Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	die_v	live_v	5,133	5	5.1165	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96863	The saints entrance into peace and rest by death: as it was held forth in a sermon / preached at the funerall of that honourable statesman, and ever to be valued father and lover of his country, Sir William Armyne baronet one of the members of the high court of Parliament: in the day when hee was buryed with his fathers, being honourably but mournfully attended from London where he dyed, to Lenton in Lincolnshire, where he was interred, in the ancient sepulchre of his ancestors, May 10. 1651. By Seth Wood preacher of the Gospel at Lenton.	Wood, Seth.	1651 (1651)	Wing W3406; Thomason E632_8; ESTC R206455	20,106	28

with our deare Saviour when for the last farewell of their power and malice they fetcht such a mighty blow that they broke both arme and sword and indeed it put our valiant Champion so far to it that he fell with Death but got up againe and left Death dead for ever so that now Death hath no more dominion over him nor us through him as in Rom. 6. 9. so that believe it Saints the King of Terrour's dead and shall play Rex no more amongst you Then secondly under covert of this perswasion I le stand and Vse 23 show the strongest consolation that can be imagined both Over Death and Over the Dead First it is rich and strong comfort over Death the thing that thou fearest so much will prove advantage to thee Christ is thy convey through all thine enemies quarters with a considerable body and will secure thee and bring thee off with honour rebuke thy weak feares Oh thou saist if I were but past the borders of death I should doe well sure we are of little faith that we cannot take Christs word for our securitie the Saints gone before have slighted contemned wished for death nay rejoyced in it like a Wedding day Old Jacob dyes with such composure of spirit calls for his Children blesses and kisses them and gathers up his feet into the bed and dies and no more Moses that morning the messenger of death comes goes and views the Land of Canaan and envies not them that should enter into it for hee was provided of a better and so walkes up the hill and dies and not a word of feare or discontent and as Christ the deliverer drew nearer it was counted nothing nay best of all to dye and therefore in the New-Testament Death is termed 1. Flitting to a better house 2. Sowing for a Crop 3. Gaining and advantage First Death is termed flitting as in that excellent place of 2 Cor. 5. 1. when Death turns the Saints out of doors they are not to seeke of a better house a house built and prepared and furnished at the cost of Christ for us as you may read in the 14. of John 2. I goe to prepare a place for you and in my fathers house are many mansions if not I would have told you that you might have made your termes with your old Landlord the world but I have provided for you now who would be troubled to flit from a smoaky Cottage to a stately Pallace Secondly Death is termed sowing as you may read John 12. 24. Except a Corne of Wheat fall into the ground and dye it abideth alone c. Now sowing is all our hope for a Harvest the Country-man is not affraid to cast his very bread upon the waters because it will come up after many dayes so shall the Saints after falling into the ground by death arise to everlasting glory Thirdly Death is termed gaine in Phil 1. 21. For me to dye is gaine many feare to live by the losse but me thinks none should feare to dye for gaine especially such considerable gaine as an incomprehensible weight of glory But take but the point and me thinks none should be affraid to enter into peace how sweet is peace to all men and what hurt will Christs peace doe you are you affraid of Abrahams bosome or of paradise or what danger is there in this new Ierusalem or the Lords joy Christ once said to Peter in his fainting fear not it is I so he stands upon the shore of death and saies to believers feare not Children it is I your Saviour and nothing shall hurt you whilst I am here then Saints lift up your heads when death draws nigh for then your redemption draws neer Here is also comfort in the next place over the dead though heavinesse must needs be at parting with such dear relations and such precious peices for use and service as these now we mourne for yet here shines out a bright beame through our cloud of mourning He is entered into peace and such peace as if thou sawest as perfectly as thou doest earthly things and as we shall hereafter doe heavenly I dare say thou couldst not find in thy heart to wish him here againe when your Children goe from you to Wed or Trade though you love their company well yet you will not hinder their preferment but let them depart so when Father Child or Friend goes to glory though our lives be lapt up in theirs yet it were but harsh nay absolute unkindnesse to wish them here againe in this wretched world when our Saviour wakened out of his sleepe of death and got him ready for the resurrection he left the linnens