Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	work_n	4,896	5	5.7141	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67879	The life and death of VVilliam Lawd, late Archbishop of Canterburie: beheaded on Tower-Hill, Friday the 10. of January. 1644. I. Here is a brief narration of his doings all his life long faithfully given-out, first, that his sayings at his death may not be a snare to the perdition of souls. II. His doings and sayings being compared and weighed together, his sayings are found infinitely too light; yet of weight sufficient to presse every man to make a threefold use from all, of infinite concernment to his eternall soul. By E.W. who was acquainted with his proceedings in Oxford; was an eye and eare witnesse of his doings and sayings in his courts here at London; and other places under his dominion.	Woodward, Ezekias, 1590-1675.; Waller, Edmund, 1606-1687, attributed name.; Marshall, William, fl. 1617-1650, engraver.	1645 (1645)	Wing W3496A; ESTC R6515	29,164	53

William Laud Arch-B of Canterbury Prymat of England was beheaded on Tower hill Ian 10th 1644 W. AL Sculp The Life and Death OF VVILLIAM LAWD late Archbishop of CANTERBURIE Beheaded on Tower-Hill Friday the 10. of January 1644. I. Here is a brief Narration of his Doings all his life long faithfully given-out First That his sayings at his Death may not be a snare to the perdition of souls II. His Doings and Sayings being compared and weighed together his Sayings are found infinitely too light Yet of weight sufficient to presse every man to make a Threefold use from All of infinite concernment to his eternall soul By E.W. who was acquainted with his Proceedings in Oxford was an eye and eare witnesse of his Doings and Sayings in his Courts here at London and other places under his dominion REVEL. 9. 20 21. Yet they repented not of the works of their hands neither of their murthers nor of their sorceries nor of their fornication nor of their Thefts PROVERBS 28. 15. As a roaring Lion and a ranging Bear So is a wicked Ruler over the poor people Audacia est stuper quidam sensus cum malitia voluntatis Verul. Non saepius Phebotomiae necessariae sunt in curationibus quam caedes in Civilibus Ibid. LONDON Printed for Iohn Hancock dwelling in Popes-head Ally 1645. To the Reader IT is the manner to adresse a few words to thee at the entrance to a Discourse which are these I was an eye witnesse of this mans Doings in his life an 〈◊〉 ear-witnesse of his sayings at his Death yet had I not a thought for I thought it needlesse to tell the world what his Doings were no not then when I saw his 〈◊〉 boldly published to the world to make gaine of money thereby though with the hazard of souls till the 〈◊〉 fornight after he suffered Death for the 〈◊〉 On that Day a worthy Minister my dear friend came to me told me that they who were thought the fittest men for the worke had no purpose to doe it there was a mistake for the fittest of Many hath done it then moved me about it by such arguments as might have commanded me and so did though not at that time yet some hours after Then I girded my self to the service To give a Breviate of his Doings first The Reader could expect no other in such scantnesse of time and roome different from that is extant as I thought also the time and place did require Of his saying after that his Doings and sayings being laid together the one may interpret and explaine the other And the scriptures of God may warrant the Reader to be judge of both I have made hast here as I was desired to do and as a man hasteneth to take an Anti-dote to expell the poison he hath unadvisedly drunk down Yet this 〈◊〉 is not of that Nature as to cause Repentance But er ours it may have caused not a few which the Author and the Printer may lovingly divide 〈◊〉 them and be at no losse For the Reader must take all in good part for these reasons 1 Because he may make a great gain by this to his 〈◊〉 He may learn by this how to live order all his doings all his life long How As the righteous Gods faithfull servants do and then he may be sure his 〈◊〉 shall bee like theirs and the comfort of his sayings then answerable to his doings I have through 〈◊〉 Grace strengthening me done all Thy wills Lord I have kept Thy word Come Lord Jesus Come quickly I commend my soul unto Thee For thou hast 〈◊〉 it 〈◊〉 God of Truth 2. The Reader may be informed hereby touching the Religion we without mentall Reservations call 〈◊〉 That it is not like our garments still 〈◊〉 after the fashion of the Times nor like the 〈◊〉 neither now 〈◊〉 and then waining as shee 〈◊〉 to us But Religion is as