Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	eternal_a	sin_n	wage_n	5,908	5	10.9941	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90514	Sōma ptōma autōs eniautōs. = The year running into his first principles, or the buriall of the old year, or man. A sermon, intended to be preached at the funeral of M. Edmund Whitwell, deputy of S. Olaves Bread-street, in the citie of London. By Philip Perrey Master of Arts of Clare-hall in Cambridge, rector of S. Michael in the suburbs of Bristol by presentation, and by election pastor of Bedeminster, near adjoyning to the said citie of Bristol.	Perrey, Philip.	1654 (1654)	Wing P1591; Thomason E729_8; ESTC R203160	23,588	41

preces habent efficaciam as in Jacobs wrestling with God but it made him halt ever after O no death ever living Gen. 32.31 and not dying is their wages in presenti continually Neither is this proceeding of Gods any wayes unjust to punish him with death I even eternal in regard the impenitent sinner if he should alwayes live upon the earth would alwayes hold on his sinfull course had he still the use of his tongue sayes a modern he would still blaspheme curse had he still the use of his eys he would still look after vanity had he still the use of his feet he would still walk in wicked wayes had he still the use of his hands he would work all manner of wickedness had he still the free use of all the faculties of his Soul and Members of his body Lib. de 4. Noviss he would still make them weapons of unrighteousness Inchinus the Romish postiller giveth some light to this truth by an inch of Candle whereby two play at Tables in the night and are very earnest at their game but in the midst of it the Candle goeth out and they perforce give over who no doubt if the light had lasted would have played all night This inch of the Candle is the time allotted to a wicked man who is resolved to spend it all in pleasures and pastimes if it would last perpetually he would never leave his play therefore sith he would sin eternally though by reason the light of his life goes out he cannot he deserves eternal punishment Yea he must needs know his Wages and that is death that eternal without repentance on mans infinite mercie on Gods part 2. Use Is of exhortation to all to leave of their sins and that betimes Agree with thine adversary and that too quickly And if that will not serve it is a use of terrour to you all for here is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most terrible of terribles whose ugly grim face in the Churches body may affright the beholder much more his violent and unexpected presence in our trembling bodies which are or ought to be the Temples of the holy Ghost Eunuchus That as Terence of Phaedria to Thais paint him never so lively and with old-bald-pated time by him I shall cry out Tremo horreoque cùm primum aspexi hanc Death it is I mean the Wages of sin A death to grace and that is miserable here A natural or temporal death and that I know is loathsome to most And the more you are addicted to this sublunary world the more grief it breeds within you Else what mean those out-cries and roarings with those wilde Irish at graves as men and women without hope Hone Hone c. O my dear Father one cries my sweet and aged Husband another and a third mine onely friend is dead and to whom shall I make my moan with him O me miserum quis dabit in Lachrymas fontem But there is a third death that is more terrible then all that from which there is no recovery no release When you shall without repentance be bound in chains in Hell where I am sure that of the Poets will take no place Solamen miseris socios habuisse doloris But here the screeching of your companions shall add but greater grief and horrour to your distressed and distracted minde And do you not yet stand amazed and tremble at the hearing of these things Me thinks every one should cry out with himself now as the affrighted Jaylor to Peter what shall I do to be saved Or else as trembling Foelix to S. Paul Too much learning hath made thee mad go away now I will hear thee of this matter i. e. the judgement to come another time But alas it is too true We may now again cry out as the Prophet once to an obdurate and stifnecked Nation Ho every one that thirsteth Come unto the waters c. Isa 55.1 Your poor and dejected if not ejected Ministers may long enough wish that their heads may become Fountains of tears and withall complain no man hath believed our report and that especially in this matter of death Our subject subjecting all Give me leave as by deaths head presented at the beginning of a Feast to affect the Soul by the terrible presence of the body And now you may imagine the Sermon is drawing to an end if not done O no It is then onely done when it is applied received understood and practised There is no Physick but if it works maketh the patient sick for the present and for the most part the most smarting plaister most speedily cures