Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	father_n	life_n	5,155	5	4.4801	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72538	The drumme of deuotion striking out an allarum to prayer, by signes in heauen, and prodigies on earth. Together with the perfume of prayer. In tvvo sermons, preached by William Leigh, Bachilor in Diuinitie, and pastor of Standish in Lancashire.	Leigh, William, 1550-1639.	1613 (1613)	STC 15423.7; ESTC S103218	38,386	111

the fiery furnance Lazarus from the graue and Christ from his crosse yea and all his Elect from death and doome when they shall meete him in the cloudes and be caught vp to raigne with him for euermore with palmes in their hands in signe of victorie and crownes vpon their heads in signe of glory Lastly and not the least to our comfort read and you shall find how oftentimes and for the most part the Lord doth answere vs according to that we should aske and not according to that we doe aske as he did Iacob who sought a leader to Haram and God shewed him a ladder to heauen And Saul who sought his fathers asses found a kingdome the Maries sought Christ dead but they found him risen And that Saint at Sychar sought but puddle water at Iacobs well but she found went away with the water of life Surely the rule is true vberior gracia quam precatio Gods grace is more abounding then either we can desire or deserue the theefe vpon the crosse craued but a memento when Christ should come into his kingdome and he had a promise euen that day of a perpetuitie in paradise To iustifie that I haue said Vberior gracia quam precatio and therefore pray with good hope to be heard be your prayers neuer so many powerfull or piercing yet shall ye find his grace wil be euermore aboūding brimfull and flowing ouer I may not be long and therefore passe to the last part of the text which is the reward crowne and diadem of our prayer bossed with many blessings from the Lord more precious then the Carbuncle Topas or Chrisolite And seldome haue you heard or read of a powerfull prayer from an holy heart without remuneration frō the Lord for as you here see inuocation is crowned with saluation It shall be that whosoeuer shall call vpon the name of the Lord shall be saued who euer prayed and found not the Lord propitious who euer made intreatie vnto his God and had not a blessing returned into his bosome It is said of Augustus Caesar that neuer suter departed from him discontēted that Titus Suetonius thought the day lost wherein he did not good to some A milder more mercifull Sauiour is here then all the Caesars clapt in one euen our good God called Deus a dando God in creating but good in giuing for who hath gone from him discontented who hath trusted in him and beene deceiued Come vnto me all ye that trauell and be heauie loaden I will ease you it is his gracious call Be of good comfort my little flocke it is your fathers will to giue you a kingdome it is his glorious crowne Aske ye shall haue seeke ye shall finde knocke and it shall be opened vnto you it is his irreuocable promise at which the gates of heauen fly open and against which the gates of hell shall neuer preuaile only wrastle with God for a blessing till you haue wearied both God and your selues The aduertisement is good from the prophet Ye that are mindfull of the Lord keepe not silence and giue him no rest till he haue repaired your ruines and set vp Ierusalem the ioy of the world But what may be the different blessings we receiue from God by our prayer and wherunto the Lord hath tyed himselfe by promise for the performance not for our merit but for his mercies sake Surely they are many and they are Remarkable if you please to rancke them thus First by the sufferage of prayer all the creatures of God are sanctified to our vse so saith the blessed Apostle Euery creature of God is good and nothing ●ought to be refused if it be receiued with thankesgiuing for it is sanctified by the word of God and prayer Stamped with the word of God vpon the one side and with the perfume of prayer vpon the other then is it a Shikel for the sanctuarie Our meate our drinke our corne our cattell our clothes and lodging our wiues children and families our labours in our vocations our King and kingdome our Church and Common-wealth nay our liues and deaths must be sanctified with our prayer otherwise though the creatures be good in themselues yet are we profane in the vsage And therefore our Sauiour when he had performed all to his death and passion yet shutteth it vp with this powerfull prayer Father now the hower is come glorifie thy Sonne As and if he should haue said I haue prayed I haue preached I haue wached I haue fasted I haue cured malladies and saued soules I haue giuen life and forgiuen sinnes I haue done my fathers busines on earth now let me be glorified in heauen I pray for that which is past that it may be sanctified and I pray for that which is to come that it may be glorified Father now the hower is come glorifie thy Sonne c. Ierom in his booke de laudibus Bethlem doth much commend the Christian carriage of that place and people in the vsage of Gods gifts and creatures euen from the Prince in his Pallace to the Plowman in the field Of whom he saith Arator ad Stiuam semper aliquid cantat dauidieum