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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	like_a	young_a	youth_n	43	3	7.4209	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72913	Three godly and fruitfull sermons declaring first how we may be saved in the day of iudgement, and so come to life everlasting: secondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to be most carefull of as long as they liue. Preached and written by the reverend & godly learned M. Iohn More, late preacher in the citie of Norwitch. And now first published by M. Nicholas Bovvnd: whereunto he hath adioyned of his owne, A sermon of comfort for the afflicted: and, A short treatise of a contented mind.	More, John, d. 1592.; Bownd, Nicholas, d. 1613. aut	1594 (1594)	STC 18074.5; ESTC S125128	118,386	153

burning fire then what hast thou gained by such presuming vpon Gods mercie and hardning of thy selfe in thy sinne against God when thy pleasure is turned into paine and thy securitie and ease into continuall torment Alas good brethrē that we should be so blinded with the subtilties of Satā for the gaine of a small earthly trifle to cast away soule and bodie eternally VVhat can it profit vs to winne the whole world and loose our owne soule and this we doe so long as giuing care to the vaine allurement of Satan we continue in our sinne deferring the time of our repentance till afterwards thinking that the Lord will not come so soone you see then the lacke of practising this doctrine that is here taught vnto vs is the cause that at this day men are so hardned in their sinne and boldly goe on forward to eternall destruction Men doe imagine with them selues that although they must one day appeare before the throne of God yet it will not be so soone and thereupon they neuer thinke of that matter but deuise all wickednes in their braines to fill their purses feede the paunches deceiue their neighbours and generally all other spite and villanie against God and man and all because they thinke themselues in sure case that the day of repentance is not so neere but that they may amend all this geare in time but it is not so they are deceiued The Scripture telleth vs it will come sooner then we thinke therefore amend betimes least we perish all And it is a maruelous matter to see howe wonderfully the aduersarie hath preuailed in this for whereas God would haue vs alwaies in readines because the time 〈◊〉 vncertaine the cleane contrarie is settled in our hearts namely to take our libertie in sinning because the time is a farre off as we dreame and this perswasion is so deepely settled in our breast that if men be admonished to take heede of their dealings for a day will come when all things shalbe righted then they thinke straightway they haue a great long scope giuen them to range in for they take it as a principle most surely rooted in their hearts that that day is a far off If they be threatned with the comming of Christ to iudgement you shall see them make of the matter no more but a scoffe and a mocke oh syr if ye giue me so long a day nay then I shall doe well ynough and here they can fall to gybing and make themselues merrie with the talke of the welchman who hauing robbed a man of his budget and beeing threatned that he should answer for it at the day of iudgement made answer that if he might haue so long a day he would haue the cloake too and thus miserable caytiffs they thinke they haue notably preuailed when thus they haue scoffed out the matter but alas pore soules it is no more then a laughter from the teeth forward for when they haue put from them the day of the Lord as farre as can be and that God for a time let thē play vpon the hooke yet alas there is a thing within their brest that sometimes will sting them to the heart in spite of their teeth but yet here-withall you see how common this is amongst men that the day of the Lord is a farre off for when we can so readily giue such answers as this If ye giue me so long a day c. surely we bewray our owne heartes vnawares that wee are perswaded in our breasts that it is long to that day And the same opinion haue we in like maner of the day of our death there is scarcely found amongst vs any so old but he wil thinke he might liue one yere longer or at least one moneth or one day so farre he is off from thinking on his death if we be young oh then we thinke our selues as sure from dying as God had sealed vs his letters patents for our life till old age and hereupon it commeth that in our lustie youth as they tearme it we neuer thinke to make our selues readie to God-ward nay so farre are we from all 〈◊〉 of God that vnlesse we play the wilde coltes in all licentiousnesse and sinne we thinke we haue not well spent our youth according to the course of nature and into such beastlines we are gone that we haue framed an heathenish nay worse then heathenish rather a deuilish prouerbe A young saint an old deuill as if so be we should beginne to be holy in our yong age it were the next way to make vs diuels when we are old and as though it were the best way to be a diuell in thy yong age that thou mightest be made a good holy man in thy old age But I pray thee what if thy God call thee while thou art a young deuill what shall become of thee in thine old age if the