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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	earth_n	part_n	7,610	5	5.1031	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44967	Two sermons by Geo. Hall ...	Hall, George, 1612?-1668.	1641 (1641)	Wing H339; ESTC R19103	23,750	56

is the earth the common receptacle of the living and of the dead other Elements serve us in our life her service continues after death when our funerall fires have turn'd us to ashes when the Aire our Breath hath left us and the water belcht us up shee is to our tossed bodies a shore to our bodies turn'd to ashes an Urne to our bodies out of breath a place of Repose a Seat to rest in Thus much of my second part our returne to the earth I now come to our returne as the end of evills Hercules his Pillars were the terme of his Travailes the terme of his life was the terme of his labours Life and Labour goe hand in hand death and rest hence some did conclude it the prime good not to be borne the next to dye speedily Plinie thought so well of death that he conceived no other end of venemous Herbes than to rid men out of life siquando taedio esset when it grew wearisome But seek not said Solomon death in the errour of your lives Death is not to bee hastened and need not bee feared never did Pinace arrive at the blessed Islands that first passed not through the straights of Death God and Nature have set them between us and home There is a place sayes Iob meaning the grave where there is no order and yet this for our comfort there is no tumultuous confusion for Pompey and Caesar are at peace the Senate and the people nay Rome and Carthage Fortune there rules no Orbe anger and revenge lye chained up and they that divide the Empire of our living world pride ambition injustice fraud covetousnesse oppression have not so much as one little Province 'T was well done of Nature that condemned us not to any long stay here that cuts off our sins with our thred and our paines with our lives for did not men weep oftner before the floud than after and did not old Priamus shed more teares than young Troilus to all that float upon the troubled waves of this world there is one common and universall Haven the haven of death and yet even there in the very haven doe all men suffer ship-wrack which casts me on my fourth and last part the discourse on death as death is an evill Sin and the punishment of sin are members adequally dividing humane evils the former presupposed no evill or privation it presupposed imperfection in him that sinned as mutabilitie of will which is no evill or privation for it is universally actually in all individuals but no privation is actually affirmed of the whole species the later presupposed evill an inordination in free actions or omissions called Malum culpae which in Gods justice is payed with that other called Malum poenae the evill of punishment to which member I reduce the hate of Nature the last enemy the last of evils Death but not the least Can that be the least of evils which is so abhorred of all those appetites which God hath printed in the soule to wit the naturall animall and rationall Does not the nutritive facultie earnestly labour to maintaine us in being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sayes Aristotle Mor. 1. even when wee are asleep Does not the irascible defend our being and the concupiscible together with the generative propagate it Does not that universall facultie as Suarez cals it the will love and desire the being and well being of all inferiour parts Shew mee but any thing of the most obscure being that desires not to maintaine that being and I shall the sooner with the Egyptians believe two Gods that made the nature of things the one good the other bad Stay then take notice see and be amazed too to see by what strange wayes and windings the derived rivers become tributarie to the sea all things flow from the deep of divine goodnesse see how hee fetches them back againe hee hath made them all at least by some analogie to love him in that they love themselves for they are drops of the bucket and so much as they love themselves which are by participation so much they must needs love him which is of himselfe they cannot love to bee but they must love him who swallowes up in his infinitenesse of being all being whose nature and essence it is to be let me tell you of a paradox if there bee any in afflicted Jobs case that weep that they died not from the womb that blesse the barren mother and the paps that never gave suck even these the damned spirits and unhappie soules out of a meere love to their being desire not to be such is our love to our being and God himselfe glories to say of himselfe I am and yet this our being does death as far as it can destroy Againe can that bee the least of evils which drownes in teares the eyes of widdowes and orphans that leaves the streets as a green field and changes the palaces of Princes into lodges of Bats and Owles that had not God for a father not Nature for a mother till she was adulterate that is ushered in by a thousand evils the sword pestilence and famine excesse in labour excesse in pleasure lingring griefe and sudden mirth with a thousand more Now that death is a passage from these to a more blessed mansion from these cloudy regions to those enlightned by the Lord God it is no thank to death death is still the ruine of Nature the demolisher of Gods Worke this is the goodnesse and power of God who will raise us againe out of the dust and the dark grave and then will blesse us and shew us the light of his countenance and say in the end of the world as hee said in the beginning let there be light and there shall bee light a light that no Cloud from thenceforth shall dim that shall never set to which light hee lighten us who lighteth every man nay who is that very light and for Iesus Christ his sake our onely Lord and Saviour Amen FINIS The second Sermon ECCELES. 12.1 Remember now thy Creatour in the dayes of thy youth THE Text naturally falls into these parts First an act Remember Secondly the object of that act and that first in a generall notion as the Creatour Secondly in a speciall with this restraint or appropriation thy Creatour Thirdly the time when set forth three wayes First in thy youth Secondly in the dayes of thy youth Thirdly now in the dayes of thy youth First of the act Remember But because the memorie of any thing does of necessitie suppose the former knowledge of that here comes in another act layd downe by way of supposition that we know God First then of this supposed Supremum in homine sayes S. August de Civit. Dei attingit supremum in mundo The noblest faculty in the little world man reacheth to the noblest thing in the great world God the builder of heaven and earth When God in the creation did