The Plowman with his stilt in his hand doth still folace his soule with some psalme of Dauid And surely God speed the plowe were no bad prayer when the labourer taketh the stilt in his hand but I feare it is done of fewe And if all our manuall trades were sanctified first and last euery day with prayer and prayses for a blessing they could not but prosper much better There is much pouertie in y e world and it is no maruell for that men worke not yea but many worke and yet are neuer the richer that 's possible too for that men pray not they spend their thrift in drinking when they should bestow their time in praying the creature is not sanctified with the word of God and prayer In the name of the father and of the sonne and of the holy Ghost is neither fond begninng nor foolish ending of all thy labours blessed worke so begun blessed worke so done so it be said of conscience and not of course without hypocrisie in the heart or superstition in the thought surely such perfume is like the smell of a field which the Lord hath blessed its sweet as balme and therefore breake it its fragrant as Myrrhe and therfore vse it euer dropping from the binges of thy heart lippes and hands A second blessing that commeth by prayer is the forgiuenes of sins for by the sufferage of prayer sinnes are pardoned couered concealed As may appeare by Moses his intreatie with God for the people either to forgiue the trespasse Israel had committed or else to rase him out of the booke of life he had his prayer and the people were both spared and pardoned Blood and prayer shall reconcile God and the people for as the text saith the priest shall

and the Moone in the vally of Aielan Surely surely at the presence of this great God the heauens and the earth shall shake but the Lord will be the hope of his people But leaue we them elder dayes come we to the later times mentioned in my Text Nay leaue we that God of Majesty and come we to the God of mercy euen to the dayes of Christ who when hee bowed the heauens and came downe into our flesh though hee fell vpon vs like a shower of rain vpon a fleece of wooll in sofnes and in silence yet the heavens were shaken at the brightnes of his presence whē at his birth Angels sung his lullaby and at his death all the creatures of God mourned his funerals To tel of the prodigies that fell out at his birth and of the wonders that were then seene I will bee the more sparing to speake because out of holy Writ little can be said thereof yet if approued hystories may speake Chronacles of elder times may bee admitted for Records of truth that blessed Babe euen in his birth by signes and wonders was approved to be the vndoubted son of God the Messias and Saviour of all the world It cannot be denied which holy Writ averreth Fulget in terris lux nova de coelo And another star appeared at his birth and Angels were heard to publish his prayses with glory in heauen peace on earth and good will among men yea and to attend the presence of that blessed Babe Kings came from farre to offer their gifts Kings of Arabia and Seha they offered of their purest gold and sweetest perfume that which the shepheards heard from heauen keeping their flockes vpon the downes of Bethlehē they preached to mē vpon this earth and all these are holy wonders of holy Record shewing fignes from heaven vpon the approch of that blessed birth whose breath as some write blew open the doores of that great Pantheon at Rome I mean the Temple of all the Gentile gods who vpon the birth of Christ fell down brake their necks as Dagon did before the Arke I might tell how Divels were daunted at his comming especially when the time of his appearance drew neere and I will here onely mention two Oracles of Apollo concerning this matter one to a Priest and the other to a Prince A Priest of Apollo demanding him of true Religion of God answere was made out of the hollow vault O vnhappy Priest why doest thou aske me of God that is the father of all things and of this most renowmed Kings deare and onely sonne and of the spirit that containeth all Alas that spirit will enforce me shortly to leaue this habitation and place of Oracle The other Oracle was to Augustus Caesar euen about the very time of Christs birth who desirous to know who should raigne after him would needs goe to Delphos and withall learne what should become of things when he was dead to which Apollo for a great space would make no answere till Caesar had importuned him from sacrifice to sacrifice till he came to the great Hecatomb whē as it were enforced Apollo vttered these strange words vnto him An Hebrew Child that ruleth ouer the blessed Gods commandeth me to leaue this habitation and out of hand to get mee to Hell but yet do you depart in silence from our Alters Whereuppon the Emperour standing agast and musing with him selfe what this answere might bee returned to Rome and built there an Alter in the Capitol with this inscription Ara Primogeniti Dei by both which you may see how Diuels were enforced to leaue their habitations on earth vpon Christ his dwelling in our flesh his Incarnation was their execution and they were enforced to howle vtter out their own miserie When it pleased him to swaddle vs in his mercy and so with this merciful myracle of our