in the grave to wipe his Disciples eyes and sent them this Message that he was risen to glory and here is linnen for your eyes that weep over the grave of this indeed worthily to be lamented lover of you all that Hee is entered into peace And now passe we to the second good turne that Death doth for the Saints viz. brings rest to the outward man 2. That Death gets the Saints to bed they shall rest in their beds Obser 2 Nature thinkes Death none of the handsomest undressers but no matter if love makes the bed who gets thee unready quiet rest is the issue now that which commends this rest to us are these five particulars 1. It is superlative rest 2. It is universall rest 3. It is Childrens rest 4. It is sweet rest 5. It is rest in hope First It is superlative rest 't is none-such exceeding all earthly rest the Kings of the Earth take no such Job therefore speaking of the desirablenesse of death for rest saith Job 3. 13 14 15. There had I been at rest with Kings and Counsellors of the earth which build desolate places for themselves or with Princes that had gold and filled their houses with silver I had then had as good a house to sleep in as they that have so many that they let them lye desolate for want of time and leisure to live in them a Saint shall rest like an Emperour in the grave Gold and Silver cannot purchase such rest 2 It is universall rest 1. From Vanitie 2. From Vexation 3. From Oppression Frist It is rest from Vanitie there shall neither be hunger nor cold nor nakednesse there we shall struggle no more with those difficulties alterations vicissitudes which wil make a great King even Solomon cry all is vanity 2 It is rest from vexation all our Comforts here do not only fail us but foole us and baffle even our cheifest masterpeeces to deliver our selves from those incumbrances which attend our fairest hopes but in death there shall be no more paine nor crying O my bones or my bowells there shall be no more gout nor stone feavors nor head-ach death will be a perfect cure of all diseases therefore Job on this account seeks and hunts for the grave as you read Job 3. 20 21. why is

death and call it but sleep Thomas was content to dye also It is easily applied to our purpose that Saints should no more feare to dye then rest in beds and sleep for though death do but somewhat ruggedly rocke as to sleep yet if the rocking shake and be uneasie the rest is sweet and quiet as this our deare and noble friend finds who now sleeps with his fathers and enjoyes the precious things of the everlasting hills while poore we must walk in the valley of the shaddow of death for a season And now turne we from Death to the Dead And surely but that wee must perfectly submit to say every hard word after God it were a very hard word indeed to say that he is dead Methinks this honourable but mournfull company looks like that goodly traine which came up with old Jacob out of Egypt in the day when they brought his body from Goshen to Machpelah the Sepulchre of his Fathers to be buried and me thinkes this place lookes like the Floore of Arnon where they mourned with a very sore lamentation as you may read in the last Chapter of Genesis so that the Country people called it Abell Mizraim vers 11. which place as it properly suits with our posture so it justifies great mourning for persons signally usefull to their people and serviceable to God and it also showes that it is not besides the rule to set up memorialls of their worth and service a stepping-stone might serve at the head of such a meane grave as mine but sure a pillar would be built upon such a grave as his as Jacob did on his beloved Rachells and though all the book passe with blankes in the margine yet such a sentence as his life must needs have a marginall note And here if I should put off the Divine and take up the Orator alas his worth would be above my Oratory it were a taske fitter for some of those old hony-mouth'd Romans but yet hee would be super rostra above their standing stooles for he must be Christian as well as Orator who understands or tells his worth for his Christianity were his best parts which a Heathen Orator would leave behind If I should adventure to make a rough draught of him I should never doe it as the life yet seeing that Providence hath put the Pensill in my hand I le draw and though it be nothing so beautifull as the life yet you shall say 't was he and the limbner meant well I will here enter one caution that for the particular passages and speeches which I have observed to passe from him though I may not light upon so proper phrase as he did and could cloath them in yet I shall give you the substance of them as a draught of his spirit And now that I may put the stones of this pillar over his Grave into some forme and order I will observe this rule in speaking to four particulars viz. to show what he was 1. In his naturall capacity as a man 2. In his spirituall capacity as a Christian 3. In his civill capacity as a States-man 4. In his private capacity as Ruler of his Family First For his naturall capacity