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	life_n	world_n	8,295	5	4.5590	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87090	A divine prospective: representing the just mans peacefull end. In a funerall sermon preached at Katharine Creechurch, Aug. 14. 1649. at the enterrement of the remaines of the Right Worshipfull and truly religious, Sir John Gayr, Knight: deceased July 20. 1649. / By Nathaniel Hardy, M.A. and preacher to the parish of Dionis Back-Church.	Hardy, Nathaniel, 1618-1670.	1649 (1649)	Wing H715; Thomason E574_8; ESTC R206287	27,124	35

remaineth a rest to the people of God saith the Apostle Heb. 4. 9 And Reliquiae sunt saith the Vulgar here there is a remainder of blissefull recompence to the peaceable Man To end this therefore Quarite pacem ut inveniatis pra●…ium let Peace be our work that Glory may be our wages ever remembring that while the rough Esaus of the time hunt after Venison it is the smoothplain-hearted and quiet Jacob that carries away the Blessing But to handle the words according to our Translation as being most consonant to the Sense and sutable to the Originall The end of that man is peace A clause wherein each word is Emphaticall and deserves a serious View The end indeed the beginning and middle of the upright mans dayes are full of trouble but his end is rest The life of a Saint is a continued warfare with Satans temptations his own Corruptions the worlds persecutions but at his death he shall enter into peace For the present none under worse slavery then the Good but at the last there shall be a year of Jubilee We are here in this world as upon a Sea continually subject to stormy Winds and rouling Waves but when we come to the Haven there shall be a serene Calme It is not unworthy our observation that the Hebrews use this word in the Text to signifie both a reward and an end thereby intimating to us that the reward is not given till the end when the evening was come then the labourers received their Wages and at the end of our lives shall be the collation of our Recompence Of that Man to wit exclusive of him and none but him Fine discernuntur reprobi ab electis it is the end makes the difference between the wicked and the good Indeed Solomon affirmeth That there is one event to the Righteous and to the Wicked to the Cleane and to the uncleane to him that Sacrificeth and to him that Sacrificeth not but that respects the matter not the manner of their end both end by death but not alike and though the one as well as the other must die yet the one doth not die as well as the other Indeed to the Bad Primum optimum to the Good Vltimum the Wicked mans Wine is best at first the Good mans at last the Devill deals by the one as Jaell by Sisera speaks them fair at first til he hath lulled them asleep in security and then he involveth them in misery But God doth by us as the Hebrew was to doe by the Captive Woman which he Marryed at first he appointeth us a time of mourning but afterwards he vouchsafeth us the fruition of himself in Glory The freshest rivers of carnall Pleasure shall end in a salt Sea of dispairing Tears whereas the wettest Seed-time of a pious Life shall end in the sun-shiny harvest of a peacefull Death In a word the Transgressour how pleasant soever his beginnings be his last shall be dolorous but the upright how troublesome soever his Life be his death shall be joyous for the end of that man Is peace This word Peace you may please to look upon in a double acception 1. More specially for the particular blessing of peace which ever accompanies the upright Mans end Indeed both Victory and Peace wait upon the just Man at last What Cyrus said of Abradatus when he saw him lie dead in the Field that his end was Honourable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because he dyed a Conqueror is true of the Christians end who dyeth a Victor over all the powers of Darknesse Sinne and Satan Hell and Death being all subdued under him and as his end is Victory so Peace The Verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from whence the Noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Text comes signifies in Pi●el both perficere and retribuere the perfect Man shall be recompenced In Kal both perfici and pacem habere qui perfectus fuit pacificus erit the perfect Mans recompence shall be Peace Peace with God who is reconciled to him in the Bloud of the Lamb Peace with men no out-cries of the oppressed upon him Peace with himself no perturbations within him indeed this peace of Conscience he enjoyes in Life but especially at his Death Oh what serenity and calmnesse tranquility and content possesses the dying Saint when being come to his Haven the musick of a well-tuned Conscience welcomes him to the Shore then it is that he becomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a teacher of tranquillity to all that behold him then it is that being come to the last act of his life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he is filled with sacred exultation in a sense of his reconciliation with God What Saint Bernard saw in holy Gerrard is frequently observable in upright Men Actitus sum ego ad id miraculi videre exultantem in morte hominem insultantem morti I beheld him saith he exulting in Death and insulting over Death Thus do good Men die triumphing