the wound These observations are true in corporal Physick and much more in spiritual because the smart of sin and trouble of conscience for it are as so many signs of maladies as the beginning of cures Some say the fear of the plague brings it But if we speak of this plague and other judgements of God for sin it is certain that the fear of them not servile but filial is the best preservative against them He onely may be secure of the avoiding of Hell torments and escaping the pangs of eternal death who feareth them as he ought and he that fears them not as another Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a most fearfull case Ecclus 41.1 O death how bitter is the remembrance of thee Admirable upon which is that strict Dr. Lake his meditation that reverend B. of Bath whom I rather quote by reason of the proximity to Bristol which though it hath scorned those old prayers hath need now of a Lord have mercy upon me where I have been verè vir dolorum afflictionum Which made me bring to light first these dark thoughts of death being lately thanks be to God drawn by a Divine power out of the snares of Hell and death We have no abiding place on earth none have But of those that would have there are many here below singing an undeserved requiem to the Soul saying with the fool Soul take thy rest Many there are O Lord that though they must die cannot endure to minde death Nothing more unsavoury to them then that their memorie should be exercised with the memory thereof Eccles 12.1 Whereas sayes Solomon Remember thy Creator in the dayes of thy youth And it was Moses wish O that men would be wise consider their latter end Let me a little raise your thoughts before I leave you from doting upon Lachrymae to much which was the first my Master taught me in Musick We have look'd long enough upon Hell and death Let us now look up to our Saviour it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Triumphed over both Let the sight of the one as much raise your hope for without it we may not we must not be as the other dejecteth us in fear Now the Sermon being finished let

lurch And make thy self a servant of righteousness binde thy self to it not to the grave like stinking menstruous rags of sin for otherwise thy wages is set here down determinative say the Schools i. e. death which is indeed ultima linea rerum the determination and period of all our natural dayes whereas the reward of others is eternall life the duration if I may so call it and why not of a day without a night Whence S. Rev. 21.22 23. Exp. Ps 84.6 John most Divinely sets forth his heavenly Temple The path-way to it is the street of the Citie of pure Gold not the vally of Baca as it were transparent glass Ecce puritatem claritatem And I saw no Temple therein Hic Ecce Theologum the word of God sine Templo in vitâ aeternâ and the vail of the Temple here rent at his death And I would I might not justly take up the same complaint I have a people or Congregation But my Temple as Jerusalem was the Wall of it burn't down Neh. 1.3 I wish I might not say by a perfidious brother and the Gates thereof were burn't with fire Exp. for the Lord God Almighty and the Lamb are the Temple he that was on earth the sacrifice agnus ille mactatus And the Citie had no need of the Sun neither of the Moon to shine in it for the glorie of God did lighten it and the Lamb is the light thereof In the pacifical Prophet we read of the Lion and the Lamb lying down together but here he who was the Lion of the Tribe of Judah now the Lamb of God fits alone Col. 3.1 Ecce Solstitium perpetuim solis Juscitiae● Christ the Sun of righteousness sits Exp. in praesenti implicat aeternitatem at the right hand of God Mal. 4.3 Never again to descend with healing in his wings till that general day of doom When he shall change our vile body Phil 3.21 Exp. that it may be fashioned like unto his glorious body similitudinem non paritatem aut aequalitatem according to the working no more passion Exp. but action onely whereby he is able to subdue all things to himself Let not sin then or therefore reign in your mortal body Rom. 6.12 Exp. as the Apostle speaks least it as another Haman exalted swelling with pride even against Mordecai's humility that ye should obey it in the lusts thereof neither yield your Members as instruments of unrighteousness unto sin the former against thy Neighbour the latter against thy God but yield your selves unto God as those that are alive from the dead and your Members as instruments of righteousness unto God 2. Use Is none but that of S. Hierom. That men would not aspire too high in this sinfull World but be content with that lot which is cast into the lap It may be it is not so good for them to be high the power they have being abused may make them the more servants unto sin As it did Haman in his cruel design against Gods people the Jews Esth 7.4 Exp. if God had not appointed Esther to prevent it Who boldly delivers