Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	world_n	yield_v	174	3	6.6076	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14794	Domus ordinata A funerall sermon, preached in the citie of Bristoll, the fiue and twentith day of Iune, 1618. at the buriall of his kinswoman, Mistresse Needes, wife to Mr. Arthur Needes, and sister to Mr. Robert Rogers of Bristoll. By Iohn Warren, minister of Gods word at Much-Clacton in Essex.	Warren, John, Vicar of Great Clacton.	1618 (1618)	STC 25094; ESTC S100741	20,600	48

left Gen. 48. So many a one which in this life seemeth to bee at the right hand of God by his many externall blessings shall after death bee turned to the left hand of the vengeance of God and contrarily many that seeme now by their many calamities to be at the left hand of the curse of God shall there be brought vnto the right hand of his vnspeakable glory There are the prisoners at rest and heare not the voyce of the oppressor There are the small and the great and the seruant is free from his maister Iob. 3.18.19 Some few shall be so happy as both heere and there to bee at the right hand of God Thinke now what thou art thinke what change will follow and let this meditation helpe thee to prepare thy selfe for death to put thy house thy closet-house in order And thus much for those things which help forward the closset-house to be well ordered by meditation Now to those things which helpe it forward and consist in action And those I will reduce to foure heads of which I will very briefly speake The first is that whosoeuer will haue the house of his soule prepared against death suffer in his soule no such traitors or weapons as may helpe death against him those traytors those weapons are our sinnes The sting of death is sin 1. Cor. 15.56 as it appeareth in many a dying man and woman dying with great impatience not so much because they must die as that they are netled with the remembrance of such and such horrible sins for which as yet their peace is not made then they curse the time not that they die in but wherein they euer knew such a man or such a woman that hereby it easily appeareth where the sting of death lyeth and is felt either before death or after death this maketh the diuell so busie now and then euery day to crowde one sinne or other into our soules consciences as if he were now setting in a staffe now a dagger now a sword now a gunne now one weapon now another which hee might haue ready in our owne soules to wound our selues withall If therefore wee will order our selues aright let vs looke into the house of our soules and see what weapons stand which may helpe the diuell and not vs as all vnrepented sinnes doe and let vs cast them out take out blasphemy cursing oppression impatience hypocrisie fling them from you that so you may put your house your closet house in order and thrice miserable are they who giue the diuell leaue euery day to crowd what weapons of sin he list into their soules Secondly in the house of the soule and conscience there must be gotten a true and liuing faith whereby not onely the weapons of the diuell must bee cast out but that Christ may enter and dwell and keepe possession in the soule vntill it shall bee brought to glory Blessed are the dead which die in the Lord Reuel 14.13 All these dyed in the faith Heb. 11 13. Dying Iacob out of faith could say Lord I waite for thy saluation Gen. 49. As hee that was stung by the fiery serpents was to looke vnto the brasen serpent and so recouer so he that is stung by sinne and death must haue a liuing faith to beholde Iesus Christ withall and hee shall bee cured Iohn 3. Miserable wordlings when wealth and Physitians faile their hope faileth A Christian alwayes getteth faith that thereby Christ may dwell with him here that by Christ his sinnes may bee couered that by the touch not of the hemme of Christ his garment but of Christ himselfe all the bloody issues of his sinnes may bee dryed vp that when the eyes of his body grow dim by approaching death hee may yet by the eyes of faith see Christ Iefus at the right hand of the Father making intercession for him labour therefore that thou mayest bee faithfull that so by faith thy house thy closet-house may be put in order Thirdly the third action of the soule to put it in order against death is that it bee alwayes willing to open the doore to God to yeelde it selfe into the hands of God when God calleth I know there was a time when Dauid prayed against death saying What profit is there in my blood when I goe downe to the pit Psalm 30.9 I know Ionah prayed earnestly against it Io. 3. and so did this good King Hezekiah of whom wee speake There may be some secret cause for the quieting of the conscience after some great sin or recouering the