Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	world_n	write_v	year_n	612	4	4.5551	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73859	A fruitfull and necessary sermon, specially concernyng almes geuing, preached the Twisday [sic] in Easter weeke The yere of our Lord. 1572. at S. Maries Spittle. By Thomas Drant, bachelor in diuinitie.	Drant, Thomas, b. 1601 or 2.	1572 (1572)	STC 7166; ESTC S125321	40,829	98

well nigh euery liuyng thyng vpon the earth But thou wilt say there is a raynebow I say the raynebow is the worldes raynebow not thy raynebow In the raynebow it is couenaunted that the worlde shall not all be destroyed Yet thou mayst be destroyed This euill therfore may chaunce to thee vpō the earth There is a thyng they call snow Iob calleth it the treasures of Gods snowes God hath whole treasures storehouses of snow to destroy the wicked That ill also may be tyde vpō the earth There is an other thyng called Hayle which in Egypt destroyed all the cattell trées and fruites So likewise in Fraūce the yeare of our Lord viij hundred xxv And though there be a Raynebow which promiseth saftie to the world from rayne yet there is no haylebow This therfore ill may chaūce vpon the earth Blondus in his ix booke writeth that after the death of Adeotatus there were so great stormes of lightnynges and thunders that it destroyed all thynges saue onely a few Pulsis and rootes These illes also may betide vpō the earth There is also blustring and furious wyndes whiche as Cuspinianus writeth in the tyme of Comnenus the Emperour blew downe an huge brasen Image And in the tyme of Iob blewe down Iobs house his progeny This ill also may betide vpon the earth There is also the ayre it selfe which may engender frogges to trouble thée as in Egypt and Grashoppers as in Fraunce and Italie and as Cromerus reporteth in Polonia the yeare of our Lorde 1473. This ayre if it be very whote may bring the plagues of pestilēce and of the sweatynges sicknes wherewith we are well acquaynted if it be very cold it may destroy all the foules of the ayre as some times in the dayes of the Emperour Iustinian it may frees the Sea and kill fishes as in the tyme of the Emperour Phocas which is testified by Nicephorus Paulus Diaconus These illes also may betide vpon the earth There is also an other thyng most dredfull and violēt called fire And though all other plagues fayle that plague wilt not faile Mallachi iiij it is sayd that the day of Iudgement will burne like an ouen Esay lxvj it is sayd Behold the day of the Lord shal be in fire The fires that be in your Cities you cā helpe thē with clāpes buckettes if it be wilde fire you can quēch it with milke vinager But this fire as Esay sayth cā not bee quenched It is sayd in Luke xvij That in the dayes of the sonne of man it shal be as in the dayes of Noe. In the dayes of Noe a litle doue could not set her foote on the grounde for the aboūdaunce of water In the dayes of the sonne of man a litle doue shall not sette downe her foote but it shal be singed with fire This euill wil be a generall euill and this euill shal betyde vpon the earth But let me come neare vnto thée And demaunde a fresh of thée Doest thou beleue that no mischief can betyde vpon the earth vppon what part of the earth doest thou dwell In an Ilād Thou must remember the Isles called Maiorica and Minorica were destroyed with connyes As also the Isle Anaphe as Eustachius writeth if it be an Iland the sea may eate it vp as it hath done diuers Ilandes There is also great daunger by the nature of the place of the arriuall of enemies This ill also may betyde vpō this kynde of earth But what profession is thy Iland of Of a Christian profession Therefore the Turke is the great and sworne enemy What is the Turke One that hath most large and wyde Signiories one that vseth seuere discipline and policie One that wynneth much and loseth litle One that hath a good affectiō to Ilandes and this last yeare hath wonne the fine wealthy Iland of Cyprus And no dout is set on by God to go forward The Turke they wil say is farre of But God whistelleth to those that are farre of that they come lyke bees to light where hee wil haue them Thou laughest at me peraduenture to sée me so carefull I morne for thée without peraduēture to sée thée so careles Thou laughest at me and God at thée Thou carest not but care thou laughest but wéepe And do good whilest thou mayst thou cāst not tell