Lord cut thy yeares short and make an ende of thy life while thou art playing the yong lustie deuil I warrant thee thou shalt neuer come to be neither old saint nor young saint This I speake good brethren with griefe of heart to see into what miserable blindnes we are tumbled that the thing which God hath hid from vs so secret to himselfe the day of his comming and the day of our death as though we were of Gods counsell we will be so cunning in it as if he had not onely reuealed it vnto vs but also had sealed vnto vs the assurance of it And all this we doe that we may more boldly sinne without controlment thinking when we are old we will then beginne to frame our selues to godlines but alas good brethren we deceiue our selues it is not so we haue no assurance of our life we can not tell when it shall please our God to call vs at midnight noonetide or cockerovve wee are not certen one minute of an houre to liue and therefore let vs not driue off from day to day and thinke he will amende least he come vpon vs vnwares and finde vs vnprepared Take heede good brethren that we doe not flatter our selues to thinke I am but yong I trust I shall not die so soone I will take the pleasures of my youth a while and when I beginne to be old I will then wholly applie my selfe to Gods will or thus although I be some what aged yet I trust I shall not goe so soone I thanke God I feele my selfe strong and lustie I can eate my meate well and I will not yet settle my selfe to be readie when God calleth me I may continue yet a little while in my craft and subtiltie til I haue got but such a piece of ground or so much money to lie by me and then I will amend when I shall begin to be sicke then I will settle my selfe wholly to God-warde Let vs take heede good brethren of these blasts and temptations of Satan that we be not deceiued doe we

not see both daily and hourely how that the Lord calleth as wel the young as the old and what patent haue we of our life that we are not in the number Doe we not see that God calleth men euen suddainly when they are in as good health as can be yea euen when they are eating their meate at dinner euen supping an egge is the last breath that euer they draw wherefore doth the Lord this but onely to let vs vnderstand and see before our eyes how soone our life is gone that so we might alwaies be in readines we see these things continually and yet alas howe smally we profit by them wherefore we see it needefull and a thousand times more then needefull to haue this soundly imprinted in our heart and the remembrance of it continually before our eyes that we must hence we can not tell when that our heathenish eares and Epicures pleasures may be cut off by the continuall meditation of the same otherwise vndoubtedly good brethren when we thinke our selues most at ease we shal vnderstand the sentence here that Christ Iesus spake That we shalbe taken in an houre when we least thinke That rich Epicure that wallowed and tumbled in his wealth little thinking vpon his death but soked in his sinnefull pleasures sitteth at his ease debating with himselfe howe he may make his life most easie and at length concludeth with himselfe such a way as he thinketh to liue most pleasantly and easily for many yeares he will pull downe forsooth his old barnes and build him greater that shalbe able to receiue all his grayne and then like a iolly carnall swine he will say to his soule Oh soule eate and drinke and make lustie good cheare for thou hast ynough laid vp for many yeare here is nothing with him but cherishing the belly and pampering the bodie as though God had put life into him and set him in this world for none other end but like a bruit beast to crāme vp his bellie to the corge and feede him selfe fat against the 〈◊〉 of slaughter this miserable caytiffe hath forgot himselfe that he must die there is no remembrance of death but as though he must liue euer but when the carnall belly-god in his chiefest ruffe and as he thinketh in his greatest felicitie his cheare was cleane changed in a moment he heard a voice that daunted his courage it was said vnto him in the selfe same houre Thou foole this night shall thy soule shall be taken from thee this night thou must needs die and what shalt thou then be better for all this false conceiued ioy in thy pleasures and riches when thou must not inioy them one minute of an houre I am afraid good brethren it is too liuely and too true a description of vs Englishmen which haue neuer done with feeding the belly and cloathing the backe as though we should liue here euer I am afraid too many of vs haue vtterly vanished out of our remembrance the day of our death or els haue put it a farre off as though it would not come of a long time I am afraide too many of vs say in our hearts with this worldly wretch Oh if such a thing and such a thing were brought to passe I would say to my soule take euen thy full pleasure eate and drinke thy belly full make merry take euen thy hearts desire Alas good brethren let vs take heede vnto our selues what shall it auaile vs when God shall suddenly take vs from all our pleasures in a moment and throw our soules into euerlasting torment The cause of this loosenes amongst vs is because we doe not practise that doctrine that is taught vs out of this