in their Victory and rejoycing in their Peace So that what Gregory Nazianzen saith concerning his Sister Gorgonias death may be applyed to every perfect man when he Dieth it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his Dying day is his Holy-day and his Funerall his Festivall In a Word what Simeon desired of God and God promised to Abraham is performed to every upright man he departs hence and goes to his Fathers in peace For the end of that man is peace 2. The word rendred Peace in the Text is sometimes taken more generally for prosperity safety and all good things in the extent of its signification it notes perfection to which is required a confluence of all good and in this latitude we may take it here So one paraphrases upon the Text Tandem post varias calamitates eripitur ut sit beatus felix his end is peace That is at length he is delivered from afflictions and invested in an estate of Blisse and Glory Such indeed is the upright mans condition in the end when he shall arrive at that place Vbi nullum deerit bonum nullum aderit malum where there shall be an absence of all evill and a concurrence of all good where that shall be verified which is promised Rev. 21. 4. God shall wipe all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine for the former things are past away In a word where there shall be Vita aterna beatitudo perfecta summa voluptas as Saint Bernard sweetly fulnesse of Joy perfection of Blisse and eternity of Life Vbi juventus nunquam senescit decor nunquam pallescit Amor nurquam tepescit salus nunquam marcessit gaudium nunquam decrescit vita terminum nescit as Saint Austin elegantly Where there is Youth

ever flourishing Beauty never fading Love ever constant Safety never wanting Joy alwayes exceeding and Life never ending 'T was a Custome among the Athenians at their Marriages that a Youth of known Ingenuity carrying a Van full of Corne and Akehornes should solemnly pronounce these words among the People {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I have escaped bad and found better How joyfully shall the Saints in that last day when they shall be called to the Marriage Supper of the Lamb take up the like acclamation we are passed through all our troubles and have found durable joyes we have escaped out of an Egypt of bondage through a Wildernesse of sorrowes unto a Canaan of blisse Nautae dulcia patriis oscula littoribus figunt liberatos se periculis absolutos erroribus gratulantes The Marriner that hath been preserved from many violent Stormes and outragious Tempests does not with more full contentment kisse his native Shore then the upright Man after various sorrowes here indured enters into the joy of his Lord So true is this of the Psalmist in the largest sense The end of that man is peace To end this in a profitable use to our selves 1. Si vis in pace mori●sis servus Dei as we desire to have Peace in the end let Piety be our Race 'T was Marcus Aurelius his dying Counsel to his Son Commodus That if he would live quietly he should live justly Let me a little alter it if you would die peaceably live uprightly The Pythagoreans did promise a good hope to them in the end who studyed Philosophy We have a surer word of promise that peace shall be at last to them that study Perfection Socrates was wont to say that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} good Souls do goe hence with hope Indeed they and none but they whose hearts are upright can depart hence in a sure expectation of blisse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a truly serene death is asserted by the Stoicks to be the onely portion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of good and virtuous Men and we see the Spirit of God in this Scripture appropriates it onely to perfect and upright men It is a fond presumption of those who live in hope to die happily though they live wickedly Doe men gather Grapes of Thornes or Figs of Thistles saith our blessed Saviour It s in vaine to expect the Grapes of Peace and Figs of Comfort upon the Thornes and Thistles of Wickednesse We never read of one that lived well and dyed ill and but of one who lived ill and died well What madnesse were it for a man that soweth his Field with Cockle and Tares to look for good Corne at the Harvest No lesse desperate is their folly who think to reap Peace and Glory from the seeds of Sinne and Hypocrisie Be not deceived God is not mocked for whatsover a man soweth that shall he also reap It is the ●●●●…tion of God himselfe There is no peace to the Wicked True it is for the present they have a senslesse stupidity but tranquillitas ista tempestas their sleepy Consciences shall at last awake and bite and though not alwayes sensibly yet certainly not in their owne apprehension yet in Gods determination the end of the wicked is destruction As therefore wee desire our end may be everlasting life let us now bring forth fruit unto holinesse 2. Let the upright learn with patience to waite for their peacefull end working Righteousnesse is called in Scripture a Sowing among others no doubt for this reason that as there is a space between the Seed-time and the Harvest during which the Husband-man waits so is there between the work and the reward The Prophet tells us he that beleeves makes not haste Faith is sure of the thing