Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	year_n	8,996	5	5.0082	4	true

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

and remedies many times more troublesome then the diseases themselues whē a man is hungry he is not well till he eat labor killeth without rest after it the comfort of the one to cure the paine of the other and yet ofttimes eating makes as sicke as hunger did the rest of the body yeelds no rest to the mind and the time of quiet proues the most vnquiet time of all It came to passe that she was sicke What this godly and charitable matron yea and no maruaile at it the Lord chasteneth whom he loueth and afflicteth with some kind of crosse or other euery sonne whom he doth receiue and qui excipitur è numero flagellatorum excipitur è numero filiorum They that are altogether without correction are bastards and not sonnes Heb. 12.8 But it proues in Gods children though harsh to flesh and blood as the clay by our Sauiour Christs power did to the blinde man Ioh. 9. an excellent meanes to open those eyes which were shut by sinne and make a man see both Gods power and his owne weaknesse which in time of ease and freedome he did not so well discerne for the fruit of wisdome groweth on the tree of trouble and the schoolehouse of affliction is the schoolehouse of instruction But if iudgement be executed on the house of God where shall the wicked and sinners appeare the one are corrected in the world that they may not be condemned with the world and the other let alone oft-times to spend their daies as oxen in fat pastures of purpose to be reserued for a more grieuous slaughter O then if you will that death shall not be terrible when it comes though the Philosopher calls it of all terrible things the worst learne first to bid the forerunners of death welcome learne to entertaine as ye ought sicknesses patiently the sicknesses of the body and crosses patiently the crosses of the minde and losses patiently losse of goods losse of friends losse of liberty if God doe so order it these are anteambulones the prodromi the footposts the messengers the harbingers of death bid I say these welcome and death shall come well vnto you when it comes as come it will perhaps as neere to the heeles of sicknesse as the words in my text doe come close together she was sick and dyed Or if not as not alwaies yet are there two wormes the two daughters of Time Day and Night which continually bite and gnaw at the root of the tree our very life and hart-blood while we prodigall of that whereof to bee couetous is the onely couetousnesse that is honest viz. our time doe so long feed on the honey-combes that hang ouer out heads desiring to satiate our selues with the pleasures of this life till this tree of our life bee bitten through by those two worms and we fall into that pit whence there is no redemption She was sicke and dyed Yea this is the ordinary effect of sicknesse that sooner or later it will end in death she was sicke and dyed and man is sicke and dyeth saith Iob c. 14.10 but what meanes Iob so immediately to the former words man is sicke to adioyne those other and man dyeth why doth he so Is it to aggrauate the miseries to which poore man in this world is subiect by the whole scope of the text it should seeme it is and yet how can it be so for man is sicke and dyeth is no more then man hath gone a long and a wearisome pilgrimage and hath finished his course or man hath laboured and wearied himselfe al the day long and is set him downe to rest or man hath ouer-watcht himselfe and is falne asleepe this is man is sicke and dyeth death indeed the remembrance of death is bitter to the man that is at rest in his possessions that hath nothing to vexe him but hath prosperity in all things whose brests are yet full of milke and his bones of marrow who may wash his plants with butter and whose rocks powre him out riuers of oyle O how would the newes of death make him startle and his knees smite each other with trembling as it fared with Foelix when Paul reasoned of the iudgment to come Act. 24.25 But when a man shal long for death as a seruant doth for the shadow an hireling for the end of his worke and a woman in trauell for her deliuery when he would seeke for death if hee knew where as a man would seeke for treasures and reioyce if he could finde the graue whose cheekes are gummy with weeping and the picture of death sits in his eyes who neuer eates morsell with pleasure but is still dying in the bitternes of his soule to such a man how acceptable would the iudgement of death be and to dye after sicknesse no degree of misery Indeed if wee consider death as adioyned to that world of miseries which in this world of misery we are subiect to then is death a more excellent medicine then all the Art of man can prescribe to cure all diseases but if in the cause of it which was sinne and in the nature of it euen the dissolution of nature then doth flesh bid away to death though it be the ordinance of the Lord ouer all flesh yea all The words of Iob doe shew the Pedigree of all mankind I haue said to corruption thou art my father and to the wormes thou art my mother and my sister Iob 17.14 And if King Dauid said personally of himselfe prophetically of his Lord and ours I am a worme and no man what man is there that is not a worme also This we know well enough all of vs euen so well that the Deuill himselfe cannot make vs beleeue the contrary he dares not say to vs as he did to our first parents ye shall not dye they had seene none dye before them wee haue had millions yet see how easily he makes fooles of vs hee chokes vs with the same bait as he did them but with this difference he gaue them the bait whole and they swallowed it he giues it vs by peeces as that we shall not dye yet not this day or this weeke or this moneth or perhaps not this yeare and so quickly perswades vs so to liue as if we were immortall neuer dreaming either of deaths certainty or hells misery or heauens felicity The due consideration of which things euen of death alone would serue to humble vs as it did those Ancients who made their often casting ashes on their heads a monument and memoriall of their mortality it would serue to worke repentance in vs as it did in the Niniuites and that excellent resolution which it did in Iob when hee said Naked came I out of my mothers wombe and naked shall I returne thither the Lord giueth and the Lord taketh away liuing as well as life and life as well as liuing blessed be the name of the Lord for all Iob 1.21 It would bee auailable

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