as a man I need say nothing to his Stirpe and Extraction though very ancient honourable for that were to enter into the province of another faculty of Herauldry which attends this service in the professor of it Neither need I say much to Natures workemanship in him you all know will long remember that his person was lovely his body being a goodly Mansion for a gallant soul he alwayes kept it as became a Temple of the Holy Ghost As for his Intellectualls they were above the ordinary size of men his apprehension quick and his judgement fixt it is the defect of many a great wit to have a better appetite then concoction but he was able with a sure judgement to digest all he tooke in he gave very great testimony of his abilitie this way both at home and abroad and they that knew him best will say that he had an able and a nimble soule being by his sollid wisedome the constant Master of a cleare and smooth Fancy As to his conversation amongst men as a man it was on every side and among all men desirable and delightfull It is said of Titus the Roman that for his excellency this way he was stiled deliciae humani generis the delight of mankind and it is no vaine boast to say of the goodly comportment of this noble gentleman that he was apleasancy to all that knew him his carriage was so justly contemper'd betwixt a kind of severe bravery and an humble courtesie that he was contentfull to all grievous to none in his very countenance and presence was both a checke to the presumptuous and an incouragement to the meanest of wisdomes children to draw near Thus I have said a little to his naturall capacity as a man and I am confident take him but thus far had he been a Roman and lived in those dayes when they knew how to value gallantry to its worth they would have counted him worth his weight in Gold But we will passe unto his better parts this is but chaulke and charcoale to the lively colours his Christianity laid upon this ground we come therefore Secondly To his spirituall capacity as a Christian And as a faire foundation for a notable structure in this kind he had a father eminently vertuous and religious as they that knew him very well report him whose study was to make his son good as well as great there was nothing wanting which so good a parents care and love could prompt to accomplish this end and the son quickly gave faire proofe that his soule was no barren ground to such good seed for what principles his parent taught him in the trade of his youth hee quickly grew master of and set up for himselfe that which made great part of the world know lesse of his worth then was really in him was that it was his principle rather to do three good deeds then talke of one hee was like a peece well and deeply charged you should have seene his fire before you had heard his report I have observed that there was no such peece of unhandsomenesse in eye as that of hearing himselfe praised as knowing the rule of our Saviour When thou prayest and givest almes shut thy doore and cover thy hand Supposing therefore that hee did more good duties then we can know of we will onely represent him in those thing wherein as a Christian he acted a large and standing part upon the Stage of the World and that under these two heads First In the good that appeared to be in himself Secondly In what it appeared he did good to others In the generall for both these he was very eminent his very presence was a Schoole of Vertue his Discourse a Lecture of Wisedome and his well-chosen silence

THE Saints Enterance into Peace and Rest BY DEATH As it was held forth in a SERMON Preached at the Funerall of that Honourable Statesman and ever to be valued Father and Lover of his Country Sir WILLIAM ARMYNE Baronet One of the Members of the High Court of PARLIAMENT In the day when hee was buryed with his Fathers being honourably but mournfully attended from LONDON where he dyed to Lenton in Lincolnshire where he was interred in the Ancient Sepulchre of his Ancestors May 10. 1651. By SETH WOOD preacher of the Gospel at Lenton REVEL 14. 13. Blessed are the dead which dye in the Lord for they rest from their labors and their workes follow them LONDON Printed for Robert Ibbitson 1651. Imprimatur Joseph Caryl 3 June 1651. TO THE Honourable my very Noble Friend and Patron Sr. WILLIAM ARMYNE Baronet one of the Members of the High Court of PARLIAMENT SIR I Never thought my selfe worthy to be the Author of any thing fit for the Presse and but that your request with some others of your Family hath the force of an absolute command with me I should rather have suppressed this then Published it for I must confesse if ever I was unfit to bring forth any thing for all the world to looke on it was at this time when I was so overwhelmed with astonishment and griefe for the Death of your dear Father that I was not likely to come at any thing fit for so great a Service in the midst of such a deale of lumber and confusion of thoughts as then was with me I never thought jingling wit proper for a Sermon especially a Funerall Sermon lightcoulored silken wit is not suitable to line mourning with I desire no more trimming for a Sermon then that beauty of speech which Solomon mentions Prov. 25. 