the Sun a perpetuall and 〈◊〉 Ordinance in heaven 3. Touching the warre about Religion who they are who so venter far and freely in this warre who fight indeed the Battells of the Lamb Truly Reader The old Serpent the Devill speaking through a Dying man as audibly in the eares of a great People as once he spake in the eares of our Grand-mother Eve would have beguiled all the Christian world touching this matter It was my great Care to undeceive thee at this great Point to Discover that Grand 〈◊〉 to thee which I have done but not indeed so fully as I would 〈◊〉 could but yet faithfully not daring for my life to doe otherwise in a matter which did so highly concerne The High God His Christ His Church and His Parliament now fighting the Lords Battells against the 〈◊〉 and His Angells Indeed the Scripture calls the Adversary and enemy row not the Dragon but the Beast And hee would seem the tamest of Beasts a Lamb and make the world beleive he would That 〈◊〉 fights the Lords Battels venters as farre and as freely for the Religion and Faith of Christ as any in all the world Now what see wee For wee may behold now as 〈◊〉 Iohn did in a vision A Beast like a Lamb But how 〈◊〉 he he spake as a Dragon How 〈◊〉 hee As a Dragon wee may be sure And it is as 〈◊〉 before our eyes by his 〈◊〉 and Sayings That though he be a 〈◊〉 in shew he is a Dragon indeed for Dragons 〈◊〉 are never 〈◊〉 then are his words And hence Reader Thou art taught a great Lesson Not To trust the Dragon though in 〈◊〉 like a Lamb and may speak like a Lamb So he 〈◊〉 speak for advantage that hee may Act anon 〈◊〉 a Dragon 〈◊〉 〈◊〉 as all the faithfull servants in the world 〈◊〉 now They send their Embassadour to heaven their prayers thither through the Mediation of 〈◊〉 〈◊〉 and only Friend to make peace that is the peace they breath-after Peace and Holinesse Peace and Righteousnesse Truth and Peace They hearken not what the Dragon saith nor what the Beast saith nor what the Lamb saith which is but like a Lamb they hearken what their Lord saith for He speakes Peace A Peace of their Freinds making and their Gods giving Surely their expectation is from God a peace of his speaking giving And in the world they expect trouble and with the Dragon War while he and the Saints are together in the world These things the Lord hath spoken That which makes amends for all the Dragon can doe or say in Mee yee might have Peace In the world ye shall have Tribulation But bee of good cheer I have overcome the world So saith the faithfull and true witnesse The Amen The Life and Death of VVilliam Lawd late Arch-Bishop of Canterbury Briefly related I Will begin in order with his Life first and his Death after I le set down faithfully and as narrowly as I can his Doings all his life long and his Sayings at his death And this I

shall do for two reasons 1 That every man who will may see That his Deeds and his Words do stand at an eternall Distance and can possibly be reconciled no more than Life and Death can 2 That he who has read his Death his Funerall Sermon there A meer mockery of God and good men the Religion of God and Reformation of men a meer scorn to all these And findes it a snare to his Perdition for he blesseth the man and His fare-well to the world May also read his life and consider well on it lest rising early and blessing his friend because of some light expressions which fell from his mouth at his Death it proves a snare to his soul now and it be counted a curse unto him hereafter I know I shall be envied for this I know not of how many Of none but Malignants sure whose envie I would rather have than their favour Some good men may blame me too I cannot believe that They will blame them rather who were so bold To tell all the world what he said at the point of his departure out of the World thereby to argue his piety towards God and his Righteousnesse towards men And hold the world in ignorance of all he did all his life long which argued him a mighty sinner before the Lord as was the unjust Judge who neither feared God nor reverenced man I but I shall be judged very uncharitable now and censorious of a dying mans words A short Apologie for this 1 I appeal to God that I think I looked with as pittifull an eye upon his departing soul as the best friend he had upon the Scaffold 2 That I shall not judge him or his dying words No I would have the Reader to leave that to God I would help the Reader well to understand what he said at his death by what he did all his life long 3 To undeceive the ignorant at this high point That they may not think to live as he did and so to die without making any