Sauiours birth went the miraculous mercies of our deliverance from sinne death and diuels his blessed birth being attended vpon as haue said to the wonder of al the world with these signs from aboue and tokens below harbengers of his most glorious and royal presence From the wonders of his birth it followeth wee came to the wonders shewed at the death of Christ when vpon the effusion of his bloud there was a cōmotion of all creatures high and low in heauen and on earth all grieued and groned to see and behold so dolourous a spectacle The Sunne was darkened and the Moone became bloudy stars fell from heauen and the earth quaked rockes burst asunder and Sheal was shaken nay more it was a day of darkenesse covering all the land as with a curtaine when heaven was shut from it shine and the graue was shaken when that Kingdom of death and darkenes was conquered by Christ whereby his death killed death and by his life gained vs life with immortality nay more was it not a wonder to see how the vayle of the Temple rent when mens hearts would not relent In a word the foundations of the earth were out of course and what had that righteous one done Surely surely though the prodigies be past with the passion tract of time hath vayled it from our flesh that wee see it not yet can it never from a passionate faith that it feele it not for to this end hath God giuē vs the spirit of prayer and compassion as saith another Prophet that we should weepe because of him whom wee haue pierced but woe is me to tell who is sorrie for the afflictions of Ioseph the yron of sorrow entered into the soule of our Sauiour we are senselesse of his sufferings if man will not be moued thou earth ye rockes graues Sunne Moone and Starres pleade the cause of the Innocēt and say what hath the righteous done Innocēt hands whom haue ye spoyled and yet are ye perced Innocent heart against whom hast thou Imagined euill yet art thou gored Innocent mouth of whom hast thou spoken euill and yet art thou spunged gracious face coūtenance vpon whom hast thou lowred and yet art thou spit vpon head full of deawe and lockes with the drops of the night so wooing vs in grace now wedding vs in glory how wer thy temples crowned with sharpe thornes to the effusiō of thy blood and yet are we senselesse of thy suffering we haue sinned and he hath smarted the Iust for the vniust and if we will be silent still and say nothing to cleare the innocent Sunne Moone and Starres earth Rockes and Graues will pleade the Lords quarrell and say what hath the righteous done When the man of God came out of Iudah vnto Bethell and Ieroboam stood by the Altar to offer Incense in reprehension of the kings Idolatrie he cryed against the Altar by the commandement of the Lord and said Altar Altar thus saith the Lord Vbi alloquitur aram molliorem carde Ieroboam where and when he spake

in his death the Lord would tempt vs with a prodigious birth for so vnualuable a losse nor is it strange a sinfull people should be so threatned because it is vsuall with God to punish our pleasures by contrarie passions as he did the daughters of Sion when in steed of sweet sauour hee threatned a stinke and in steed ●f a girdle a rent in steed of brothered haire baldnes in steed of a stomacher a girding of sacke and sunburning for beautie why not England in steed of a Royal religious issue whereof we are vnworthie with a monsterous birth and mishapen broode of that whore of Babel whose Romish faith and faction the Lord he knoweth doth daily breed euen in the bowels of the kingdom wherin there are but to many doublefaced double harted and double handed fawning stil vpon vs and yet threatning our destruction both with eie heart and hand could they but gaine the opportunitie I speake not this to dismay any but to charge vs of vnthankefulnes for yet we are blessed with the hopefull issue of moe Princes and with many drops of much royall blood and by the grace of God this strong gable of so many cords wil neuer be broken if our sinnes burst it not yet with this caution that we repaire the ruines of this our late losse with speedie repentance and pray withall that God would establish the remaine of our religious hope for his sonnes sake and Syons safetie O but he hath left a desolate court I answere as Ambrose did of Theodotius Non sunt destituti quos pietatis sua reliquit haeredes they are not forsaken or left desolate whom he hath left heires and successors of his princely vertues Religion puissance pietie and clemencie the brightnes whereof will shine to Gods glory and Englands honour so long as Chronicles can speake and bookes be opened I might here obserue as many moe haue done what presages fell out vpon the fall of this faire flower and peerelesse Prince how the two glorious creatures of God both Sunne and Monne were troubled the Sunne scarce seene of twentie daies before his death the Moone opposed with a mightie Rainbowe in the dead and and darkenes of the night bended ouer that house of mourning where he died I might tell how the ayre earth and clouds seemed to be sensible of his fall and to condole his death whiles strange windes storms and tempests with continually shewers raignes and floods Many darke daies Clouds and foggie mists were vpon vs to warne vs of our woe