what ill will betyde vpon the earth What is the name of the Iland Englād what neighbours hast thou Fraūce and Flaunders The one thou canst not reteyne in frendshyp but as men The other is thyne enemy most subtill experienced willyng and able to doe the hurt Do good therfore to all men and cast thy bread vppon the face of the water For thou canst not tell what ill will betyde vpon the earth Is England an whole Iland No but halfe an Iland how is the other halfe Scotland affected Some well and many ill as you haue vnderstanded They haue bene oftens in minde to put out the candle of Englād To take away our Iosias the breath of our nostrels and to set vp hipocrites vpon vs O Englād what if thou be sodenly ouer taken as the woman with her child panges Then wilt thou wish that thou haddest bene mercyfull delt thy bread Whē thou shalt sée féele what ill wil betyde vpon the face of the earth But beyng but halfe an Iland art thou firme and trustie within thy selfe Nay art not thou a snacke with young thyne owne broode beyng ready to bight out thy belly Englande hath swordes drawen out agaynst her but prouideth no buckler The state of England is lyke to children sittyng rechlesse in the Market stede We playe and pype to thē but they relent not our Sermōs are like vnto the musike which Aristotle speaketh of Which when it is once done there is no more remembraunce of it They beleue Lawyers in law matters and folow them Phisitians and follow them Coūcellors and follow them they here preachers but they do not follow them I am very sory for I doe verely thinke that some ill wil betyde vpon this earth But admitte thou feare no generall punishmentes by warres by plagues by famine Yet much ill may fall vpon the earth What particular mā art thou but some ill may chaunce to thee vpon the earth Art thou a Magistrate if thou be a good one thou mayst be tost wrong like Dauid If thou bee an ill one thou mayest breake thy necke like Hely If thou be a noble mā thou mayst be sodēly dabte to the hart with a dagger like Abner or lyke Amasias If thou be an old Courtier thou mayst be put to death at the commyng in of a new kyng like Ioab If thou lackest example read the bookes of the kynges what hath chaunced vnto kings Truth it is tyme doth tell that kynges thē selues and Courtiers of great estate haue their florishyng and their fallyng their Regno and their Regnaui their Sursum

Gentilwomen ye are women and but women S. Paule willeth you not so decke your selues with gold But you you decke your selues you pricke your selues you pruen your selues you spangle your selues you pouder your selues And being but earthen Ladies you would make your selues golden Ladyes Beleue me Ladyes you nede it not The poore dyeth for it therfore they neede it Also touching your fethers what say you to fethers You say ye do wil weare thē I thinke so for I sée it in dede ye weare them greate huge monstrous redde white blacke blew raynebow colerd partie colerd and in all kynde of coullours The world cā witnesse you weare them and yet me thinketh you nede thē not For if the weather bée whote they helpe you not with shaddowe if it bee extreme cold they warme you not with heate if your heare fall of they are not comfortatiue If your brayne panne perish they are not restrictiue nor if your brayne perishe they are not restoratiue Truely accordyng to my iudgement I thinke your heades nede them not The poore dyeth for want therfore the poore nede them Agayne diuers richmen hang great huge walles with Tapistrie and their galleryes with chargeable and costly pictures and pile great heapes of plate vppon their tables I say not but these thynges may be suffered but that in so great excesse of some men that some other men should dye for want that is intollerable Bestow it not therfore vppon your walles tables which nede it not but poure it out vpō the poore which nede it Now agayne here followeth an other argument to persuade vs to liberalitie which is to be drawen likewise out of the former wordes which say that the clouds rayne vppon the earth So that the argument is this The cloudes whiche dyd ascende from the earth do by all meanes they can benefite the earth So we that haue our begynnyng from God must by all meanes we can employ all our beneficence towardes god But benefite God we cānot nor we nede not for the earth is his and the fulnes thereof But if we helpe the poore we helpe him if we féede the poore