Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	life_n	time_n	5,425	5	3.6662	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20794	Two sermons preached the one at S. Maries Spittle on Tuesday in Easter weeke. 1570. and the other at the Court at Windsor the Sonday after twelfth day, being the viij. of Ianuary, before in the yeare. 1569. by Thomas Drant Bacheler in Diuinitie.	Drant, Thomas, d. 1578?	1570 (1570)	STC 7171; ESTC S116118	66,054	168

winde which the vngodly do licke which the Serpent doth eate euen such dust i●… Adam such dust is man such dust are al●… men and harken to it all men Rich m●… are ritch dust wise men wise dust wor●… shipfull men worshipfull dust honorabl●… men honourable dust maiesties dust ex ▪ cellent maiesties excellent dust Sera●… that had a thousand thousand men an●… Xerxes that made y sea land with ships ▪ are both of them dust Alexander tha●… called him selfe Gods sonne was dust Senacherib that wrote him self the grea●… king was dust The Bishops of Rom●… that write thē selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these be dust The Latin Docto●… that call thē selues authenticall doctor●… magistrall doctors seraphicall doctors and irrefragable doctors dust He of Rome that called him selfe most holy most blessed Gods vicar Christes pewfellowe more then a mere man and many great names dust Man is dust all men are dust And besides that all men be dust and base and badde dust yet there is a further thing that in this dust of theirs they are full of miserie And therefore where as in the Hebrue toung a Bée hath her name of the order of her working and an Adamant for strokes bearing golde for being yelowe a Grassehopper for eating a Lambe for hauing soft woll a Doue for supplenesse a Horse for hynning and iolitie of his head a Serpent for curious marking and an Ant for gnawing man hath but two names and y one is Adam that is redde earth the other is Enoshe that is miserable And so these fathers almost in that order that I will rehearse them called their sonnes Seth called his sōne Enoshe that is miserie Enoshe called his sonne Cainan that is lamentation Cainan called his sonne Mathusalem that is pearsing death Mathusalem called his sōne Lamech that is pouertie Lea called her sonne Bononi that is my sadnesse These foreelders had foretasted in their own bodies the miseries of mans nature and not doubting but their sonnes should tast of the same they shope them names according But if men will not beleue by their own experience that men are miserable then let men listen to the voyces of men Abraham sayth now and than Domine tu ●…iuisicasti me Lorde thou hast quickned me If Abraham were now and than quickned in his life time then Abraham through miserie was now and than dead in his life tyme then Abraham had his part of miserie in his life time Father Iacob sayth Dies mei pauci sunt mali i. My yeares are but a fewe and those full of miserye Dauid calleth him selfe a dead dogge the sonne of death a worme and no man a wretch and one that is crooked euen to the end one that hath his loynes full of illusions and no health in all hys fleshe And generally of mans miserie he sayth The dayes of our yeares in them selues are three score and ten yeares but if one rub out whilest fowerscore whatso euer is more it is but trauell sorow Iesus the sonne of Sirach pronounceth in many wordes vpon mans miserie but I will make them short Occupatio magna saith he creata est omnibus hominibus c. It is a great adoe that all men haue in this worlde and a heauie yoke there is vpon all the sonnes of Adam euen frō that day that a man commeth out of his mothers wombe vntill that day that a man returne vnto his common mother the earth from him that weareth purple and beareth the crowne downe to him that is clad with meanest apparell there is nothing but garboyle and ruffle and hoysting and lingring wrath and feare of death and death it selfe and hunger and many a whip of god Salomon sayd that he was wery of his life because that all that euer he saw vnder the Sunne was nothing but vanitie and griefe of the ghost Iob sayd that he had vaine dayes and toylesome nightes When I sleepe saith he I say when shall I rise and then againe must I looke for night and be filde with sorrowe whilest it be darke The Prophet Elias sayth I haue liued inough I pray thee Lord take away my life Ionas say It is better for me to die then to liue Ieremy cursed the day that he was borne Our Sauiour Christ was sene often to wéepe but neuer to laugh Paule sayd Miserable man that I am who shall deliuer me from the prison of this death Augustine telleth of pitiful tragedies past in his youth whilest he and his mother Monacha wādred vp and downe Hierome writing of hy●… life with his Monkes sayth that there was forrow●…s in his face and Iseickles from his lippes with continuall sorrow Origine is thought of some to haue dyed for pure harty sorrowe Basill was made olde and vnprofitable before his tyme for Gods Church for trauell and for sorrow Chrysostome calleth the daies of his life the daies of hys sorow Nazianzene saith in his Epigrāmes that his earthly body dyd beare downe his heauenly soule and asketh wherfore his mother did bring him forth into so blacke and miserable a day Barnard in his second booke of consideration writeth on this fashion Consideranti quid sis occurit tibi homo nudus et pauper c. Considering with thy selfe what thou art there comes before thine eyes a man naked poore and miserable mourning that he is a man blushing that he is naked weping that he was borne of a woman for therefore he was a sinner lyuing a short time and therefore he is fearefull replenished with many miseries and therfore he weepeth and is a wretch And verily and in déede he is full of many manifold miseries the miseries of the body the miseries of the hart miseries in doing miseries in suffering miseries whilest be waketh miseries whilest he sleapeth misery it is to what so euer he turnes him selfe Alas Alas euery sonne of Adam is but to much miserable Neither can Adam or Adams sonnes continue yet or goe on in this misery but they must be deliuered of that base and bad earth and of this misery that though they of their owne folly did delight in it yet it must néedes be so that there must bee a seperasion All is misery that they do enioye neither can they long enioye that misery They are ashes and they must returne agayne to ashes Iob sayth that our house of clay and our foundation of earth must be broken vp Paul very learnedly doth call the day of his death the day of his dissolution Dauid sayth that man must goe agayne into his dust Dauid dying sayth I do go the way of all earth And doo not thinke that because I say Adam is red earth and it is sayd that Adam is ashes and shall returne into ashes therefore none but red earth and red men shall dye Of a truth it is so that Adam that is red earth and Melancthon that is blacke earth and Leucthon that is white earth must dye too