glory of God by the sinne of his seruant impeached or some such like Nollē me hae in veste vt videat Thais loth I am to die before my conscience be fully setled or I haue againe satisfied the Church of God after such a sin or at such a time as the Church hath most need of me so as it cannot be well without me Yet for all this the Saints of God haue alwaies opened to God most willingly when the time hath come that God would haue them so olde Simeon Lord now lettest thou thy seruant departe in peace according to thy word Luk. 2.29 On the contrary a wicked mans soule must be fetcht twitcht from him This night shall they fetch away thy soule from thee Lu. 12. Malus est miles qui imperatore gemens sequitur He is a bad souldier who followeth his Generall with sighes sobs When one cōmeth knocketh at your doores to speake with you if you perceiue him as hee is comming and know him to be a friend you must vse you open the doores before hee can well knock but if it bee one you desire not to speak with then though you are within yet will you answer not besides your dores shall be fast barred or locked So when God commeth to some man and knocketh at his doore by sicknesse calleth Thou soule of man come forth and I must talke with you away skuds the soul barres the door with violent desires to prolong life with impatience at God his knocking by no meanes will open till God breaketh in vpon it but when he cōmeth to another man full of grace and knocketh at his body by sicknes calling such a soule come forth the Lord will speake with thee presently answer is cheerfully made Lord Iesus receiue my spirit Act. 7.59 Hilarion that holy Saint as Saint Ierome writeth when hee was about to die and felt in his soule an vnwillingnesse to die hee thus spake to his soule Egredere anima quid times nonaginta tribus annis seruiuisti Christo mori times Goe forth my soule why fearest thou ●ninty three yeares hast thou serued Christ and art thou affraid to die Thus must the soule be prepared willingly to die that so the closset-house may bee put i● order against death Fourthly as the bird flyeth to heauen-ward not without wings and the mariner passeth not the Sea without sailes so that the house of our soules may be put in order against death must wee alwaies pray that if it may be when God shall close our mouthes hee may close them not cursing or altogether busied about the worlde but euen praying and calling vpon the name of the Lord. Thus the good conuerted theese dyeth praying Lord remember mee when thou cammest into thy kingdome Luke 23.42 Thus out blessed Sauiour Father into thy hands I commend my spirit Luk. 23.46 Thus they stoned Steuen who called vpon God and sayd Lord Iesus receiue my spirit Act. 7.59 Thus as Eliah was taken into heauen with a fiery chariot so much we so must our soules ascend in the middest of denout prayers Thus most thou order thy closset-house Conclusion Thus then haue wee seene the sentence of death to haue beene irreuocable against vs all and that we ought therefore to put our house in order and how now in a worde to conclude When any of vs was in our mothers wombe that she began to look bigge with her burthen there was made preparation for v● before wee were borne there were cloues prouided a midwife and other wiues bespoken other things prepared against our birth into this world The day of our death in this world is but the day of our birth into another worlde Wee come out of the narrowe compasse of our mothers wombe into this more spacious roome fuller of brightnesse wee goe into another which yeeldeth vs as many more pleasing obiects thē the womb of this world yeeldeth as this worlds womb yeeldeth more then our mothers womb In the mothers wombe we somewhat although but a little God wot helpe our selues by drawing nourishment to our selues with our vegetatiue faculty before we come into this world to the midwife and other wiues Beholde the spirit of God will be as the midwife the blessed Angels will bee as the helping wiues the bundle of life eternal is insteed of other clouts prouided to wrape vp our soules in in in the time of our comming vnto the other world onely now whiles we are in the wombe of the world or rather of the Church of God let vs by faith and charitie our beleeuing and charitable powers suck such moisture of grace as that afterwardes wee may ioyfully be receiued as a childe borne into heauen when wee shall haue put our houses in order for wee shall die ane not liue Laus Deo FINIS

