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	great_a	life_n	5,322	5	4.1291	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02242	A sermon, at the funeral solemnitie of the most high and mighty Prince Ferdinandus, the late Emperour of most famous memorye holden in the Cathedrall Churche of saint Paule in London, the third of October. 1564. Made by the reuerend father in God, Edmund Grindall, bishop of London.	Grindal, Edmund, 1519?-1583.	1564 (1564)	STC 12377; ESTC S103449	21,147	38

by burning candels is signified the light of faith and Christian conuersacion the very fruite of true fayth and so in sūme that we should be altogether in a readines Saint Peter also when he maketh mention of the ende of al thinges to be at hand vseth much like exhortacion Be ye sober saith he and vigilant in praier signifieng thereby that temperaunce in meates and drinkes sobrietie of conuersation in al the partes of our life vigilancie and continuaūce in praier and other godly exercises are sure signes that we make preparation for death and for the comming of Christ. Of such like exhortaciō to prepare against death the scriptures are most full so plaine that this part needeth no long prosecution Now for the second part there be two causes that ought if we be not altogether vnsensible to moue vs to prepare for death The one is the necessitie of death The other is the vncertaintie therof The ineuitable necessitie of death is very wel expressed by saint Paule in these wordes Statutum est omnibus hominibus semel mori post hoc iudic●um It is ordained or it is a statute concluded and enacted in the high court of the heauenly Parliament such a statute as neuer shalbe repealed y t al men of what estate o● condicion so euer they be shal once die and after that foloweth the iudgement The wise man sayth Moritur doctus simul et indoctus The learned vnlearned both die The Ethnickes also did very wel expresse this necessity of death For Horace saith thus Pallida mors aequo pulsat pede pauperum tabernas regumque turres Pale death or death that maketh the most beutyfull and best couloured faces pale doth knocke as indifferently at princes palaces as at poore mens cottages An other Poet hath these woordes Mors sceptra ligonibus aequat Death maketh scepters and mattockes equal and assone arresteth he the Prince that carieth the scepter as the poore man that diggeth with the mattocke Dauid calleth death Viam vniuersae carnis the way● of all flesh But what needeth many testimonies in so plain a matter so vniuersally knowen by dayly experience in all places and times Now as concerning the vncertaintie of death which is the second and greatest cause to moue vs to be in redines This may be truly affirmed that as nothing is more certaine then that death wil come so is there nothing more vncertaine then the houre when it wyll come And therfore is our life in the scriptures cōpared to things that vpon light and sodaine causes are alterable as grasse a flower shadow smoke vapour and death resembled to the stealing in of a theefe to a snare intangling the 〈◊〉 and the hooke catching the fishe vnwares This 〈◊〉 is also touched in my text Quia qua hora nō putatis c For the Lord will come at the houre which ye thincke not But both these things shall appeare more clerely by examples And to begin first with thexamples of the latter parte Nothing doth more euidently declare the vncerteinty of death thē the sodaine deathes of persons of all ages and degrees of which we finde plenty both in prophane histories and in the Scriptures Plinie in the seuenth booke of his naturall history hath a whole Chapiter intituled De mortibus repentinis And the like Chapiter hath Valerius Maximus where they write that many vpō most light causes sodenly haue died One at Rome as he went forth at his chāber doore did but stricke his finger a litle on the dore cheke and immediatly fel downe deade An other did but stumble as he wēt forth and died forthwith An Ambassadour of the Rhodians after he had declared his message to the Senate departing forth of the Counsell chamber fell downe by the waye sodenly and there died Aeschilus the Poete lieng on slepe bare headed nere the Sea a great seafowle thinkyng his head to be a stone whereon he might breake the shelfishr whiche he caried lette it fall on hys heade wherewith he was killed out of hande Luciane a man in deede learned and eloquent but a derider of all religion and namely a blasphemer of Christian religion trauailing by the way was sodeinlye set vpon wurried