11. VVords fitly spoken and in due season at which I doubt this discourse hath not arrived yet because it came at your call and was calculated for your service and the service of your Noble Family and Kindred be pleased to owne and patronize both it and the Author who is Sir Your very humble Servant SETH WOOD. The Saints enterance into Peace and Rest by DEATH A Sermon Preached at the Funerall of Sir WILLIAM ARMYNE Baronet ISAIAH 57. 2. He shall enter into peace they shall rest in their beds each one walking in his Vprightnesse THE Prophet Isaiah the Author of this Prophecy is stiled by some the Prince of Prophets or the Princely Prophet and not unworthily if we consider these three particulars 1 His Princely Parentage 2 His Princely Imployment 3 His Princely Stile 1 His Princely Parentage For all the Antients conclude that he was of royall extraction his father Amos being the brother of Azariah King of Judah and this gave the more credit and advantage to his Embassies which were many and honourable For 2 His Imployment was Princely being Prophet to five Kings Vzziah Jotham Ahaz Hezekiah Manasseth The holy Writ mentions four of them Isaiah 1. 1. and it may be counted the last not worth the mentioning because as Historians say the Prophets suffered Martyrdome under him He lived sixty four years a Prophet it was a long time for a Prophet to live under five Kings of such different tempers especially being so zealous a Prophet as he was who lift up his voyce like a Trumpet yet he lived to be Gods Trumpeter sixty four years to a perverse people and alarmed the Nations sharpely in the name of the Lord till at last he fell under Manasses Whip-saw for under that Tyrant was he sawne in sunder as the Jewish Rabbys tel us 3 His Stile and matter of his Embassage was Princely none of the Prophets had so clear and so much discovery of the Gospel of Christ as he some of his Chapters are all pure Gospell John among the Evangelists and Isaiah among the Prophets breath most and sweetest of Christ if you observe through his Prophesie you shall finde such lovely Metaphors such welcouched phrase such spicy breathings of the Gospell and Kingdome of Christ as will speake his Stile Heroyicke So that all the Prophets were Gods Heraulds and Isaiah the Prince of Heraulds The words I have mentioned seem to be his sorrowfull contemplations upon the death of some good man or some number of good men which were at that time taken away for though he be observed to be the most consolatory Prophet of all the rest yet Isaiah himselfe will write lamentations upon the departure of the righteous as we must do this day It is not very improbable that these were the Prophets meditations upon the death of that good King Hezekiah for he lived to mourne twice for the death of that good man Once when he brought him the sad message of death and knew no reversement and againe when the renewed lease of his life for fifteen yeares was determined or whether many other good men fell with Hezekiah for ordinarily such good fruit ripen and fall together And it may be God was Arking the Noahs of that age that he might bring the Flood of his wrath upon that ungodly generation for so the Prophet plainly hints in the verse before my Text vers I Now the time when the Prophet declares this message to the people was when they were grown very wicked both people and their guides spirituall and temporall as appeares in the latter end of the 56 chap. vers 9. At which verse best Textuaries will have this 57 chapter begin and so make it one intire Section with the words of my Text. Where you shall finde the people growne very lewd and prophane and all upon the frolick humor of eating and drinking and making merry verse 12. of 56. chapter and surely they thought the Prophet an unwelcome if not an uncivill Messenger to come in with his Deaths-Head as if he meant to garnish their well-furnished dishes with dead mens bones and grave-wormes when they were in no disposition to hear such Lectures but for all their mirth it is very sad newes he tells them and he must tell it them the Righteous are taken away the omen is worst evill is to come God hath housed his children in his heavenly Goshen and let them looke for a storme the pillers of the house are taken away the hand-writing upon the wall is that their joviall Kingdome is departing from them Evill is to come and though they wil not consider it nor the death of the Righteous yet God will and provides rest and peace for them when they shall have anguish and disquietnesse the Saints mourning shall be turned into peace when their laughter shall be turned into mourning He shall enter into peace c. Interpreters vary much in the version of these words having much adoe to deliver the originall of its genuine meaning in any other language for the Hebrew words are often found to put on their sense so curiously and subtilly that it is much adoe to strippe them