we féede him visite thē we visite him cloth them we cloth him if we poure out vpon them we poure out vpō him so we shall supply their necessitie faithfully and truly fulfill our own duty The tree where it falles whether it bee towardes the North or towardes the South there it lyeth If this text be expounded as it is commōly then this argument riseth vpon it It thou dye thou must lye like a rotten trée and beare no fruite But thou must dye Therfore thou must lye beare no frut nor geue almes when thou art dead The Maior or greater propositiō may be thus enlarged The fall of man is like the fall of a trée So it is sayd in xxv Gene. That Ismaell dyd fall before hys brethrē A trée beyng fallē beareth no frute Grasse beyng fallen beareth no flower nor a mā beyng fallē dead cānot worke Therfore it is said Eccle. ix The dead do not knowe any thyng nor there is not any farther reward for them So that here is taken away either doing or sufferyng in an other world in the way of rewarde of purgyng Neither is there any Purgatory but onely the bloud of Iesus Christ which doth purge vs from all our sinnes Tyndall and Frith and Celius Curio haue discredited that matter Master Hardings loude voyce hath helpt to ryng down the paynes of Purgatory And Verone hath hunted Purgatory vnto the death And as S. Iames sayth to rich men in his 5. chap. Goe to you rich mē and houle Because your riches are rotten So it may be sayd houle you he Monkes and you she Monkes and all you farmers of the prouince of Purgatory it is fallen it is fallen Her marchants may houle and morne for those thynges that were dearely sold and for precious value are now not worth any thyng all her fatte thynges and notable thyngs are gone and can be found no more Purgatory is chased to the death there is no Purgatory after this lyfe There is no doyng of good nor sufferyng of ill by the way of clensing therfore Salomon cōpareth a liuing dog a dead Lyon together preferreth the liuing dog before the dead Lyon because the dogge cā do some thyng the Lyon nothyng At our death commeth our consummatum est There is a full pause and a periode that we can woorke no farther therefore the riche man beyng in hell could neither helpe him selfe nor his frendes And therefore beare frutes and yelde frutes whilest ye stande for bee you sure that the dayes will come on that you must fall and become both lyuelesse and frutelesse You must dye bee you well assured Doe you not sée how cloudes vanishe away trées fall downe and grasse vadeth so lykewise you must perish Marke also what s Iohn sayth The world passeth but you are a parcel of the world therfore you must passe and perishe likewise The long lyues of Adam and Mathusala had an end therefore your short lyues must haue an end It is said that Adam liued and dyed Noe lyued and dyed Iacob lyued and dyed So that death and dying is the kéeping of the song Now these two pointes doe appeare both that we must dye and also when we are dead that we shal be frutelesse and vnprofitable Let vs doe good whilest we can for the dayes will come that we shall not be able And though this exposition doth please some and yeldeth conuenient matter for this purpose yet me thinketh it may be expounded more fittly and sensibly to the meanyng of Salomon and that is thus If the fruite of the tree fall into the North or the South there they are That is there are stāders by together vp the fruite this exposition may be as well iustified by the Hebrew toungue as the other And serueth the authours drift very aptly as though he should thus say Cloudes yeld rayne and trées geue their fruite Trées passe not whether it bee to the North or to the South But where so euer men will resorte together them There they will let fall of all sides vnto all men Thus cloudes and trées are patternes of frenesse and mirrors of liberalitie And thus much séemeth Salomon to say in these latter wordes where he speaketh of trées Where in I note these iij. thynges the one that he vseth eloquence in persuadyng to almes the other that he likeneth as it were the sight and shew of the world to an apple trée about the which men runne for fruite and the last that he proueth liberalitie out of these naturall scholes as out of cloudes and trées And first concernyng the eloquence of Salomon it is noted in this place by others before me And therefore I am the bolder out of this particular place to ryse vp to a generall and speake