confession at all or the least show of Repentance so giving Glory to God and yet die in the Lord the death of the Righteous For these Reasons I have written the History of his Life which I shall pen-up into the narrowest compasse for two reasons also 1 That the common Reader may be at as little cost of time and purse in reading the History of his Life as he he was at for reading his Death 2 Because all the proceedings throughout his whole Arraignment and in Reference to that Crime he pleaded even to his last not Guilty shall be clearly and fully set down to the fullest satisfaction of all the world even those that are the most prejudiced Readers The History of his Life begins from that time 1608. whereof I can write what my eyes saw and what my ears heard concerning him five years after he was Proctor of the Vniversity in Oxford which was in the same year King James came to the Crown of England 1603. Quickly after and to make the more haste he went out Doctor of the Civill Law and was chosen President over the Colledge called Saint Johns I may mistake somewhat in the Account of this time because I was then yong and carelesse to remember it and came my selfe in that year unto the same Vniversitie and to the Colledge at that time next adjoyning to his Colledge I shall note here as an eye and an ear witnesse First 1. That he Doctor Lawd then Arch-Bishop at last and Doctor Howson afterward Bishop of Durham did as their turnes were to preach in Saint Maries Church and Christ-Church there scatter the seeds of evill Doctrines for the suppression whereof and keeping them from taking root Doctor Abbots both and other eminent Divines bestirred themselves and appeared the very next Lords day in opposition to those Doctrines whereunto they would not give place for an hour He went on and declared to all the Christian world 1. His zeale to Formes of Religion and envy to the Power 2. His love and liking to the Shadowes and hatred to the Substance 3. His approbation of Pictures and Images even that abomination the picture of God the Father and furious rage against the Image of God stamped upon and framed in His holy-ones 4. His zeale to builde and beautifie dead Temples made with hands and even mad with rage against the Temples of the Holy Ghost to deface spoile and destroy those living temples 5. His zeale seething hot against the Lord and His Day His pure worship and worshippers His zeale against all these and for all detestable things Crosses Crucifixes and Altars all which the soule of the Lord does hate and yet we know his zeale for all these was notorious all over the Christian world II. All men that know him observed his maner will witnes with me that he labourd to be accepted of greatmen able to lift-him-up in the world as earnestly as Paul laboured to be accepted of the Lord Pauls labour was as his and other his Bishops was to ascend unto the highest Pinacle of honour O with what earnestnesse did he embrace the world And what havock he made of faith and a good conscience all the world knowes But you will say this might not be so he might serve his owne ends and as he said at his death Serve God too seek himselfe first and Gods glory at last No not possible No man can serve two Masters Cardinall Wolsey speakes sadly to this O that I had served God as I served my King then God had not left me as now he has said the Cardinall when he was departing the world This serving the creature more than the Creator If it might be charged upon any man in the world it might be charged upon this Man And this also Minding earthly things Honour from men and Glory from the world We cannot minde earthly things heartily and heavenly things too no more then we can give forth the Male of our flock the strength of our affections to two masters Nor can we beleeve when wee receive honour one of another and seek not the honour that cometh from God onely These Scriptures well thought on would stop us in our eager pursuite after the World or tell our selves what we are The Male of our flock the first borne or strength of our Affections can be given but to one Master Love of the present world argues an heart forsaking the Communion of Saints and carelesse of future Glory I proceed His labour was to be accepted of man and of man he was accepted and advanced after some length of time which I must step over his rising by degrees from one 〈◊〉 to another till at length he had Clambered up to the pinnacle hee aspired unto and there sate down in his Throne as one of his flatterers calls it Arch Bishop of Canterbury Then he was supreame Judge in the High-Commission Court