They must all learne to treade the way of al earthes Yea Madams thinke it to be so as I say Red earth black earth and white earth must go Dauids way Yea verely rosiall coulers and cri●…nson chéekes must go Dauids way must go the way of all earthes Thinke vpon your death and vpon the next life for ye must dye ye must dye there is no remedy Dauid and Iob prayed God to remember them because they were earth and ashes God him selfe doth pray and warne this forgetfull world to remember thē selues that they are earth and ashes It is sayd remember thy last end and thou shalt not sinne euerlastingly But I warne men to remember theyr beginning and they shall not sinne euerlastingly For then they shall be burthened with the remembraunce of the basenesse and badnes of their metall they shal be burthened with the remembraunce of the misery in their base and badde mettall and so be driuen for reliefe to Christ the refresher and all that come vnto him he will not cast them out And thus much vpon that poynt who was naked Now let me say a while what it is to be naked It is as I sayd to be without weapon to be without wéede So was Adam in his first state so was Adam in his best state And here the Anabaptistes a people full of frensie and furor would be glad to helpe them selues in their fancie that no man ought to weare weapon because that Adam in state of iunocencie wore not weapon And besides that that they haue this argument lest they should seme to be empty handed they alledge further reasons of this probation as thus out of Esay Mine is the vengeance I will require them Agayne out of the sayd Esay that Christes kingdom is like y waters of Shiloah which wa ters do run quietly and with out hurly burly Againe out of Michah that speres shall be turned into shares and swordes into mattockes Agayne out of our Sauiour Christ If any man geue thee a blow on the right side turne thou the left side Agayne He that smyteth with the sworde must perish with the sword Agayne Let not the cockle be pulled out till the haruest time Agayne out of S. Paul our weapons are spiritual weapons But ye shall haue answer to these argumentes out of Augustine to Marsellinus in the fifth epistle and to Faustus Manichaeus in the 22 ▪ booke and in Chrysostome vpō these wordes do not resist the euill For I can not now my selfe stand vpon them and these reasoners them selues are so vnreasonable and so voyde of all credit that to name them and their arguments is to discredit them and their argumentes And in déede it is easy to proue the contrary doctrine to theyrs For Ecclesiastes sayth Tempus belli tempus pacis A time of warre and a time of peace Dauid sayth in the 144. Psalme Blessed is God which teacheth my handes to fight and my fingers to battayle Dauids fingers were fighting fingers yet Dauids fingers were holy fingers In the booke of Kinges Dauid sayth to Saul thou fightest the Lordes battayles And Abigail sayth to Dauid thou fightest the Lordes battayles If some warres be Gods warres then all warres are not forbidden The Baptist doth seeme to allow of souldiers for he geueth them rules of life as that they should smite no man and that they should be content with theyr owne wages Paul would haue him selfe led to Cesaria by strength of souldiers Our Sauiour doth say Geue vnto Caeser that which is Caesers That which was geuen to Caeser was tribute geuen to finde souldiers as Augustine doth often say Now reasons why there should be weapons there be many But this is the speciall reason which the Cantons where euery man weareth a weapon alledge for theyr so doing that the magistrate and countrey may be assisted and defended And if it be so that euery man do weare weapon and ought to weare weapon for the magistrate and ought not onely to weare it but also to draw it at the magistrates voyce and to do as it is said in the 3. booke and 4. chap. of Esdras If the the king alone say do kil they do kill If he say do forgeue they do forgeue If he say smite they do smite If he say banish they do banish If he say cut vp they do cut vp I say if the people ought thus to doo for the prince and magistrate to draw theyr weapon in his cause and to lay downe their life at his foote how much more ought the magistrate for his owne cause and for all their causes to beare weapon not to beare it in vayne but to purpose For some one stroke at some one time to some one person from the princes hand doth let many thousandes of vuff●…ts and blose which otherwise must be dealt els where beare them of who can But they will tel me which they tell the prince commonly that she hath a goodly amiable name for mildnesse and that now to draw the sword in this sort were the losse of that commondation It is to be hoped that notwithstanding the loue and delight in names and titles that the prince will doo no more then that which by Gods word she can and to the health of her selfe and her countrey she may These great merueilers at mildnesse must remember that mildnes to some is oft times vnmildnes and crueltie to many other And I dare warrant the prince this before God and man that it is both good policie and good diuinitie to punish Gods enemies and her enemies and that her maiestie punishing euen to the vttermost Gods enemies shall neuerthelesse by Gods word reteine the name of a mild and mercifull prince She may be iust seuere and yet she may be mercifull and mild this is it that I will defende It is good policy to punish them as I thinke Vlisses in whom the poetes did fayne to be a whole form●… of policy when Troy was taken and Andromaca mother to Astianax was a great suter that the boys should not be cast downe headlong from the turrettes top that he should not be put to death of truth woman sayd he thy teares do moue me much but yet the teares of al my country women ought to moue me more to whom this boye in time may bring much indamagement In this saying is two argumentes the one the teares of moe ought to moue more the other the teares of countrifolkes then of foriners of true subiectes then of false rebelles Thus thought Vlisses thus thought wise Vlisses It is to be thought that now to her maiesty there wil be mourning moning for husbādes and sonnes for kinsmen and frendes mens eyes will be moysted with teares and wemens chéekes will be bedewed but the prince shall doo well to remember that Vlisses sayd The teares of moe ought to moue more and a greater regard ought to be had to the teares of those