her message as to God Ecce virilitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sexus imo foeminini For we are sold I and my people to be destroyed Exp. I whom thou hast chosen as an instrument to increase and enliven thy own to be slain secundum corpus and to perish as our enemies think secundum animam This I take to be the meaning of the holy Ghost here But if we had been sold for bond-men and bond-women I had held my tongue an admirable Rhetorical insinuation although the enemy could not countervail the Kings dammage If men then will be no more in slavery then they are let them content themselves with those lower places which are freest from the commission of sins I speak not this to bite or back-bite but to caution any authority Occasio facit furem The higher the place the more occasion is offered unto sin and our corrupt nature as Children about this time on sweet and gilded Marchpans is apt enough to lay hold of it I le end this use with the words of the forenamed Father do not repine in thy low or so servile citate for Satis est potens sayes he qui servire non cogitur For thus thou art high and powerfull enough in that thou art not so much in service to or under the dominion of sin Thus much for the uses of the first doctrine I hasten now to the second part of the Text which is the Wages of sin particularly specified in this word death The Wages of sin is death And here before we proceed any further I pray note the earnestness of the Apostle in the following of this argument he was very loath to leave it being so enforceable to them Why was it not enough once to tell them so Vers 21 as he doth in the end of the 21. verse The end of these things is death No non frustra aliis verbis idem iterum repetit sed terrore duplicato magis detestabile reddere peccatum voluit Jo. Calv. It is Mr. Calvins note upon the Text. If the first reason would not serve he repeats it again in other words that by often inculcating he might make the sin the more odious to them He speaks it the more urgently that as Children with their lesson if they will not learn at first by often reciting it he would even beat it into their heads So then the second Doctrine we may gather from the words without any wresting of them are no other but the words themselves Doct. The Wages of sin is death and that three wayes All which before I insist on receive a modern recapitulation of my foregoing discourse D. F●a●ly Sin eclipseth the light of the understanding disordereth the desires of the Will weakneth the faculties of the Soul distempereth the Organs of our body disturbeth the peace of our conscience choaketh the motions of the spirit in us killeth the fruits of grace enthralleth the Soul of the body and the body and Soul to Satan Lastly it depriveth us of the comfortable fruition of all temporal and if continued in of the fruition possession of all eternal blessings First The first is a death unto grace which sin causes in regard of the absence of grace altogether or in respect of the suspersion of the acts of grace for some certain time which is plainly proved in that Epistle to the Ephesians in two places where the Apostle especially opposeth living in grace Eph. 2. Zanch. or by it and death in sin i.e. death to grace so it is in the first verse And you hath he quick'ned who were dead in trespasses and sins Exp. loci It was time for S. Paul to praefix a conjunction copulative since sin had made such a separation Quick'ned is raised from death or restores unto life ex

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The year running into his first Principles or the buriall of the Old year or Man Rom. 6.23 A SERMON Intended to be preached at the Funeral of M. Edmund Whitwell Deputy of S. Olaves Bread-street in the Citie of LONDON By Philip Perrey Master of Arts of Clare-hall in Cambridge Rector of S. Michael in the suburbs of Bristol by presentation and by election Pastor of Bedeminster near adjoyning to the said Citie of Bristol Mori certum quando mori incertissimum In sylvis Leporem in verbis quaere Leporem London Printed by W. B. for John Saywell and are to be sold at the sign of the Grey-Hound in little Brittain without Alders-Gate 1654. To his painfull and Industrious Father well-wisher to learning Warden of the Fishmongers Company in Alderman Lemmonds time and now one of the Livery greeting Loving Father TO write or dictate many words to you it will be counted but superfluity But yet least I should be guilty of Astorgy want of affection to you my Parents I entreat you good Sir to accept of these few lines in a Sermon of mortality as a true sign and symptome of my thankfulness to you for my education and my preservation under God in my sickness Your extream charges and love I acknowledge and for this I shall pray that you may return to Heaven in a full age not yet I hope And rest Your dutifull and much Obliged Son PHILIP PERREY M. A. TO ELISABETH the Widdow of Mr. Edmund Whitwell