Baptisme we shall be Baptized in Buriall and returne with Bodies as clean from the Grave as we did with soules from the Font So from the Death of life I passe to my second Generall the Life of death Your Life is hid with Christ in God Death having lost her sting cannot kill us utterly some Life is left else it could not be hid You may then observe these three degrees of Comfort the safety of life in the Chamber of Death 't is Hid the ready Meanes of safety 't is hid with Christ the strong Author of the Meanes 't is hid with Christ in God The Subject is aptly disposed to a resurrection the Meanes are already prepar'd the Author is All-sufficient and Infallible First our Life is Hid then it is not quite extinguished but safe laid as coales rak'd up in Ashes safe though unseen alive though close covered It lies like Treasure under Ground not out of Minde though out of Sight and shall again be dig'd up if not for the worth of the Mettle yet for the Image of God which it beares Death is but a longer and sounder sleep and life is hid in sleep as well as in Death for in sleep the senses are fetterd as in Death all bodily Faculties Howsoever from the Captivity of one part an utter Destruction of the whole is not concluded When halfe the body is struck and possessed by a dead palsie there still remaines a living Body because there is life in some part So when the whole Body is seazd by Death there still remaines a living Man because there is life in the best part the Soule Abraham Isaack and Iacob have being enough to preserve their Names and our Saviour proves them to be also Living What though the Union of parts be Actually dissolved Yet the Dissolution is not Totall because there still remaines a possibility and a Naturall Desire of reuniting