sentence namely that the day of our departure is vncertaine euen oftentimes when we least thinke wherefore I desire you in the feare of God for the loue we beare vnto our owne soules that we make our profit of this sentence better then we haue done heretofore let vs apply it vnto our selues and call our selues to an account euery one of vs enter into his own heart and thus say VVhat wickednes doe I know by my selfe Am I a thief a murtherer a couetous person is all this hid from man yea But alas God doth see it and hath appointed a iudgement to punish it therfore I will no more continue in it I will now repent while I haue time I will not dāme mine own soule for once I must appeare before the iudgemēt seat of God And if the deuill would goe about to suggest into thine heart that it wilbe long before the day come and that that thou hast yet a long time to liue and therefore thou maist a while continue in thy sinne answer him with Iesus Christs words that then I shall haue my part with the wicked seruant in the continuall burning lake that the time is not knowne to any creature it is vncerten it will be sudden when we least think therfore defer not to be alwaies in a readines if he will reply and say it is not like to be so soone for that all things are well and there appeares no tokens of sicknes much lesse of death answer him againe that euen therefore I ought more to suspect the day to be neare because it shall be at such a time as men shall thinke all thinges well and quiet euen then shall it come and take men vnprepared Let vs good brethren in this manner applie this doctrine to our selues that we may profit by it in newnesse of life let vs not deferre the time till to morrow the Lord God knoweth where we shall be to morrow we are al of vs here now God be thāked but the Lord knoweth whether we shall euer come togither againe or not the Lord may take vs before we goe out of the Church-doore so vncerten are we of our life wherefore let vs for Gods sake deferre the time no longer but euery one of vs now beginne to amend and lie no longer in our sinne but turne to the Lord by true repentance knowing that our time is vncerten thus doing we shall finde the Lord our God mercifull vnto vs he will increase in vs his graces and gifts of his holy spirite that we may grow on forward from faith to faith in sanctification and newnesse of life till it shall please his goodnes to call vs in his good time to euerlasting rest Thus we haue heard good brethren what we haue to learne out of this sentence it remaineth that we knowing it put it in practise and that we doe not thinke it sufficient to come hither to sit here and to lend our eares to the preaching to giue it the hearing and haue yet notwithstāding no purpose of amēding but rather some hard heart still to continue in our sinne as we we came for assuredly if we doe so the eternall God wil neuer suffer vnreuenged such horrible contempt of his blessed word it

before he told them he was going from them These words were vttered then by our Sauiour Christ when he was going to his death as a thing specially to be marked of vs which he knew to be most needefull for vs and therefore of vs more to be considered and marked yea and neuer to be forgotten but alwaies deepely imprinted in our minde You know those things that are spoken of men lying vpon their death bedde vse to pearse much that commonly the words be neuer forgotten but still almost as fresh in memorie as when they were newe spoken those words which be spoken by a louing father vpon his death bed vnto his childe take great effect in a good childe if a tender father at the point of death doth call his sonne vnto him and vttereth these or such like words Oh sonne thou seeest in what case I am I am euen now readie to goe from thee these be the last words that I shall speake vnto thee remember them well thou shalt neuer heare me more speake I must goe from thee yet for a remembrance that thou maist thinke vpon me when I am gone I will giue thee one lesson from my mouth while I liue that thou maist remember me when I am dead as long as thou liuest I charge thee therefore as thou louest me doe this or that c. thou knowest I haue had many troublesome daies for thee much cost and paines I bestowed vpon thee nowe I must goe from thee thinke vpon this that I charge thee euen as thou louest me if a tender hearted father giue this or such charge vnto his sonne vpon his death bed will it not make the heart of any naturall childe to bleede in his bodie to heare such tender wordes of his louing father alas those louing wordes neuer be forgotten of any naturall childe and good sonne vnlesse he be an vnthrift and past all grace which careth neither for father nor friend liuing nor deade Euen so in like manner will these words of our Sauiour Christ spoken at his death pearce the hearts of any of the children of God vnlesse they be bastards and no sonnes we can not if we loue the Lord Iesus but remember this his last lesson which he giueth vs for his farewell And I am sure vnto the children of God it pearceth a thousand times more their tender hearts to heare them so louingly taught of their louing Lord then any other rough manner of dealing because they be children and not slaues and therefore serue of loue and not of