benefit is partly his that rules and partly his that is ruled and such a service had hee in the Gospell in whose behalfe the Centurion besought Jesus in this forme {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lord my boy lyes at home sick of a palsie And the Originall will beare my child lyes at home sick of a palsie And such a service was that wee read of in Genesis and Isaac blessed Esau that he might serve his brother But now beyond both these there is a relation of Lord and Servant betweene God and Man where the Lord reserves to himselfe onely honour and puts over all the profit to us his servants and yet though our service be not good to him but to our selves it is his pleasure and goodnesse to require it it is he that led the pen of Salomon when he began this Chapter as wee should begin every day of the weeke every day in the yeare Remember now thy Creator in the dayes of thy youth The Creator is the object of our remembrance and that first in this generall notion as the Creator secondly in a speciall as thy Creator First of the generall the poore Philosopher that knew no other no better God than the Sunne when he was asked for what he was borne made answer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to looke upon the Sun though his ignorance was too too grosse in that he made a God of a Creature adoring the Sun for him that inflamed the Sunne yet had his ground beene true had that beene a God which he supposed to be a god how worthy had his answer beene to be sent in Letters of gold to posteritie to read and practise bee it what it will 't is writ against us and shall be read against us at the great accounts if knowing the true God we denie him in our lives Of all those Acts by which Almighty God communicates himselfe to the Creature hee is most visible in his act of Creation as for his acts of executive providence though they are equally certaine yet they are not equally seene it was the ignorance of those that puzled the Epicure and drove him to his wits end to finde out why all things come alike to all to him that sacrificeth and to him that sacrificeth not why the thunder-bolt should passe a Taverne and fire a Temple why the Foxes should have holes and the Birds of the aire nests but humility and simplicity not where to lay their head which knot when he had thus tyed but could not untie hee desperately broke it and peremptorily sets downe that there was a God in heaven but he a carelesse and sleepy one wherein in that he took away from him providence hee indeed left him no God not much unlike the Cretians that call their god Iove immortall yet talke of his Tomb with this inscription {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Here lies Iove the Son of Saturne but his act of Creation he that sees it not must needs be guiltie of damnable ignorance of voluntarie and affected ignorance and seems to have his eye-lids given him for nothing else but to shut out day and therefore this remembrance of God is rather urged from his act of Creation than from his act of Providence There is a second reason which may claime our remembrance of him and that is the extent of his goodnesse in this act of Creation before heaven or earth before day or night had God beene of eternall and infinite continuance he was then alone solitarie yet wanted no company it is not with him as with man whose naturall infirmities breed a naturall and necessary desire of society hence says Solomon two are better than one neither wanted he the earth for a foot-stoole to want a foot-stoole is proper to bodies to elementary and grosse bodies neither wanted hee a house to dwell in for then he should want it now For behold the heaven of heavens containes him not and yet for all this it pleased him to create an heaven and earth the one for thy Footstoole the other for thy Canopy both of them of rare beauty of wonderfull continuance of such perfection that to them as Solomon sayes no man can add and from them can no man diminish unlesse it be some one so wickedly curious as he in Lucian that blamed him first for making a woman secondly for placing the Bulls hornes above his eyes But because no efficient acts at randome but has respect to some end which either it selfe tends to but apprehends not as it is in all things below man or which it selfe both tends to and apprehends as it is in all intellectual agents and chiefely in the first the infinite wise God who therefore in the Theologie of the Gentiles is called the first intelligence take further notice of the end for which hee became a Creator and then unlesse thou be more stupid than Clusius Sabinus that could never hit of Hectors Name or Messala Corvinus that forgot his owne thou canst not but with thanks and amazement call to mind thy God thy Creator and his mercies which have beene of old Look into the upper and nether world both Sunne and Moone give thee to see though they see not themselves and in this lower world whatsoever bleats or lowes or roares upon a thousand hills whatsoever chants in the aire or is silent in the water both are and grow and multiply either for thy pleasure or for thy necessitie descend from the sensitive degree to the vegetative thou shalt find the Laurell in the cold of Winter put off her leaves for Caesars head for him the Pine leaves her native Mountaine for an inhospitall Element and at the Artificers pleasure the Cedar comes downe from Lebanon and puts on the forme of men of beasts of gods If this bee not enough doe but thinke how GOD hath placed the head of trees below the foot of man {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The head of a tree is the root Arist. de anim Of all these Et Dominiū usus fundatur in humana natura Suar. de oper. 6. dierum Both Dominion and use is founded in the nature of Man Whatsoever hee created in those first sixe dayes of the world hee made in reference to thee to thee I say whosoever thou art hee desires no man to remember him for whom hee did not create these things hee that hath not so much land as hee can cover with his prostrate body for him was the whole earth created whatsoever is now inclosed had not sin entred into the world should have laine common the Civilian had not broacht those termes of division dominion acquisition prescription usucaption occupation it had not beene in controversie whether the Mariner might cast Anchor at this or that shore nor whose was the swarme of Bees that setled in this or that tree there had beene no setling of Land-marks no buying no selling either of hand of Iustice no