as formerly hath beene obserued of Theodotius and Queene Elizabeth before their deaths Nor can I passe without passion what fell out in the sommer before Prince Henry died at Chattam Where and when a swarme of Bees knit vpon the maine mast of that Royall ship he had made for Englands defence tellng vs that ere long Angels foode from heauen more sweet then Hony or the hony Combe should fill the soule of this Saint to glory and Immortalie yea and swarmes of Gods holy Angels should come downe to fetch him from the maine mast of this earthly kingdome aboue the heauen of heauens there to raigne with God and his Christ for euer A blessed Bee dedeliuered from the sting of sinne and death to the endlesse glorie of life and immortalitie neuer to sin or die any more Nay more then all I haue yet said to make good that there is not an euill in the Citie which the Lord will not reuale to some of his Prophets that Prophet who preached in the morning of his sicknes pointed from aboue at the period of his life when he vttered that text and truth Man that is borne of a woman hath but a short time to liue and is full of miserie It was powerfull in the preacher and passionate in the Prince to bring him to the thoughts of his mortalitie And so my deare brethren to conclude and make vse of all these fearefull signes and prodigies let all these together strike out an allarum to praier and repentance yea and to godly sorrow neuer to be repented of by the sweet perfume and priuiledge whereof soules are saued and bodies deliuered from threatned dangers And not bodies onely that is to say particular persons but states and kingdomes are preserued from all malice of the creatures be they neuer so implacable Are there monstrous and vntimely birthes pray to be regenerate and borne a new not of mortall seede but immortall by the word of God that liueth and endureth for euer Are there fearefull thunderclaps making thy wild heart to shake like the wildernes of Cades stand in awe and sinne not common with thine owne heart in thy chamber and be still say withall it is thou Lord onely that makest me dwell in safetie Are the Sonne and Moone eclipsed deficient in their light darke and bloodie The foole chaungeth like the Moone So saith Siracides and thou art changeable ô Christian when by the motion of Gods spirit thou begins to be religious and by and by falles to be sacriligious Sacriligium creatori committitur dum imbecillitas ascribitur creaturae And therefore it s not the Moone that laboureth for her light but it s thou that labourest in thy sinnes it s thou that chaungest like the Moone O if I might say we fooles chaunge like the Moone for shee shortly returnes to her fulnes we fooles linger our conuersation Illa velociter colligit quod amiserat lumen tu nec tarde fidem recipis quam negasti The Moone doth speedily gaine againe her light that she hath lost we fooles doe hardly in any time recouer the faith we haue denied What should I say more Luna defectum luminis patitur tu salutis The Moone suffereth but the losse of her light thou of thy saluation Grauior ergo tua quam lunae mutatio More dangerous therefore by much is the eclipse of thy soule than is the eclipse either of Sunne or Moone But it may be some man will say doth neither Sunne nor Moone labour in the eclipse doubtles they doe and that continually For we cannot denie but they labour with other creatures as the Apostle saith and grone with vs also trauelling in paine together vnto this present desiring the day of their deliuerance out of the vanitie of corruption wherein they are Leaue off therefore to looke vpon the defects of those glorious lights vnles thou looke vpon the staines and blemishes of thy wicked life For how is it possible for the drunkard in his wine the wanton in his lust or the couetous man in his wealth to looke vpon the Moone and see the things that are in heauen when he knoweth not rightly how to vse or discerne of things that are on earth Are there new Stars vncoth and vnknowne Doe they blaze in the heauens and moue thee to wonder what may be the effect Say with the Sages and then art thou wise vidimus stellam eius in oriente

hollow vault at Endor spake to teach vs that if we will not know there is a God we shall be taught that there is a diuell Zim and Ohim wil haunt our habitations and the witch at Endor will endaunger our dwellings A third wall of separation stopping the passage of our prayer to God is the sinne of vnmercifulnes towards the poore for as the wiseman saith He that stoppeth his eare at the crying of the poore he also shall cry and not be heard vnmercifulnes towards the poore was one of the sins of Sodome and little doe I doubt but it stopt the passage of Abrahams prayer euen frō fiftie to tenne mercifull men not found in Sodome for whose sake the Lord might spare the rest The vse is good I pray God the teares of the poore hinder not the prayers of the rich many are oppressed yet are not pittied we can goe to no pulpit but they presse our harts to prouoke our speech all I can say is this take heed for as ye know he y t would not giue a crum of comfort was denied a drop of mercy and not to pittie the poore on earth it cannot but hinder your prayer in heauē Fourthly if you long after audience and answere