Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	pass_v	sin_n	6,515	5	4.8294	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15556	A sermon no lesse frutefull then famous made in the yeare of oure lord god m.CCC.lxxxviii. In these our later dayes moost necessarye to be knowen. Neyther addynge to nor diminishynge fro. Saue the olde and rude englishe therof mended here [and] there.	Wimbledon, Thomas.; Wimbeldon, R., attributed name.	1550 (1550)	STC 25824; ESTC S108052	24,677	96

is so nedefull to another that oftentimes those craftes that seme moost vnhoneste myghte worste be forborne And thus I dare saye that he that is not labourynge in this world either in praieng and preachynge as behoueth preestes for the health of the people or in defendynge the causes of the nedy in sighting agaynst tyrrauntes enemyes which is the office of knyghtes or in laborynge on the earthe that perteineth to the cōmons when the daye of rekenynge shall come that is the ende of this lyfe right as he lyued here without laboure or trauayle so shall he wante there the rewarde of the penny that is the endelesse ioye of heauen And as he was lyuynge here after no state nor order so shall he thē be put into the place wher is no order but euerlastynge horroure and sorowe that is hell wherfore euery man se to what estate God hath called him and lyue therin by labour accordyng to his degree They that be labouring men or craftes men do it trewlye yf thou be a seruaunt or a bondeman be subiecte and lyue in dreade to displease thy maister or lord for Christes sake If thou be a marchaunte dysceyue not thy brother in chaffetyng If thou be a knyght or a Lorde defende the pore and nedye man from suche as wolde harme hym Thou beyng a iuge or a iustice go not to the righte hande for fauour nor into the lyft hande to punyshe for hate Thou that art a preste then Instruct prayse and reproue Instructe the ignoraunte prayse the obediente and reproue the dysobedient to god Thus euery man laboure and trauayle after his degre For when the eueninge cōmet● that is the ende of this worlde then shall euerye man take rewarde good or bad after as he hath laboured here These be the wordes that I haue take to entreate vpon And be thus moche to saye in englysh Come giue a rekening of thy bal●wike Christe the authoure of pitie and louer of saluation of his people in the proces of the gospell enfourmeth euerye man that is his baylye by the ensample of a baylye that he monysshethe to prepare hym selfe to make his aunswere and giue a rekeninge of suche goodes as he hath receiued of goddes hande when the daye of so strayte a rekenynge shall c●me that is the daye of dome And so I at this time thorough the helpe of God folowinge hym that is maister of so greate authoritie because I knowe nothyng that shulde more drawe a waye mans vnreasonable loue from the vayne and transitory ioye of this worlde then to haue in mynde that dreadeful rekening so farre as god permytteth I at this tyme wyll shewe you howe you shall dyspose you to auoyde then goddes yre and vengeaunce when there shall be so hard iudgement that we shall accompte for euerye ydle worde that we haue spoken For then shall be sayd vnto vs And we shall haue no power to go backe Come gyue a rekenynge of thy bayly wicke But for further proces of this fyrste parte of thys sermon knowe you there be three baly wykes that shall be called to this strayte rekenynge The fyrste shall aunsweare for hym selfe and for other And they be preestes that haue ouersyghte or cure of mans soule The seconde temporall lordes that haue the gouernaūce of people And the thyrde haylye shall accompte for hym selfe or at least haue moch lesse charge thē the other And that is euery Christē mā for that hath he receued of God And euery one of th●se shall aunswere to thre questyons The fyrste questyon Howe haste thou entred The seconde Howe haste thou ruled The thirde howe hast thou lyued And yf thou can assoyle these thre questions and dyscharge the of them was there neuer earthly lorde without comparison that so rewarded hys seruauntes as thy Lorde wyll rewarde the. that is to say with lyfe and ioye euerlastyng But on the other syde if thou nowe regardynge not thyne owne wel●h● take no hede of thys rekeninge if deathe take the sodenly so that thou passe hence in deadlye synne and euyl lyfe and haue not amēded as thou knoweste not what shall befalle the. All