last enemy that shall be destroyed is death 1. Cor. 15.26 Life of it selfe is a great blessing of God to euery liuing thing and no liuing creature but will striue to preserue the life of it selfe and to shunne death the poore worme or bird tam viuit vitâ quám Angelos said Saint Austin and is desirous to preserue its life as the Angels would preserue theirs And that they may doe so God hath giuen to euery liuing creature some pleasure or lustre whiles they liue and ordered things so that few or no liuing creatures dye without pangs yea euen very hearbes trees when they die lose their lustre and beauty euery liuing creature therefore euen from the highest Angell to the meanest plant either by reason sence or naturall instinct shunneth death as an enemy Yet this enemy which when it commeth bringeth pangs when it is come spoyleth the naturall lustre in all things must wee meditate to yeeld our selues Put the house of thy soule in order with this meditation Secondly meditate what death is to euill men beasts die and after the few pangs of death they feele no more a wicked man dyeth and when hee is heere dead yet hee is not all dead but with an endlesse lingring death is alwaies dying in endlesse torments so that he cannot bee altogether dead the soule perisheth Non it a vt non sit sed vt male sit essentialiter viuere non amittit sed beate viuere perdit said Gregory in the fourth of his morrals The soule perisheth not so that it dyeth but so that it liueth most miserably if it felt no more after this death there would bee an ende of paines but after this bodily death by reason of their paines men shall seeke death and shall not finde it and shall desire to die and death shall flee from them Reuel 9.6 Here in some sore sicknesse great losses heauy crosses men wish for death what are all the troubles of this life to those after bodily death wee may well here take vppe the wordes of the heathen man who saide that death was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all fearfull things the most fearefull How may a guilty man who hath spent his dayes in iollitie at the houre of his death crye to his trembling soule as the Emperour Adrian did Animula vagula blandula Hospes comesque corporis Quo nunc abibis in loco Pallida rigida nudula Nec vt soles dabis iocos Oh my wandring flattering little soule the guest and cōpanion of my body into what places art thou now to goe pale affrighted naked neither as thou wert wont shalt thou henceforth make me merry By this meditation of death Put thy house thy closet-house in order that thou mayest shun this euill in death Thirdly meditate what death is to good men In the greatest pangs of death they feele ioy after death they lose not their lustre but get a farre greater then euer they had true it is that euen of the Saints Saint Paul saith to thē death is an enemie 1. Cor. 15.26 But such a one as being now conquered serueth but for the glory of the conquerers The naturall man shunneth death the sanctified man although hee stay till death come yet he desireth to be dissolued Philip. 1.23 death is to mee aduantage Phil. 1.21 Vsurparis ad laetitiam mater maeroris vsurparis ad gloriam gloriae inimica vsurparis ad introitum regni porta inferni Bern. in cant ser 26. Thou art now vsed to mirth O mother of sorrowes thou serueth vs to glory O enemy of glory thou helpest our passage to the kingdome which wert the gate of hell it bringeth vs to the ioyfull presence of the Trinitie where all the Angels and blessed Saincts will ioyfully embrace vs after all our labours ended Oh let this meditation of this happy estate after death serue for vs to helpe to put thy house thy closset-house in order I will be and haue beene very briefe in these things the time compelleth mee Secondly let a man meditate what this life is men are fond of it That skinne for skinne and all that euer a man hath will he giue for his life Iob. 2.4 therfore it should seem to be a most matchlesse thing God forbid that I should by wordes or thought debase so glorious a work of the liuing God as life is Yet what our life in sinne hath made life to bee let mee speake a little First when wee consider some in their wealth beauty honour and strength it appeareth I must needes say a beautifull life but yet euen as it is then it is but as that mare vitreum the Sea of Gods Glasse Reuel 4.6 a Sea full of surges troubles waues of discontent and enmity and besides brittle as glasse whiles riches take them the winges of an Eagle and speedily forsake their owners so to honour beauty strength the most glorious life therefore is but brittle and troublesome Secondly consider a man plagued for his offences with many crosses not one amongst many but taketh vp the complaint of Iob crying out Wherefore is the light giuen to him that is in miserie and life vnto them that haue heauie hearts which long for death and if it come not they would euen search it more then treasure Iob. 3.20.21 But thirdly consider a good Christian who in his estate outwardly is content satisfied he no