Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	accident_n	certain_a	great_a	56	3	2.1433	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63941	A funerall sermon preached at the obsequies of the Right Hon[oura]ble and most vertuous Lady, the Lady Frances, Countesse of Carbery who deceased October the 9th, 1650, at her house Golden-Grove in Carmarthen-shire / by Jer. Taylor ...	Taylor, Jeremy, 1613-1667.	1650 (1650)	Wing T335; ESTC R11725	24,363	41

turfe and entertain creeping things in the cells and little chambers of our eyes and dwell with worms till time and death shall be no more We must needs die That 's our sentence But that 's not all We are as water spilt on the ground which cannot be gathered up again Stay 1. We are as water weak and of no consistence alwaies descending abiding in no certain place unlesse where we are detained with violence and every little breath of winde makes us rough and tempestuous and troubles our faces every trifling accident discomposes us and as the face of the waters wafting in a storm so wrinkles it self that it makes upon its forehead furrows deep and hollow like a grave so doe our great and little cares and trifles first make the wrinkles of old age and then they dig a grave for us And there is in nature nothing so contemptible but it may meet with us in such circumstances that it may be too hard for us in our weaknesses and the sting of a Bee is a weapon sharp enough to pierce the finger of a childe or the lip of a man and those creatures which nature hath left without weapons yet they are arm'd sufficiently to vex those parts of men which are left defenselesse and obnoxious to a sun beame to the roughness of a sowre grape to the unevenness of a gravel-stone to the dust of a wheel or the unwholsome breath of a starre looking awry upon a sinner 2 But besides the weaknesses and naturall decayings of our bodies if chances and contingencies be innumerable then no man can reckon our dangers and the praeternaturall causes of our deaths So that he is a vain person whose hopes of life are too confidently increased by reason of his health and he is too unreasonably timorous who thinks his hopes at an end when he dwels in sicknesse For men die without rule and with and without occasions and no man suspecting or foreseeing any of deaths addresses and no man in his whole condition is weaker then another A man in a long Consumption is fallen under one of the solemnities and preparations to death but at the same instant the most healthfull person is as neer death upon a more fatall and a more sudden but a lesse discerned cause There are but few persons upon whose foreheads every man can read the sentence of death written in the lines of a lingring sicknesse but they sometimes hear the passing bell ring for stronger men even long before their own knell cals at the house of their mother to open her womb and make a bed for them No man is surer of tomorrow then the weakest of his brethren and when Lepidus and Aufidius stumbled at the threshold of the Senate and fell down and dyed the blow came from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a praemeditated and foredescribed death Quod quisque vitet nunquam homini satis cautum est in horas There are sicknesses that walk in darknesse and there are exterminating Angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature whom we cannot see but we feel their force and sink under their sword and from heaven the vail descends that wraps our heads in the fatall sentence There is no age of man but it hath proper to it self some posterns and outlets for death besides those infinite and open ports out of which myriads of men and women every day passe into the dark and the land of forgetfulnesse Infancie hath life but in effigie or like a spark dwelling in a pile of wood the candle is so newly lighted that every little shaking of the taper and every ruder breath of air puts it out and it dies Childhood is so tender and yet so unwary so soft to all the impressions of chance and yet so forward to run into them that God knew there could be no security without the care and vigilance of an Angel-keeper and the eies of Parents and the armes of Nurses the provisions of art and all the effects of Humane love and Providence are not sufficient to keep one child from horrid mischiefs from strange and early calamities and deaths unlesse a messenger be sent from heaven to stand sentinell and watch the very playings and the sleepings the eatings and the drinkings of the children and it is a long time before nature makes them capable of help for there are many deaths and very many diseases to which poor babes are exposed but they have but very few capacities of physick to shew that infancy is as liable to death as old age and equally exposed to danger and equally uncapable of a remedy with this onely difference that old age hath diseases incurable by nature and the diseases of childhood are incurable by art and both the states are the next heirs of death 3 But all the middle way the case is altered Nature is strong and art is apt to give ease and remedy but still there is no security and there the case is not altered 1 For there are so many diseases in men that are not understood 2 So many new ones every year 3 The old ones are so changed in circumstance and intermingled with so many collaterall complications 4 The Symptoms are oftentimes so alike 5 Sometimes so hidden and fallacious 6 Sometimes none at all as in the most sudden and the most dangerous imposthumations 7 And then the diseases in the inward parts of the body are oftentimes such to which no application can be made 8 They are so far off that the effects of all medicines can no otherwise come to them then the effect and juices of all meats that is not till after two or three alterations and decoctions which change the very species of the medicament 9 And after all this very many principles in the art of Physick are so uncertain that after they have been believed seven or eight ages and that upon them much of the practise hath been established they come to be considered by a witty man and others established in their stead by which men must practise and by which three or four generations of men more as happens must live or die 10 And all this while the men are sick and they take things that certainly make them sicker for the present and very uncertainly restore health for the future that it may appear of what a large extent is humane calamity when Gods providence hath not onely made it weak and miserable upon the certain stock of a various nature and upon the accidents of an infinite contingency but even from the remedies which are appointed our dangers and our troubles are certainly increased so that we may well be likened to water our nature is no stronger our abode no more certain If the sluces be opened it falls away and runneth apace if its current be stopped it swels and grows troublesome and spils over