and therefore is content to stay the time for the most part our expectations are too short breath'd and as we post-date our duties so we ante-date our mercies We doe in this case as the unjust Steward who when an hundred should have been set down caus'd the debtour to take his bill and write fifty When mercy is to be vouchsafed an hundred dayes hence we take our Bill and write down Fifty Oh let us take heed of limiting the Holy one of Israel that must be patiently expected which is not presently to be conferr'd the time of bestowing this peace is at the end doe thou hold out waiting untill the end Ne deeris Deo in fide non deerit tibi in opere be not thou a wanting to God in expectance and he will not be wanting to thee in performance In the mean time let the upright man learn to run with patience the race that is set before him to bear quietly the afflictions that are laid upon him Fortiter malum qui patitur post potitur bonum he that endures evill chearfully shall at last enjoy good certainly the end wil make amends for all Oh let the sweetness of the recompence mitigate the bitterness of our sufferings the cloudiest Morning may have a red Evening a pleasant Spring follow a sharp Winter the most blustring Storme end in a quiet Calme and the sadest trouble of the Just not onely may but shall be swallowed up at last in fullest joyes What the Poet spake concerning the Fabrication of the World and truly not much unlike Moses description of the Creation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Skie and the Day sprang from the Night may here fitly be applyed to the upright there ariseth the light of Comfort sometimes in alwayes after nay out of the darknesse of his sorrow It was a pretty device of one Giacope Sanzaro an Italian who having been long in Love and much crost fill'd a pot full of little Black Stones and one White saying There will come one White day meaning that of Marriage which will make amends for all my Black dayes Let the perfect Man comfort himself in this assurance that though the Kalendar of his Life may be full of miserable dayes yet the day of his death shall be full of Joy and the end of his Life a beginning of that blisse which shall never end In fine that councell which Solon gave to Croesus in the midst of his Glory let me give to the godly Man in the midst of his sorrowes Respire finem Observe the end Indeed this is that which may both darken the lustre of wicked mens Prosperity and qualifie the sharpnesse of good mens Afflictions And as it concernes the perfect Man to consider his own end so doth it behoove us all to regard the perfect Mans end And so I am fallen upon the 2. Generall of the Text which is the fit prescription of a duty to be performed in reference to this perfect and upright person in those words Marke and Behold In the two Verses immediately preceding David records his

regard of God Ne iniqu●… p●…tetur Deus dum favet impiis justos affligit Lest otherwise we account God unequall in his dispensations as indeed who would not think it strange to see the Godly corrected whilst the Wicked are spared those cast down with Sorrow whilst these are lifted up with Prosperity But the Glorious end of the Saints calamitous life abundantly cleares Divine Justice and stops the mouth of Blasphemy though now God afflict the Righteous and the Wicked yea many times the Righteous and not the Wicked yet in the end he will put a difference between the Righteous and the Wicked whereby the Glory of his equity shall evidently appeear and therefore Behold the upright Secondly in regard of the Good lest we condemne him as miserable in those afflictions he undergoes What Saint Paul sayes in another case concerning the Saints If in this life onely we have hope in Christ we are of all men most miserable may with a little variation be used in this if we judge of good men according to their condition in this Life we shall account them of all men most wretched but let us stay our censure till the last trace the Saint to his journies end and then we shall freely confesse that none are more blessed then the Vpright or happier then the Perfect To shut up this in a word of usefull Application 'T is the generall assertion of Solomon The wise mans eyes are in his head but the fool walketh in darknesse Let us in this particular shew our selves wise Men by having our eyes in our head to marke and behold the upright mans end Let not the beames of the ungodlies prosperity dazle us but rather wait a while til their dismall end when we shall see their Sun set in a Cloud their Candle go out in a Snuffe and their hope sink into Despaire Let not the Clouds of Misery which for the present hang over the upright darken our eyes but stay till the comfortable end when he shall break forth a● the Sun in his splendour and shine as the Stars in Glory 'T was Moses his advice to the Israelites in their greatest strait that they should stand still and see the salvation of the Lord Indeed those two are well put together stand still and see whilst a man moves swiftly his eyes dazle but when he stands still he sees clearly Let us doe so patiently expect and diligently observe that Salvation which God in the end will work for his Servants That counsell which Christ gave to the Church of Laodicea let me give to you in reference to this duty