doubt desireth earnestly to serue God sincerely yet the best are diuerse times ouertaken by sinne that they sinne and then repent and by and by sinne againe and then repent againe then sinne againe and repent againe so that they are forced by sinne creeping on so fast to cry out O miserable men that wee are who shall deliuer vs from the body of this death Rom. 7.24 Oh how blessed a thing is it to liue but such a life in such a place as not onely all teares shall be wiped from our eyes but all sinne from our soules where wee shall bee fure wee shall neuer sinne more In this life wee cannot but sin Thus meditating what this life is to all sorts thou wile bee helped to prepare thy selfe the more willingly to embrace death and to put thy house thy closet-house in order Thirdly that wee may haue our soules the better prepared for death let vs consider the great change which shall happen to diuers men after death many which haue seemed happy in this life in the next life shall be most miserable many which in this life haue seemed contemptible in the next worlde should truely be most glorious As appeareth by Lazarus in this life most miserable in the next life most happy as the Rich man after his costly raiment and delicious fare in this life beggeth miserably and is denyed vtterly a cuppe of water to coole his tongue Ioseph did place Manasseth to the right hand of Iacob and Ephraim to his left hand but Iacob blessed Ephraim with his right hand and Manasseth with his

let vs heare what the spirit saith for vs. A FVNERALL SERMON ESA. 38.1 Put thy house in order for thou shalt die and not liue SIcknes a Sergeant belonging to the Mayrolty of death had seazed vpon the body of King Hezechiah to vrge him to pay Nature her debt And whiles hee was vnder this arrest the Prophet Esay was sent vnto him from God to preach that in his eares that sicknes preached in euery part of his bodie to wit that hee should now presently die and withall to giue him this admonition to prepare himselfe for death Put thy house in order for thou shalt die and not liue In which wordes there are these two parts to be obserued first an exhortation Put thy house in order secondly a commination or menacing for thou shalt die and not liue But because the force of the exhortation dependeth vpon the commination and as the manners of men are now a dayes few prepare themselues for death vntill they beginne to haue some feeling of it therefore in the handling of these parts the first shall be last and the last shall be first and I will first speake of the commination and secondly of the exhortation 1. Thou shalt die and not liue Breui moriturus es non viues saith Tremelius Thou shalt speedily die and not liue long not denying but hee should liue in the next worlde but doubling the sence in variety of words to expresse the certainty of his message Thou shalt speedily die and not liue heere any longer time In this commination I obserue three things for our admonition first something common to Hezekiah with vs secondly there are here somethings peculiar to Hezekiah not common to vs thirdly wee must consider the euent of this prediction First here is one thing in this commination or prediction which is common to Hezekiah and to all flesh and is therefore called the way of all flesh or of all the world Ioshu 23.14 that is death For what man liueth and shall not see death Psal 89.48 statutum est hominibus c. It is appointed to men that they shall once die Heb. 9.27 there is a statute lawe enacted in heauen for it which cannot be disanulled We reade in the fift of Genesis of many men that liued many hundreds of yeares yet none of them but dyed at the last At the command of Ioshua the Sunne stood still for a while in Gibea and the Moone in the valley of Aialon yet not for euer but they found their going downe so may some mans life stand for a while longer then others but yet at the last death catcheth them To Princes and Magistrates God speaketh I sayde yee are Gods but yee shall die like men Psal 82. The life of man being preserued by a calidum humidum neuer yet could the searchers of nature finde meanes to preserue it alwayes When any malefactor is condemned to death and speedy execution the Magistrate may pardon him and giue him his life to warrant him against the executioner but not against death yea when death commeth to the Magistrate himselfe hee cannot repriue himselfe dye hee must Glasse is brittle and cannot last long it is subiect to so many knockes yet if it be set in some safe place from knockes it may endure many ages It is not so with man who though hee escape all outward violence yet is borne with sinne and consequently with corruption to breed his death one Henoch one Helias might bee translated that they should