the tongues that euer were or shall be can not expresse the sorowe and woo that thou shalte suffer Therfore the desyre of so great ioye and the dreade of so great payne thoughe the loue of god were not in thyne herte shulde make the to thinke euermore that thou shalte gyue a reckenynge of the balywyke Therfore as I sayde The fyrste question that shalbe proponed to the fyrste dayly that is a prelate or curate is thus Howe hast thou entred Frend howe entredeste thou hyther who broughte the into thy offyce truthe or symony God or the deuyll grace or money the flesshe or the spirite gyue now thy rekenynge yf thou can yf thou canne not I councell the without delay to learne For in case thou be called thus or it be nyght and thē for the stāde dombe for lacke of knowledge and for cōfusion of thin owne conscience thou shalte fal into the sentence that here ensueth Bynd his handes and fete and caste hym into vtter darkenesse where is waylynge and grentynge of teth Therfore I coūsell that thou aduyse the well how thou wylt aūswer to this questyon how hast thou entred whether by callyng or by thine owne procuringe for that thou woldest labour in gods gospel or for that thou wolde be rych●lye arayed aunswere to thyne owne conscience nowe as thou shalt or it be longe aūswere to god Thou that hast taken the order of presthode on the whether thou be curate or two who styrred the to take so hyghe an estate vpon they whether because thou woldest lyue in goddes contemplacion and studye of goddes worde to instructe the people or for to lyue a delycious lyfe of other mens swete and thy selfe to laboure neuer a whytte And here myghte I aske a question why also sette menne their children to scole whether for to get them greate auaunce mētes or to make th●m the better to knowe god and to serue him This their intention men maye se openlye by the sciences that they put them to For they sette them to the Canon Ciuil or to the temporall law not as to be ministers of Iustice to defende the poore in righte c But because they thynke that these sciences shall ●e meanes to make them great men in the worlde And why be there so fewe put to learne the word of God and to be preachers therof but that there is no suche gaynes as is in the other And so care they lytle on bothe partes for godly lyuynge And truth it is that saynt● Iohn Chrisostome sayeth parentes be louyng to the bodies of their chyldren but the soules they regarde not they desyre theyr welfare in this worlde but they passe not what they shall suffer in another Some ordeine great fees for thē here but none

syckenes of thy seede great syckenes lōge abydyng most euyls alwaye cōtinuinge And ye shall vnderstande that god sendeth suche syckenes otherwhyle to good mē sōtimes to shrewes To good men God doth it for two causes that I sayde of syckenes I wold it to be vnderst●ēd of al maner of tribulatiō The fyrst cause for that they shulde euer knowe that they haue no infectiō of thē selfe but of god onelye and to encrese in mekenes Of this sayth Paule Lest the greatnes of reuelation lyft or extol me vp into pride to me is gyuen the prycke of my flesh thaūgel of Sathanas to smite me on the neck wherfore I haue thrise prayed god that if shuld go fro me he aūswered vnto me my grace is sufficient for the vertue is fulfylled ī sicknes withī thus saith the glose The fēd axyng Iob to be tēpted was hard not the apostle axyng hys tēptatiō to be remoued god herd hī that shulde be dāpned he hard not him that he wolde saue Also god sēdeth saintes oftentymes sycknes psecution to gyue vs synfull wretches ēsāple of paciēce For yf he shuld suffre his saintes to haue suche tribulation in thys world thāke hī therof muche more we wretches that god hath send to not a hundreth part of their sorow shuld bere it mekely Sithēs we haue deserued a thousāde tymes so moche as they haue wherfore as we rede of Thobi that on a daye as he was wery of buryenge of pore men the whiche shulde els haue ben vnburied and haue bene eaten of houndes and foules as the Carrien of other vnreasonable beastes as he for wearynes was layed to reste thorowe the sufferaunce of God the swallowes that bredde aboue in the house made ordure and donged in his eyen where by he wared blynde This is wrytten that god suffred thys temptaciō to come to hym for an ensample of paciens to all thē that cam after And so was also the temptatiō of holy Iob and thoughe