frō God of that ye pray for you must beware of malice and picke out that poyson you must forgiue that you may be forgiuen yea and which is yet more you must pray for your worst enemie that you may preuaile with your best friend That friend hath well aduised thee as a friend saying When ye shall stand and pray forgiue if ye haue any thing against any man that your father also which is in heauen may forgiue you your trespasses Ye aske saith a brother of the Lord and yet ye receiue not because ye aske amisse that ye might lay the same out on your pleasures It s a foolish pleasure on earth that beates backe a prayer from heauen It s a foolish passage with man that stops a passage with God And so for conclusion of this poynt be warned that as you heighten your prayers vpward so you lessen your sinnes downward And with Siracides returne vnto the Lord and forsake thy sinnes make thy prayer before his face and diminish the offence Lastly as wickednes in our selues and proper sinnes doe hinder our prayers So when sinne is in those we pray for it often stoppeth our passage vnto the Lord and maketh him inexorable As in Ieremiah the Prophet when the Lord said I will cast you out of my sight as I haue cast out all your brethren euen the whole seede of Ephraim Therefore thou shalt not pray for this people neither lift vp cry or prayer for them neither intreate me for I will not heare thee Seest thou not what they doe in the cities of Iudah and in the streetes of Ierusalem As and if he should say exemplarie sinnes shall haue exemplarie iudgements for I will power my wrath vpon this place vpon man and vpon beast and vpon the trees of the field and vpon the fruit of the ground it shall burne ô Ieremiah and thy prayer shall not quench it Nay and as it is in an other Prophet If these three men Noah Daniel and Iob were among them they should not but deliuer their owne soules by their righteousnes saith the Lord God All I haue said is but this if our prayers be not heard it is quia petimus 1. indigné 2. indigna 3 pro indignis either the thing is vnlawfull we pray for or we are vnworthie who pray or they for whom we doe pray The mother of Zebedes childrē had not her boone at the hands of Christ for that her demand was not lawfull Esau had not that he prayed for because he was vnworthie And if you poure out ten thousand praiers either for the diuels or damned ye shall not be heard for their sinnes are gone before them to their iust condemnation And here spare me a while and I hope it shall not be vnprofitable to the further sanctifying both of your will and skill in prayer if I lay downe certaine Rules whereby you may know how diuersly y e Lord doth answere the requests of his Saints yet all to their endlesse comfort if they can but be patient of his answeres And first obserue and you shall find it to be true that God heareth some ad voluntatem non ad vtilitatem he answereth their pleasure but not their profit what they would haue but not what they should haue As when the people lusted after flesh in the wildernes and loathed Manna God gaue them their fill yet while the flesh was betweene their teeth before it was chewed the wrath of the Lord was kindled against the people the Lord smote the people with an exceeding great plague in so much as the place of their buriall is called vnto this day kibroth hattauah graues of lust Againe it was their desire to haue a king like other nations whervnto y e Lord yeelded yet told them it had beene better for them if they had not forsaken him but kept him still their guidon The vse is good against all such as pray for nothing but for the pleasures and profites of this world beautie wealth and plodding wit which oftentimes God putteth into their hands like a sword into the hands of a lunatike man wherwithall he endangereth himselfe and so the Lord answereth all such ad voluntatem non ad vtilitatem The second rule is religious too much to the solace of Gods Saints who often heareth and answereth ad vtilitatem non advolūtatem answereth I say our profit and not our pleasure As he did Paul who praying thrice that Sathans buffettings which were the prickes of the flesh might be taken from him Christ answered no Paul not so my grace is sufficient for thee and my power is made perfect through thy weakenes And this made the Saints of God to reioyce in nothing more then in the crosse of Christ where by the world was crucified vnto them and they vnto the world they reioyced in their infirmities anguish and persecutions though buffettings of Sathan and prickes of the flesh yet purging fire fyning them for their God whiles they were resolued that all the afflictions in this world were neuer worthy of that glorie which should be reueiled and all such the Lord doth answere ad vtilitatem non ad voluntatem whiles they seeme to shrinke vnder the burden of their afflictions The third rule is not irregular with God who for the most part doth answere all his Elect children ad voluntatem ad vtilitatem making them glorious by deliuerance in the daies of their afflictions answering their pleasure with their profit and what they should with what they would as he did the Niniuites when he deliuered them from their destructiō The woman of Sirophenishia from her diuell the children from