with dogs a death worthy such a blasphemer and a terrible example to all cōtemners and deriders of religiō and pietie The Scriptures also want not like exāples The churlish rich mā Nabal who at his sheepeshearing held a feast in his house like a kyng but denied to relieue Dauid thē persecuted and in distres within ten dayes after was smitten of the Lorde so di●d Ananias and Sapphira pretēding y t they gaue their whole patrimonie to y e relief of the poore in the primitiue Church but in dede reseruing a portion to them selues and so lieng to the holy Ghost were immediatly stricken of God and so ended their lyues to the fearefull example of all hypocrites and dissemblers namely in matters pertayning to Gods religiō Herodes Agrippa being in his most glorious magnificencie contented to heare him self magnified and extolled as a God and not a man was sodenlie smitten by the Angell of the Lord and dyed a most miserable death The riche man of whom mētion is made in the xii of Luke that entended to pull downe hys barnes and granaries and to builde larger sayd to his soule Soule thou hast prouision layed vp in store for many yeares and therfore take thyne ease Eate drinke and be merie But what became of him God sayd vnto him Thou foole euen this very night shall thy soule be taken from thee and then who shall haue that thou hast prouided Thexample of Nabuchodonosor is veri terrible who walkyng in his pallace and glorieng in his strong and stately Citie Babilon whiles the wordes were yet in his mouth was sodenly stricken with a plague worse then death for the vse of reason was taken from hym and he him self turned forth among beastes became as a beast eating hay like an oxe to teach al posterities ensuing not to glory in things of this world which are but vaine but that he which glorieth should glory in the Lord. It shal not be amisse if I adde one example of myne owne knowledge For Gods Iudgemētes exercised in our dayes are also to be obserued and marked I knew a Priest who had rapped together foure or fiue benefices but was resident vpon neuer a one of them All this sufficed him not and therfore he longed for a prebend also there to spende at ease the milke and the fleese of the flockes whiche he had neuer fed At length by mediation of money he obteyned a Prebende and when his man brought him home the seale thereof cast into a maruelous ioye hee brust foorth into these woordes of the Psalme taken out of his Portesse whiche was all his study Hec requies mea This is my rest saith the Priest this is my place of

A Sermon at the Funeral solemnitie of the most high and mighty Prince Ferdinandus the late Emperour of most famous memorye holden in the Cathedrall Churche of saint Paule in London the third of October .1564 Made by the reuerend father in God Edmund Grindall bishop of London ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate beneath saint Martins Cum gratia priuilegio Regiae Maiestatis ¶ These bookes are to be sold at hys shop vnder the Gate ❧ A sermon at the Funeral solemnitie of the most high and mighty Prince Ferdinandus the late Emperour of most famous memory holden in the Cathedral church of saint Paule in London the third of October 1564. Made by the reuerend father in God Edmund Grindal bishop of London ¶ The prayer for the vniuersal church the Church of Englande Ireland the Quenes Maiesty the states of the realme ▪ c as is ordinarily accustomed were first made Matth. 24. Ideo et vos estote parati quia qua hora nō putatis ea filius hominis vēturus est Therfore be ye also redy for the Lord wyl come at the houre which ye thinke not on EMonge many euyll naughtie affections which folowe the nature of man corrupted by synne ryght honorable and beloued in Christ fewe or none brynge greater inconueniences with them thē doth the inordinate hope and expectation of long lyfe And this affection is so much the more hurtfull and perillous for that it is grounded so depely and sticketh so firmly in our nature that it cannot easely be remedied or remoued which thing beside cōmon experience hath of old time bene noted by diuers and sundry prouerbes as this for one Nemo est tam senex qui non putet annum se posse viuere Ther is no man so olde but that be thinketh he may liue yet one yeare longer and whē that is done yet an other and an other yet after that and so in infinitum vntil all yeares daies be cleane past and expired The like hope of long life is expressed by thys prouerbe Aegroto anima dum est spes est The sick man as long as he hath life breath so