Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	die_v	live_v	4,633	5	5.0748	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11377	Dorcas: a true patterne of a goodly life, and good end With a pithy exhortation to the practice of faith and good works. In a sermon preached at Totnes in Deuon, Ianuary 14 16[...] at the funerall of Mrs. Mary Bab, widow. By Thomas Saltern, sometimes lecturer there; and preacher of the word at Bradford. And now published, at the request of sundry godly persons.	Saltern, Thomas, b. 1579 or 80.	1625 (1625)	STC 21636; ESTC S112139	17,242	24

against the lust of the eies couetousnesse for hee might easily be perswaded not to loue the world that would duely consider how soone hee might leaue the world and the things of it against pride of life it would bee auailable for what should make him lift vp his heart aboue his brethren whose head hee may happe to trample vnder his feet that now kneeles before him O if a man would but thinke on it how vile Christ became for him what himself is in himself weaknesse in his birth wickednesse in his life the subiect of rottennesse in his end in his comming into the world miserable in his liuing in the world sinfull in his going out of the world the heire of corruption if not the child of perdition too this would make to stoope the necke of pride as white as Iuory which must shortly be as the clay in the streets And lastly against the lusts of the flesh which though neuer so much doted on and euen made an Idoll of must first breed a multitude of wormes then be deuoured of them nay there are three things that wait to share vs and what we haue betweene them the wormes to haue our flesh the world to haue our wealth and the Deuill to haue our soules and euery of these so well contented with his owne part that he will not leaue it for both the other the world will not care for our soules or for our bodies so it may haue our goods the wormes will not care for our goods or for our soules so they may haue our bodies and the Deuill will not care for our bodies or for our goods so he may haue our soules but let vs therefore care more then we doe if not for our bodies let death make his best of them that he can yet for our substance and for our soules to put both our houses in order before wee dye our outward and our inward house the one for setling of peace both our owne and theirs whom wee leaue behinde vs and the other for our soules eternall happinesse and both these because it may be said to any of vs thou shalt dye and not liue before it can be said put thine house in order that so the houses especially of our hearts may be in order alwaies Conclusion And thus we haue followed Dorcas as farre as my text did lead vs Is there now euer another Dorcas for me to speake of sure this towne had and habuisse decus The memoriall of the graces and godly end of Mistris Mary Bab. it is a credit to them that they had for shee was a credit to them while they had her in a good degree such another Dorcas Concerning whom though I should be silent and shall be sparing yet this Church which she duely frequented those poore whom she continually releeued this towne which she alwayes loued nay not Ioppa onely and this her dwelling place but all that knew her by acquaintance and many other that did not know her but by the eare will yet say and it will be said hereafter perhaps with more feeling then now that this place hath lost a Dorcas who was as the name I told you signified in the root of it cleare-sighted to bethinke herselfe how she should and to prouide in some measure that she might so lead her life here that shee might afterwards liue eternally with God as her good life and right Christian end doe assure vs that she now doth Why is shee dead then what else meanes our meeting here at this time what this great concourse of people in all whose faces a man may easily read the loue and griefe that brought you hither and shall I not think you thought her worthy of loue I am sure you had reason so to doe you the poore of this place to whom I cannot say as Dauid to the Daughters of Israel weepe for Saul that clothed you in Scarlet but weepe for Dorcas who was alwaies ready and to her end and at her end to succour and releeue in great measure your wants and necessities wherein if other women did well yet shee surmounted them Yet doe not weepe for her weepe for your selues and for your sinnes serue God in holinesse and godlinesse of liuing expresse so your thankes to God for blessing her a●●●●ntinuing her so long among you till shee was aged fourscore yeares and fiue for your good and then doubt not but if ye serue God as ye ought hee will prouide for you as you need or else feare that God will take away more Dorcasses from you if at least there bee more and it fare worse with you yet then now it doth But our Dorcas did not dye till she was sicke first and in her sicknesse O how did God shew that whom hee loueth hee loueth to the end and toward the end expresseth it more abundantly as he did to her who as if shee knew that this sicknesse should be her last and because she knew that the least thought of worldly things is of force to withdraw the mind from necessary meditations left presently the care of these things to others whom by her Will many yeares before made she had trusted with these things spent euen al the rest of her time as I am and you may be informed by those to whose report you can make no scruple to giue credit in a right Christian preparation for her last end by an often confession of her trust in God sorrowfull acknowledgement of her owne wretchednesse admirable patience in the middest of her paines earnest desires to be with her Sauiour yet with Christian submission of her will to Gods to the great comfort of them that came to comfort her till euen at her last moment as if shee saw heauen open and her Sauiour ready to receiue her into his armes shee desired to be heaued vp into the armes of her Sauiour who did not stay long from her nor would let her stay long from him but receiued her soule into his heauenly Kingdome leauing her body to be by vs brought vnto it long home there to sleepe in its bed of rest till at the last day it rise againe and be made partaker of that endlesse happinesse which her soule in the meane while doth alone enioy and whereto God in his due time bring vs all for his great mercies sake and the merits of his Sonne and our Sauiour Iesus Christ To whom c. Her Epitaph DEare is the death saith Dauid in God● 〈◊〉 OF all his Saints of her among the re●● RIch in good workes and almes and day and night CArefull to serue God loued of the best AGed in yeares in goodnesse mercy loue SHee sickned died and now doth liue aboue FINIS