not see death so to confirme our hope of the resurrection by the mighty power of God but neuer any more Death is gone ouer all men Rom. 5. I neede not longer to amplifie this point yee are not now as Adam and Abel once were whiles they neuer sawe a man to die euery Church-yard euery age euery sicknesse preacheth this mortallity and yee will also say this thing wee all acknowledge But yet I wish wee did so acknowledge it as that wee would lay it to our hearts We scarcely liue as if we should die no not when we follow others to the graue In a good pasture where many fat oxen are the Butcher entreth and fetcheth away one and killeth it next day he fetcheth another and still those which hee leaueth behinde feede and fat themselues vntill they are fetched to the slaughter not considering either what is become of their fellowes or shall bee of themselues So when death commeth amongst a multitude of vs heere taking one and there another being presently ready to fetch vs wee pamper vp our selues without ceasing till death take vs. Did wee consider our owne endes wee would alter this course the hand writing vpon the wall made Baltasar trēble in euery ioynt Daniel the fift Oh let the hand-writing of God whereby the number of our daies is determined make vs so to liue as that wee remember wee shall not alwaies liue here for this sentence is passed on vs yee shall die and not liue Secondly obserue in these wordes to Hezekiah that there are three things peculier to Hezekiah whereof wee are destitute 1. That herein he was foretold of the time of his death for so the words import thou shalt presently die But to you I can say you shall die but when I cannot say no not when Physitions haue giuen you ouer vnto death Man knoweth not his time Eccles 9. wee know the Sunne shall set in the euening and we perceiue how when wee can say now the Sunne is foure houres high or two houres or one houre high wee cannot say so of our life but when wee thinke it is many houres it may presently cease when wee thinke the Sunne of our life is ready to set it may haue farre to runne To him that dreamed of many yeares it was saide Thou foole this night shall they fetch away thy soule Luk. 12. It is not for you to knowe the times and seasons which the Father hath kept in his owne power said our Sauiour to his Disciples in the first of the Acts. It is not for you and for our good If hee that hath now liued threescore yeares should from his infancy bee assured that hee should haue liued so long Oh how secure would hee haue beene in his sinnes whom yet this vncertainty of the time of his death could not awake Vtiliter voluit Deus latere illum diem vt semper paratum sit cer ad expectandum quod esse venturū sit et quando venturū sit nescit said S. Austen of the day of iudgement So I of the day of death It was for our profit that God would not haue vs to know that day to the intēt that euery day we should prepare for that which may come vpon vs any day and we are sure shall come vpon vs one day which wee know not Oh be carefull this day which may be thy last thrice happy is that seruant whom his Master when hee commeth shall finde well doing Let

your loynes be girded about and your selues like vnto men that waite for their Master when hee shall returne from the wedding Luk. 12.35 All wee can say vnto you is your Master will come but when we know not When ye shall die whether to day or to morrow whether this moneth or next whether this yeare or next we cannot tell but this wee are sure of die ye shall and not liue 2. In these wordes it was foretolde to Hezekiah in what place he should die for so much they intend thou shalt presently in this place without time to change often thy place in this place thou shalt die As for vs we know where wee were borne but in what place we shall die vntill wee die wee knowe not whether in the shop or in the chamber or in the field or in the Church or in a iourney no place so good as death will not enter none so vile a place as will disdaine Moses had appointed some citties of refuge and we haue had sanctuaries and priuiledged places for men oppressed were there any place in this world a sanctuary where death might not enter I doubt not but it wold bee thronged vnto but there is no place freed here frō death pallida mors aequo pulsat pede pauperū tabernas regumque turres countrie cottages and Kings courts feel death alike The Sun is introduced in the Poets speaking thus of it selfe Omnia qui video per quem videt omnia mundus I see all places and things and by me are all things and places seene the Wiseman saith The sun that shineth looketh vpon all things Eccleasticus 42.16 yet are there some places from whence the light of the sun may bee kept so is there not any place from whence death