Thoby frome his chyldehode euermore dyd dread God and kepe his cōmaundementes yet was he not agreaued agaynste god though that the myscheuous blyndnes fell to him but vnmeueably dwelled in the drede of god thankīg hym all the dayes of his lyfe Loo here scripture expresselye saith that god suffred that holy man to haue this syckenes to giue other that come after hym an ensāple of pacience And also sometyme god sendeth syckenes tribulatiō to wycked mē that for ii causes Fyrste for that they shulde loue God and leaue theyr synne as it is written Theyr sycknes are multiplyed and after they hasted to Godward For we se oftē mē ī sycknes know theyr God that neuer wolde haue tourned to him while they were hole Also god sendeth sicknes often to a gaste other mē leste they shulde folowe their sinne As the sycknes of Antioche whome God smote with suche a plage that wormes scattered out of his body he beyng alyue And the slīck was so great foule that hys frendes were wery therwith might not suffre it yea at lēgth he myght not abyde his owne stench thē began he to know hym selfe saide it is ryghtful to be subiect to god and a mortal man not to holde him equal with god And the storye saithe he asked mercy of god of whō he coulde none haue he made a vowe to God that he wolde make the Cytye of Ierusalem free the Iues as free as the mē of Athenes that he wolde honour Goddes Temple with precious stones also array multiplye the holy vessels and fynde of his owne ●ādes the costes expēses perteining to the sacrifice that he wolde becom a Iewe go ouer all the lande preaching gods lawe And yet god gaue hym no mercy for no ther was there in hī contrition nor repētaūce that spronge of faith but of odious payn For what was in hī to forsake his wickednes whē he was vnable to do good or euell And by this vēgeaūce that god toke on this kyng shuld mē se what it is to be desobediēt to god Also it is to be takē hede that whē sycknes cōmeth euer it sheweth that the patiēt is mortall that he shal nedes dye though he may escape this sicknes yet can be not eschewe death And so he muste nedes come to the rekenynge The seconde Somner that shall call to this peculyer iudgemēt is age and feblenes whose propertye is althoughe hetary with the he wil not leue the tyll he hath broughte the to the endetthat is deth But there be many though they haue this sōner with thē yet they take no hede He seth how his heed horeth his back croketh his breth stiketh his teeth fallē his syght failes his eares ware heuye to here what meaneth al this but that age sōpneth the to the dōe but what more madnes can be thē a mā beynge called drawē to so dredfull a rekenīg where except he answere well he forfaiteth both body soule to dāpnatiō for euer yf he se a lytle myrth by the way he forgetteth who hath hī by the sleue So doth he that is strikē with age hath so great pleasure in this worldes welth that he forgetteth whether he is away Here fore saieth a holy doctour that amongest al the abusiōs of the worlde moste is of an old man that is ostinate for he thinketh not of his oute goinge of thys worlde nor of hys passyng into the lyfe to come he heareth thre messengers of deth but he beleueth thē not the cause is for the thre fold cord that such an olde mā is boūd with is harde to breke this corde is costom that is of the plattes which be ydle youth vnhonest speache wicked dede The which if they grow with a mā frō his childhode vnto mās age they make a thre fold corde to byndtholde mā in custome of synne Herefore saith Esay breke the bondes of syn Thīke therfore who souer that thou be that art this sōned thou cāst not escape but y t thou must make thy rekenīg The thyrde sōner to his reckenynge is deth and his conditiō is that come he first or come he last he spareth neither pore nor rych aged nor yong nor he feareth no threatnynge he takethe heede to no prayer nor of anye gyft nor graunteth any respite but without delay he bringeth forth mā to iudgemēt Therfor sayeth D. Austen well ought euery mā to drede the daye of deth For I what estate soeuer mans last day fīdeth hī whē he goth out of this world ī the same estate it bringeth hī to his iudgemēt Therefore saith the wise mans to hys sonne Sonne thinke on thy last daye and thou shalte neuer synne Nowe remēbre that thou shalt rekē for thy baylywyke I said also that there was an other daye of iudgemēt to the which all mē shall come togyther ī the