DORCAS A TRVE PATTERNE of a goodly life and good end WITH A PITHY EXHORTATION to the practice of faith and good works In a Sermon preached at Totnes in Deuon Ianuary 14. 1630 At the Funerall of M rs Mary Bab Widow By THOMAS SALTERN sometimes Lecturer there And Preacher of the Word at Bradford And now published at the request of sundry godly persons Prou. 31.30 Fauour is deceitfull and beauty is vaine but a woman that feareth the Lord she shall be praised LONDON Printed by M. F. for Roger Iackson and are to bee sold at his Shop neere the Conduit in Fleetstreet 1631. DORCAS A PATTERNE OF a godly life and good end Act. 9. vers 36 37. Now there was at Ioppa a certaine Disciple named Tabitha which by interpretation is called Dorcas This woman was full of good workes and almes-deeds which shee did And it came to passe in those dayes that she was sicke and dyed THis whole Chapter may well be diuided into two parts the one concerning Saint Paul the other touching Saint Peter the one the Apostle of the Gentiles the other of the Iewes The ones wonderfull conuersion the others miraculous operation the conuersion of the one from a Wolfe into a Lambe from a Beare into a Sheep from plaiing the Lyon of the Tribe of Beniamin into following the Lyon of the Tribe of Iudah from Saul into Paul from a persecutor into a Preacher of Christianity The others miraculous operation in healing a sicke man at Lydda in raising a dead Woman at Ioppa both workes 〈…〉 but the latter more by how much more harder it is to giue life to one that is dead then to restore health ●n one that is sicke In this later story besides many other circumstances that may bee noted I obserue vnto you these three First the person raised to life Tabitha which by interpretation is called Dorcas Secondly the instrument which God vsed in the raising of her viz. Saint Peter Thirdly the effect of the miracle which v. 42 is intimated to bee twofold fame brought to the eares and faith bred in the hearts of many people for it was knowne throughout all Ioppa and many beleeued in the Lord. I will speake onely of the person raised for my text stretcheth it selfe no further concerning whom the story records three things her life her death her being raised againe Of the third point nothing at all at this time for it commeth not within the bounds and limits of my text only of the two former her life and death whereof you haue a Sermon in print so intituled The Life and Death of DORCAS to which I will refer you for many good notes which because there so fully handled by me shall be omitted In speaking of her life I will intreat of two things first of her name Tabitha by interpretation Dorcas and secondly of her profession her profession in the forme of it shee was a Disciple and her profession in the fruit of it she was full of good workes and almes which she did In intreating of her death I will speake of two things the fore-runner of her death which was her sickenesse and the euent of her sicknesse which was her death The first thing then to be spoken of is her name Tabitha and that is Dorcas which names doe signifie a Roe or a Bucke and are both of them deriued from such rootes in their seuerall languages as doe betoken to see I will say nothing of that obseruation that might here bee made how that God knoweth his children by name as he said to Moses Exod. 33.17 Thou hast found grace in my sight and I know thee by name to shew that particular and peculiar knowledge of approbation whereby God knoweth the elect aboue others nor any thing of the discreet choice that should be vsed in the naming of children in which point as I commend not the nicety of some who like no other names but such as haue their good signification in holy Scripture so I much rather condemne their absurd folly who out of wit as they thinke I am sure without any dramme of discretion giue ridiculous and vnseemly names to the children they come to be sureties for The note I doe gather out of her name and I will but touch vpon it is in a word this as her name was so was she Tabitha or Dorcas was her name and she was and wee ought to bee cleare-sighted and with our eyes open to the things that concerne our soules health In things of the world we are Eagles but beetles and moles in diuine matters curious inquisitors into the liues of other carelesse neglecters of our owne estates and of what belongs to our Christian duties whereas if we would search the Scriptures as wee are commanded we should in them be taught what the obiects are which God would haue vs chiefly to fixe the eyes of our cares and endeauors on See that you keepe my Sabbaths Exod. 31. See said old Tobit to his Sonne that thou neuer doe that to any man which thou wouldest not that another should doe to thee Why seest thou the more in thy brothers eye and doest not see the beame in thine owne eye Mat. 7. See that no man deceiue you See and take heed how you heare See that you walke circumspectly not as fooles but as wise Ephes 5.15 See that none recompence euill for euill vnto any man c. 1 Thes 5.15 And in many other places of holy Scripture we are taught that if we wil be true Dorcasses indeed we must cast our eyes the eyes of our affections not on things below but on the things that are aboue Collos 3.2 Therefore did Dauid pray vnto God saying Turne away mine eyes that they behold not vanity But I haue seene saith Salomon and considered all the workes that are done vnder the Sun and behold all is vanity and vexation of spirit Eccles 1.14 The next thing to bee spoken of in the life of this Dorcas is her profession which was not in shew onely and for formalities sake but in deed and in truth She was a Disciple and full of good workes almes which she did A disciple in professiō in practice too a disciple in confession and conuersation too the one by her faith and the other by her workes the one is as the roote the other as the fruit of Christian profession They met together in her and must in all that will be true disciples Without faith it is impossible to please God Heb. 11.6 and without holinesse impossible to see God Heb. 12.14 Faith without workes is dead and workes without faith are sinnes not in the substance and because they are done but in a maine circumstance because done without faith Morall honesty without profession of the true faith is blind and wanteth an eye to direct it and profession without practice on the other side is lame and wants a foot to cary it in the way to heauen Therefore saith