slauish feare although it be sometime needefull for the best of them to feele of the louing correction of their louing father for the taming of their wilde flesh But because in the house of God all be not children which haue the outward coūtenance of children but there be a great companie of dissembling hypocrites which take the libertie of the Gospell to liue after the flesh doe nothing but only make a mock of all louing kind of dealing laugh in their sleeues when they heare any such exhortations because they wil not be taught by faire meanes and as ye would say by maner of intreatie therfore the Lord Iesus for their cause especially dealeth after an other sort here in this sentence and calleth this same his admonition to loue not onely a friendly exhortation as by way of request but also a commandement Not onely a matter of intreatie forsooth to doe or not to doe as best liketh vs but a speciall commaundement to be done whether we will or no whether we like it or not like it vnlesse we will abide the penaltie of disobedience And herein then he dealeth with us not only as a louing friend to exhort but also as a prince of authoritie to command that if we should violently cast off from vs all kinde of friendly admonitions here and thinke we haue escaped wel because we haue broken in sunder all the fast bonds of louing exhortations we should yet vnderstand he is our Prince that hath his iudgement seat to arrayne vs there to answer the breach of his blessed commandement and that we should not thinke or say Oh I will indeede loue my brethren but it shalbe at leisure when I see my time and when I thinke best but rather thinke because it is commanded vs we must doe it whether we will or no not at our pleasure but at the pleasure of the commander vnlesse we wilbe guiltie of his curse in his iudgement seat So then ye see what we haue to marke in this where the Lord Iesus doth not onely exhort but commaund vs to loue one an other that is that we not only haue a cold affectiō thereunto but that we be liuely touched with the authoritie of the commander setting before our eyes his princely iudgemēt seat where he will bring in triall all stubborne breaches of his blessed commandements although they be neuer so smoothly passed ouer in this life Ye see then this hath or at least vvise ought to haue a vvonderfull vvaightie force vvith it vvhere the Lord Iesus falleth a commanding and therefore ought of vs deepely to be considered and not coldly for fashion imbraced because it is the Lord Iesus that not onely vvilleth but commaundeth it But alas it is a vvonderfull thing to see the authoritie of the Lord Iesus so smally regarded among vs if once the vvill of a prince be but knovvne it is a vvonder to see hovv readie vve are to frame our selues thereunto but if he fall a commanding vvho doe not then tremble at his displeasure But the Lord Iesus may intreat pray and beseech nay straightly charge and command and for all that not regarded of a straw It declareth certenly good brethren that there is no feare of God among vs but onely a certaine worldly feare of man and yet the one killeth the bodie alone the other throweth both soule and bodie into hell fire eternall Oh good brethren let vs not deceiue our selues it is the Lord Iesus that commaundeth vs let vs obey he chargeth vs to loue one an other let it be done not onely said but done done done Let vs earnestly repent that we haue beene so slacke in doing this commandement for our Sauiour hetherto that we haue done nothing but onely make a mocke of it oh it is his mercie that hath saued vs hetherto and hath not throwne vs downe to hell as we haue deserued but in mercie hath kept vs till this day let vs nowe from henceforth thinke earnestly vpon this commandement of our Lord Iesus Christ and now begin to practise it that there may be loue among vs and not such brabbling brawling and contention as we see daily and is too lamentable but like to good schollers in the schoole of the Lord Iesus let vs haue loue and peace among vs and surely then he will dwell among vs and protect vs for euer Nowe it is said in the text that this commaundement

of louing one another is a new commaundement it may seeme strange that he calleth it new and yet was giuen so long agoe by the Lord God himselfe in his commandements and is the very summe of the whole second table as it doth appeare by the Lord Iesus Christ his owne interpretation that we loue our neighbour as our selfe This then seemeth not to be new which was deliuered to Moses a thousand yeare before more True it is our Sauiour Christ doth not here call it newe as though it had neuer bin vttered before but because he would call a newe to the minde that which they had heard of old out of the lawe before he calleth it therefore new which is newly renewed againe in memorie moreouer also now at his death because he would haue it sticke continually in their mindes as a thing new told fresh in our mindes for we know things that be old done or spoken are not so ripe in our heades as that that is newly done or spoken that it might be therefore vnto vs continually newe and fresh in our minde he calleth it newe not olde and raw but fresh and new VVe haue therefore well to consider of it and euery one of vs to enter deepe into our selues and