Annoynt your eyes with the eye-salve of the Spirit that you may rightly discerne and wisely judge of Gods proceedings Look backward by the eye of experience and see how God hath dealt with upright persons in the end then look forward by the eye of Faith and conclude what God will vouchsafe to his people at the last This done I doubt not but you will both acknowledge Gods Justice and admire his wisdome you will follow the good Mans steps and desire his end In a word you will preferre afflicted Godlinesse before pleasurable Wickednesse persecuted Religion before prosperous Rebellion and despised Piety before advanced iniquity Finally with Moses you will esteeme the afflictions of Gods people sweeter comforts then all the pleasures of Sinne The reproaches of Christ greater riches then all the treasures of Aegypt having a respect to the recompence of the reward that blissefull peace which in the end shall be conferred on all them who walk before God in Truth and with a perfect heart according to this of the Psalmist in the Text Mark the perfect man and behold the upright for the end of that man is peace I have done with my Text but I must not end here Behold another Text lies before us fit to be read and perused by us Heredotus maketh mention of a custome among the Aethiopians to set the dead Bodies of their Friends in glazed Sepulchres that their proportions might be obvious to the passengers how needlesse soever that custome was 't is doubtlesse no more then just that the pious lineaments of their mindes who die in the Lord should be presented to the living in the mirrour of Art Indeed commendation after Death is the tribute of a Religious life Good works are Jewels not to be lockt up in a Cabinet but to be set forth to publique view If Christ would have Maries name remembred in the Gospell unto the Worlds end for one box of oyntment poured on his Head we cannot imagine that he would have the many pious and charitable deeds of his servants to be buried in Oblivion Consult the Scriptures and you shall scarce finde any godly Man laid in his Grave without an Epitaph of Honour View the Fathers you shall observe it their practice to honor the death of the Good by giving them their deserved praises So did Ambrose to Theodosius Nazianzen to Athanasius Hierome to Nepotian and Bernard to Malachias and Gerard The truth is in reciting the vertuous acts of Dead persons we doe not so much advantage them as benefit our selves What doe they need glory on Earth who are glorified in Heaven Nostrâ interest non ipsorum it s our interest not theirs since by their examples we are provoked to good workes Nay let me tell you in rehearsing their Graces we doe not so much honour Them as glorifie God 'T was the Greek Fathers Apology for himselfe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in praising vertue I extoll the God who is the donor of it It cannot then at least justly offend any religious Ear if I shall endeavour to delineate the singular worth of this illustrious Knight whose Funeralls we now solemnize And here it fares with me as with a man in a Garden full of choice Flowers that knowes not where to pick abundance of matter making me almost barren of expression As for a compleat Enumeration of his Virtues 't is a work which neither my scant Abilities can performe nor will the scantling of time permit It cannot be expected that a good Life which hath been weaving a piece of Graces for threescore yeares and upward can be spread before you in a few minutes Besides the History of his Life and Narration of his Worth calls for a Livie rather then a Florus a Demosthenes rather then a Phocion to undertake it I want time to draw his Picture to the length and skill to doe it to the Life yet Ex pede Herculem spare me but your patience a while and I shall though rudely draw some few lineaments by which you may guesse at the rest Let it not then be accounted flattery if I take up the first part of the Text and apply it in particular to him Mark this Perfect and behold this upright Man Mark him in his Life how Exemplary Behold him in his Death how

A Divine Prospective Representing THE JUST MANS PEACEFULL END In a Funerall SERMON Preached at Katherine Creechurch Aug. 14. 1649. At the Enterrement of the Remaines of the Right Worshipful and truly Religious Sir JOHN GAYR Knight deceased July 20. 1649. By NATHANIEL HARDY M.A. and Preacher to the Parish of Dionis Back-church PROV. 28. 18. Who so walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once ESAY 32. 17. The Worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever LACTANT Sicut vita ipsa bonum est si cum virtute vivitur malum si cum scelere Ita mors ex preteritis vitae actibus ponderanda est AMBR. Pretiosum est videre virum justum ut videas eum secundum imaginem Dei quod foris est nihil prodest quo lintus est sanat LONDON Printed for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill 1649. To the VVorshipfull ROBERT ABDY Esquire Son-in-law Together with his Vertuous Consort and the rest of the hopefull Sonnes and Daughters of the Right Worshipful Sir John Gayr Prosperity on Earth and felicity in Heaven TO preserve the precious names perpetuate the pious memories and publish the eminent graces of dead Saints is a due debt from the living The glory which from hence redounds to God the