Deputy of S. Olaves Breadstreet greeting BEfore I speak not to but of the dead dear Widdow the Apostle tells me it is good manners to visit the Widdow I cannot I may not it seems by hand but it is no unmannerliness to visit you by my pen the attendant of my hand Your Husband is dispatched by the hand of cruel death and I am sure it was time because God had so determined to interre the old not the young My Wife is departed the more is my grief whether by death or some other disaster I am yet uncertain But that 's not so much to my present purpose And besides though some have reported that to much learning hath made me mad this I write with a blushing pen I am loath by a woeing letter to turn your mourning Weeds into Hymens garments to quickly Neither know I any reason why I should Receive onely I pray as a Symptome of my thankfulness to you living these few lines after your Husbands decease He that renders thanks for one benefit wittily and cunningly asks another sayes Seneca But the latter is none of my intent My aime is onely to free my self from ingratitude to your Son in Law Mr. Peares And indeed I do this mindeing and recording the Apostles words James 1.27 Pure religion and undefiled is to visit the Fatherless and the Widdow and to live unspotted unto the Lord or from the World Farewell From my Chamber at the golden Lion in Barbican in the Suburbs of London February 25. 1654. The ELEGIE Ogdodecastichon in E. W. Bur. by M. the SCOT HEre lies S. Olaves Deputy 't is true But who must now succed O sure 't is you Weeden by name the first is gone the best The grave encloses now the bodies rest And is the White Rose cut must Weeds succeed O this is it may make thy heart to bleed Dear Widdow Thy portion and thy lot Is God A Husband for thee now the Scot Hath hid this Rose or Olave in the grave O would the stone had choaked death the Slave And must a Scot who brought all evil hither Conduct my Sheep as to a loud belweather Unto his pen My pen shall write no more 't Is cruel death hath robb'd me of my store Of which I pray receive this boon but little To adorn the body of our honour'd Whittle Adieu beholders look on me no more For Almes now resort to the Widdows door Or thus HEre lies the body of Soapboyler Whitwell 't Is well But where 's his Soul in Hell O no the Elysian fields receive Souls strip't of bodies whom death doth bereave Us off The Usurer 's at his heels And what then may you imagine his Soul feels No smart I hope Death is three fold Corporal Which makes us stand Male Female and all The next is Spiritual but what 's that It is above the head call it the hat The third's Eternal from which deliver us Lord Of Angels men and fiends it is abhorr'd At death the dole is given eternal life Which is thy Husbands What hast thou dear wife An earthly Tabernacle here below If thou 't reap joy grudge not in tears to sow The custom 's now to ask what art thou Then What hast thou the Cock being dead sweet Hen Pardon my boldness dear Mistress now Adieu Your friend not foe thus truely bids to you Thine so much as thou mayest be mine or I mine own PHILIP PERREY Minist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The year running into his first principles or the burial of the old year or Man Rom. 6.23 For the wages of sin is death c. THere is a twofold state of Man often inculcated and mentioned among the Divines one of which was before his fall the other after it The one a state of happiness because it had freedom adjoyned to it the other a state of unhappiness Insomuch as Man then who was heretofore the Viceroy of the whole World a Lord at least and free was now brought under subjection into a condition vile and beneath his first Creation a state of service yea bondage The first I say was the state of innocency wherein man had such authority and power given unto him that he might become Lord over all but him onely who was Lord of all even God himself which as Aquinas sayes is ens primum tempore essentiâ dignitate wherein he was so far from service or slavery that he had as a Lord protectour or directour of all the Creatures he had almost the Supream the highest power a good state and well liked of to by Man and Woman till the old Serpent had buz'd Gen. 3. or rather his't in their ears eritis sicut dij It is a royalty a licence granted unto him before his fatall marriage of the Woman to him or rather extraction out of him his side telum intra propria latera vibrans from Gods own mouth Gen. 1.28 Have dominion over the fish of the Sea mas in mare tanquam sydus non planeta praedominans and over the fowle of the Aire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os homini sublime Ovid. c. this may be one reason subordinate why he was made upward that his thoughts should fly upward ad inspectionem volatilium Exp. loci our Saviour sent us to the Sparrows for the worth of one farthing two of them and over every living thing that lives upon the face of the earth