with a greater diffusion If it be made to stand stil it putrefies and all this we doe For 4. In all the processe of our health we are running to our grave we open our own sluces by vitiousness and unworthy actions we powre in drink and let out life we increase diseases and know not how to bear them we strangle our selves with our own intemperance we suffer the feavers and the inflammations of lust and we quench our soules with drunkennesse we bury our understandings in loads of meat and surfets and then we lie down upon our beds and roar with pain and disquietness of our soules Nay we kill one anothers souls and bodies with violence and folly with the effects of pride and uncharitablenesse we live and die like fools and bring a new mortality upon our selves wars and vexatious cares and private duels and publike disorders and every thing that is unreasonable and every thing that is violent so that now we may adde this fourth gate to the grave Besides Nature and Chance and the mistakes of art men die with their own sins and then enter into the grave in haste and passion and pull the heavy stone of the monument upon their own heads And thus we make our selves like water spilt on the ground we throw away our lives as if they were unprofitable and indeed most men make them so we let our years slip through our fingers like water and nothing is to be seen but like a showr of tears upon a spot of ground there is a grave digged and a solemn mourning and a great talk in the neigbourhood and when the daies are finished they shall be and they shall be remembred no more And that 's like water too when it is spilt it cannot be gathered up again There is no redemption from the grave inter se mortales mutua vivunt Et quasi cur sores vitäi lampada tradunt Men live in their course and by turns their light burns a while and then it burns blew and faint and men go to converse with Spirits and then they reach the taper to another and as the hours of yesterday can never return again so neither can the man whose hours they were and who lived them over once he shall never come to live them again and live them better When Lazarus and the widows Son of Naim and Tabitha and the Saints that appeared in Jerusalem at the rusurrection of our blessed Lord arose they came into this world some as strangers onely to make a visit and all of them to manifest a glory but none came upon the stock of a new life or entred upon the stage as at first or to perform the course of a new nature and therefore it is observable that we never read of any wicked person that was raised from the dead Dives would fain have returned to his brothers house but neither he nor any from him could be sent but all the rest in the New Testament one onely excepted were expressed to have been holy persons or else by their age were declared innocent Lazarus was beloved of Christ those souls that appeared at the resurrection were the souls of Saints Tabitha raised by S Peter was a charitable and a holy Christian and the maiden of twelve years old raised by our blessed Saviour had not entred into the regions of choice and sinfulnesse and the onely exception of the widows son is indeed none at all for in it the Scripture is wholly silent and therefore it is very probable that the same processe was used God in all other instances having chosen to exemplifie his miracles of nature to purposes of the Spirit and in spirituall capacities So that although the Lord of nature did not break the bands of nature in some instances to manifest his glory to succeeding great and never failing purposes yet besides that this shall be no more it was also instanced in such persons who were holy and innocent and within the verge and comprehensions of the eternall mercy We never read that a wicked person felt such a miracle or was raised from the grave to try the second time for a Crown but where he fell there he lay down dead and saw the light no more This consideration I intend to you as a severe Monitor and an advice of carefulness that you order your affairs so that you may be partakers of the first resurrection that is from sin to grace from the death of vitious habits to the vigour life and efficacy of an habituall righteousnesse For as it hapned to those persons in the New Testament now mentioned to them I say in the literall sense Blessed are they that have part in the first resurrection upon them the second death shall have no power meaning that they who by the power of Christ and his holy Spirit were raised to life again were holy and blessed souls and such who were written in the book of God and that this grace happened to no wicked and vitious person so it is most true in the spirituall and intended sense You onely that serve God in a holy life you who are not dead in trespasses and sins you who serve God with an early diligence and an unwearied industry and a holy religion you and you onely shal come to life eternall you onely shall be called from death to life the rest of mankind shall never live again but passe from death to death from one death to another to a worse from the death of the body to the eternall death of body and soul and therefore in the Apostles Creed there is no mention made of the resurrection of wicked persons but of the resurrection of the body to everlasting life The wicked indeed shall be haled forth from their graves from their everlasting prisons where in chains of darknesse they are kept unto the judgement of the great day But this therefore cannot be called in sensu favoris a resurrection but the solennities of the eternall death It is nothing but a new capacity of dying again such a dying as cannot signifie rest but where death means nothing but an intolerable and never ceasing calamity and therefore these words of my text are otherwise to be understood of the wicked otherwise of the godly The wicked are spilt like water and shall never be gathered up again no not in the gatherings of eternity They shall be put into vessels of wrath and set upon on the flames of hell but that is not a gathering but a scattering from the face and presence of God But the godly also come under the sense of these words They descend into their graves and shall no more be reckoned among the living they have no concernment in all that is done under the sun Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned then had the Hippocentaur who never had a beeing and Cicero hath no more interest in the