benefit which hereby accrueth to the Church the respect which herein we manifest to them are all severally much more joyntly strong obligations to this service No fitter instrument for such a work then the pen which surpasseth the voice in this double excellency that it both extendeth farther and continueth longer according to that knowne expression of the Poet Vox audita perit littera scripta manet These I doubt not worthy Sir were the impellent causes moving you to desire a publication of this imperfect piece in which if there appear any lustre it is no other then what it receiveth from the beames of his Virtues whom it represents Indeed what S. Bernard said of his friend Malachy I may justly apply to your deceased Father he was while he lived Lucerna ardens lucens a burning and a shining Lamp and by Death Non extincta sed admota not so much put out as removed to Glory The light of his good words is still left behinde him and now set on a Candlestick to enlighten with its splendour this declining Age of the World The Character here given to this faithfull Servant of God may by some who throughly knew him be justly accounted deficient by others through Envy or Ignorance at best be unjustly censured as exuberant To the former I shall Apologize in the words of the Oratour Pictoros pulchram absolutamque faciem rarò nisi in pejus effingunt an exact face is seldome drawne but with much disadvantage To the latter S. Bernards expression shall be my Answer Testimonium veritati praebeo non affectioni my Conscience witnesseth to me that my Testimony concerning him was not byass'd by Affection but measured by Verity To your Candid acceptance and Patronage Honoured Sir I present these unpolished Lines the truth whereof I know you can fully and will freely attest I have nothing more to adde but a gratefull acknowledgement of your many immerited favours and my incessant supplications at the throne of Grace That both your self who esteeme it an happinesse to have been grafted into the Stock of that Worthy Family and all the naturall Branches of that choice Root may be daily watered with the plentifull showers of Divine blessing continually grow up in a resemblance of these pretious Fruits which he brought forth and finally be transplanted into the Paradise of Blisse where together with him you shall be flourishing Trees of Righteousnesse for ever So prayeth he who is Yours in all Affection and Service Nathaniel Hardy PSAL. 37. v. 37. Mark the perfect man and behold the upright For the end of that man is peace THis Psalme is one of those seven which we finde to be composed according to the Hebrew Alphabet what was the reason of this order I am not curious to enquire since the Scripture is not pleased to expresse Some onely account it of Musical concernment others look upon it as an help to memory Ainsworth conceives it to be an indication of more then ordinary weight and worth in the matter this as in the rest is eminently observable in this Psalme which is both of singular use and value Indeed it may well be styled The good mans Cordiall in bad times A Soveraigne Plaister for the Plague of Discontent Or A choice Antidote against the Poyson of impatience It is a truth evident in experience That Gods dispensations towards the righteous and the wicked in this life are like Jacobs dealing with Josephs Sonnes crosse and strange For as he laid his right hand on the younger and his left on the Elder so doth God oft-times for the present distribute with his left hand crosses to the good and with his right hand favours to the bad not only in a litterall sense as our Saviour speakes He maketh the Sun to shine and the Raine to fall upon the just and the unjust but in a metaphoricall sense he causeth the Sun of prosperity to shine upon the unjust and the Raine of adversity to fall upon the just hence it is that both the Sanctity and the Equity the holinesse and justice of God hath by many been called in question it being a probable Argument to carnall reason that God in prospering the bad approves of their wayes and so is unholy and in afflicting the good renders not according to their deeds and so is unjust Hence it is that in such times the wicked swell with the timpany of pride and the weak pine away in a fretting consumption those are impostumated with selfe-conceit and these are inflamed with passion the cure of both especially the latter to wit envious fretting at the wickeds prospering our Prophet indeavours in this Psalme The medicine which he prescribes is made up of various ingredients amongst which none more operative then a due meditation of Gods finall retribution both to the godly and ungodly which as it is principally insisted on throughout the whole so is it elegantly recommended in the close and in particular the quiet end of the just both asserted and assured for our support and incouragement in the words of the Text Mark the perfect c. Which words may fitly be divided into two generalls and each of those sub-divided into two particulars here is officium motivum 1. A duty enjoyned Marke the perfect and behold the upright 2. A motive adjoyned For the end of that man is peace In the former of these we have considerable 1. Objectum propositum the object proposed to our view the perfect and upright man a choice and rare sight both amiable and