lōg hath he hope signifieng y t euen in the greatest most daungerous diseases the sick parties euer hope to liue and to escape so that neither olde age which by natural course foresheweth death at hande neither yet extremitie of sicknes be it neuer so greuous cā remoue from vs this inordinate expectation and vain hope of long life so long as this body hath anye breath abiding or life left in it Out of this euill roote spring many braunches of great inconueniences For when men be in expectacion of long life and promise vnto them selues continuaunce of many yeares they fall by litle and litle into carnal securitie they grow remisse in all godlye exercises delight altogether in pleasures of this worlde little or nothing thinking of the world to come or of any amendement or correction of lyfe but deferring it to a longer time and so often times preuēted with vnlooked for death founde a sleepe in their wicked securitie they tumble headlong or they beware into the pit of damnacion For the curing therfore of this daūgerous disease in our sicke nature the holy ghost hath prouided in the scriptures two special remedies The one is the setting forth before our eyes the seueritie of Gods terrible iudgement at the last day when the Lorde him selfe shal come with the voyce and sommoning of the Archangell with the sound of the trumpet from heauen in iudgement to render to euerye man according to that he hath done in the flesh be it good or euill and therewith also the sodainnes of the same iudgement which shall come as a theefe in the night without geuing any forewarning as a snare that catcheth the bird and as the lightening whyche most sodenly in one moment flasheth frō East to the West ouer al heauen The other remedye is the often warnyng which the scriptures do geue vs to put vs in remembraūce of our forgetfulnes of the frailty of our nature cōtinuallie subiect vnto death who will not suffer vs long to continue here vpon this earth but shortly very often sodenly also bringeth vs most certainly to an end of this vncertain life The text which I haue chosen ministreth iust occasion to thinke of both these matters being a percel and the very cōclusion of a sermon made by Christ hym selfe sittyng on mount Oliuet vpon occasion that his disciples asked him of the signes of his cōming and of the end of the world The wordes are these Ideo et vos c. Therfore be ye also ready for the Lord wil come at the houre which you thincke not on which sentence as most notable and worthy to be regarded our sauiour in that sermon doth sundry times repeate vigilate ergo c. Therfore wherfore It is the conclusion of a similitude going before which is this If the good man of the house had knowen what houre the thefe woulde haue come he would surely haue watched not haue suffred his house to haue bene broken vp And therfore be you redy As if he should say The good man of an house woulde be diligent to saue and preserue his house and worldly goods being thinges corruptible how muche more ought you to be continuallye vigilant least the daye of iudgement whiche commeth sodaynlye as a theefe in the night finde you sleeping in sinne and wickednes and so you loose a farre more excellent treasure redeemed not with golde and syluer but wyth the precious bloud of the immaculate Lambe Christe our Sauiour Alhough therfore this text most properlye pertaineth to put vs in remembraunce of making preparacion agaynst y ● general iudgement yet notwithstāding I entend presently to apply it to the preparation towardes death partly by reason of this present occasion and partlye for that bothe tende to one effect For S. Augustine saith looke in what state the last day of our life doth finde vs in the same state wil the last day of the world iudge vs. I purpose therefore by occasion of this text to put you in remembraunce of .3 thinges First of the exhortacion in the scripture mouing vs to prepare to die Secondarely of the causes that ought to moue vs to this preparation And thirdlye of the true waies and meanes how to prepare to die And by the waye I entend somewhat to speake of the cause of this solemne assembly For the first as it is said here Be in readines c so are there very many places in the scriptures tending to the same effect In the .xij. of Luke Christ saith thus Sint lūbi vestri praecincti lucernae ardentes in manibus vestris Let your loynes be girded and your candels burning in your hands By girding of the loines is signified the brideling or rather mortifieng of our carnal and corrupt affections