may bee kept looke for it in euery place In omni loco te mors expectat tu illam omni loco expecta it may be it runneth by thy horse side as thou ridest to take thee downe it may bee it walketh into the fields to make thee for euer seeing thy home againe In any case take heed of going into any places of sin and wickednes it may bee death standeth there euen there to take thee to thy eternall shame For as for the place of thy death we cannot tell thee all I can say is onely this thou shalt die and not liue 3. Herein is another thing wherein we differ from Hezekiah he is foretolde the disease he shall die of for so the wordes importe thou shalt not recouer of this sicknesse as for vs we know not the disease shall worke our death vntill our end no not when wee are subiect to some grieuous disease for some other meanes may preuent it Vnus nascendi modus moriendi mille there is but one way for vs all to be born into the world but a thousand seuerall waies to die as a broken shippe receiueth in water at a thousand places so wee leake and take in death in euery part of our body Mary Magdalen had seauen diuels one man had one and another had a legion one man hath one disease another hath seauen another hath a whole legion of diseases to bring him to his ende Him that escapeth from the sword of Hazael shall Iehuslay and him that escapeth from the sword of Iehu shal Elishah slay 1. King 19. so him that escapeth one meanes of death another will slay Pharaoh escapeth the fire and perisheth in the Sea Sodome is free from the Sea and is consumed with fire Corah auoideth the fire and the earth deuoureth him Herod is free from all these and the wormes eate him Ioh his children eschew all these and die by the fall of a house the houses of the Samaritans stand and they perish with famine the Shunamites childe is free from these and hee cryeth out Oh my head my head Antiochus his head is well and hee complayneth Oh my bowels my bowels Asa his bowels are well and he exclaimeth Oh my feet my feet and what euery one of vs shall complaine of at our last and sorest sicknesse it is to vs vacertaine Onely thrice happy is that person who though he be vncertaine with what disease his body shall bee distempered at the time of his death shal so look to himself as that he may be assured that his soule shall not wauer nor bee distuned from God Thus are we vnlike to Hezekiah in this prediction Thou shalt die and not liue It may bee some man here may obiect that many of the heathen men haue beeneforewarned of the time of their death as also of the place as was Alexander of Macedonia tolde that Babylon should be fatall to him Quintus Cart. It may be some will obiect what Saint Paul said I knowe yee shall see my face no more Act. 20.25 It may be they will likewise obiect what was tolde vnto Saul at the house of the witch at Endor 1. Sam. 28.19 And from these things some will thinke that either by the starres or some other naturall courses a man may knowe both the time and place of his death long before But first as for heathen men who can denie but God by extrtordinary meanes reuealed further things to them as to Pharoah and Nabuchadonosor in their dreames and might by some extraordinary meanes let some of them knowe these thigns we speake of Secondly to thinke that such particular things may bee knowne by the starres is a meere vanity for though I deny not but that they may haue some power ouer the sensuall inclination yet neither so much as that man is subiect thereto vpon necessity according to the old saying in the Schooles Astra inclinant Dr. Andre epist Cic estrēs ad M. W. librum respons pa. 108. non necessitant neither yet in casuall actions so farre as to direct particular iournies whereon these things depend as Saint Austin sheweth by his instance Aug. de ciuit Dei li. 5 ca. 2 Tacit. Annal. li. 6. ca. 5. which for breuities sake I doe but name and as for the famous prediction of Trasullus vnto Tiberius which is so much admired by Tacitus as also by Xiphiline Xiphilin li. 54. in Aug. Caesar Lips monit exempl polit li. 1. ca. 5 Basil in hexem homil 1. Lipsius hath well obserued that it might well be done not by Astronomy but by chance So might it be to Alexander and others that the place of their death by chance is thus foretolde for if any man shall thinke to vse the starres to such end I must for this time briefly bonclude with Basil Astrologia iudiciaria negotiosissima vanitas This iudicious Astrologie is a most busie vanity As for that of Saint Paul it was extraordinary as was his other reuelations But for Saul his doings by the witch at Endor I say no more at this time but that if it were not an imposture and spoken by chance yet surely it was then extraordinary So that still by any naturall meanes