trie our hearts whether this commaundement be newe fresh and greene in our mindes or no or rather whether it be so old vnto vs that we haue cleane forgot it I am afraid if we well trie and examine our selues we shall finde it fresh and newe amongst a very fewe or none of vs but so olde that it is euen at the last cast with a great number of vs and a new commaundement come in the roome of it not from Iesus Christ but Satan and the deuill a new commaundement that we loue not one an other but euery man him selfe This same new commandement of Satan of louing our selues oh it is maruelous rife fresh and newe amongst vs but the newe commandement of the Lord Iesus of louing one an other it is so stale and worne out of vse amongst vs new-fangled englishmen and especially amongst vs Norffolke men if Iesus Christ had giuen vs this commaundement to loue our selues how notably could we haue practised it and what a number of followers thereof should we haue found amongst vs at this day all England all Norffolke should haue beene found very perfect in it But alas good brethren it is cleane contrarie that commaundement which he would haue newe amongst vs is not to loue our selues but to loue one an other this is that which is very rare in our daies and must be newe fresh and rife amongst vs there is no remedie or surely the Lord will beginne a newe worke amongst vs he cannot abide to heare his commandement so contemptuously and despightfully troden vnder our feete therefore let vs be carefull in the feare of God to amende that which is amisse in vs and now beginne to imbrace this newe commaundement of the Lord Iesus of louing one an other and vtterly forsake and remooue that olde Satans commaundement of louing of our selues that wee may be right disciples and schollers of Iesus Christ as we say we are Christians and hold of Christ VVell thus you see what waightie charge is giuen of our Sauiour to loue one an other it is no small matter and therefore not hastily to be put vp because it is both a commaundement and proceedeth also from him that hath authoritie ouer all things to commaund which hath his iudgement for vs in the life to come if we will not be taught by faire meanes here in this life Now it followeth in the text Euen as I haue loued you This sentence serueth both for a reason more vehemētly to perswade vs to loue one an other by his owne example that so tenderly loued vs also it serueth for a patterne to try our loue by whether it be sincere or fained The reason whereby he exhorteth vs to loue one an other standeth thus I so tenderly loued you that beeing from all eternitie with my father in ioy eternall humbled my selfe to become man in your nature subiect to all miseries and sorrowes as you are and for your loue yeilded my selfe not onely to all spight and villanie that wicked men could doe vnto me but euen to the very death I submitted my selfe and that to the most shamefull death for your death to bring you to a glorious life and this I did not onely when ye were no friends of mine but also when ye were mine vtter enemies ought not you then in like manner much more loue one an other beeing thus redeemed silly poore soules by my bitter death you were all alike subiect to eternall hell fire and now I so loued you that I gaue my selfe a ransom for you ought not ye then much more considering my goodnes loue one an other If a king should of his great goodnes giue his owne life to ransome a companie of beggers beeing in bondage and besides not onely deliuer them out of slauerie of a forraine prince but also exalt them to the state of lords and nobles by deuiding his inheritance amongst them were it not I say an intollerable thing if these exalted beggers forgetting their former estate should nowe be so puffed vp in pride that one of them would not vouchsafe to looke vpon an other but contemne hate and disdaine one an other were not this thing intollerable and not to be suffered amongst men so to requite the goodnesse of their king nay would not we rather giue our verdict vpon them and thinke them well serued to be set againe all alike in beggerie and slauerie as they were before and looke if they could agree any better among themselues there yes surely would we and thinke them well serued euen so good brethren if we will not loue one an other since our Lord Iesus Christ hath so tenderly loued vs that he hath giuen him selfe for vs to redeeme vs from hell surely it can not be otherwise thought but that we deserue to be throwne downe headlong to hell eternally and looke if we can agree any better there It pleased the Lord Iesus to redeeme vs from damnation that we might loue one an other as he loued vs if we will not then loue one an other what is it else but euen to prouoke the Lorde Iesus to leaue vs euen where he found vs that is euen firebrands of hell and looke howe we can away with that geare Wherefore good brethren let vs take this argument to our selues and although we would not loue one an other for no other thing yet at the least let vs loue one an other for Iesus Christes sake who so tenderly and dearely loued vs that he gaue his owne life for vs if not for his sake yet good brethren for our owne soules sake which shall perish in hell euerlastingly thus ye see what force this reason hath which the