Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	die_v	sin_n	sin_v	2,346	5	9.2147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05279	The Christians vvatch: or, An heauenly instruction to all Christians, to expect with patience the happy day of their change by death or doome Preached at Prestbury Church in Cheshire, at the funerals of the right worshipfull Thomas Leigh of Adlington Esquire, the 16. of February anno 1601. By William Leigh Bacheler of Diuinitye, and pastor of Standish in the countie of Lancaster.	Leigh, William, 1550-1639.	1605 (1605)	STC 15422; ESTC S108412	42,071	96

worlde to the porte and paradice of your God For no blessed life without a blessed death and no blessed death without a blessed life and then are we blessed in both when we stand vpon our guard and are found watchfull 1. Now for the first I say with the Psalmist What man liueth and shall not see death shal he deliuer his soule frō the hand of the graue no no the decree of death is an imperial lawe acted in paradice vpon Gods fayrest Creature where sinne no sooner seizd but death entred and hath euer since like the lawes of the Medes and Persians bene irreuocable And though happily from the first death there lye an appeale to a better life in the prerogatiue Court and high consistorie of our Christ dead for our sinnes but risen againe for our iustification yet is there no repeale of that first lawe by any latter acte I say no parliment to disanull the doome of death No place priuiledged no person exempt no time to interrupt the decree therof but like an omnipotent Queene and regent of al the world where sinne hath kist she euer killeth There is no safetie any where If Angels in heauen sinne downe they must If Adam in Paradice transgresse out he must If Iudas faile at the side of Christ away hee must where is a practise of sinning there is euer a necessitie of dying without either priuiledge of place person or presence for thorow enuie of the Deuill came death into this world they that hold on his part shall prooue it I say then dare avouch that the matter of our sinning is the cause of our dying and that needes must needes shall Must thou needes sinne then surely shalt thou die sinne and death are hereditarie they dwel in one house like Hipocrates twins they laugh togeather they weepe togeather they liue together they die together And so shall till time bee no more for no time of sinning no time of dying In the interim our Fathers haue eaten a sower grape and the Childrens teeth are set on edge the Ceders are fallen how can the shrubbe stand the Patriarches before the Flood the Patriarches since the Flood the holy Priestes and honorable Kings of Iudah and Israel haue all sinned and are all dead And why should we liue Ieremiah cryed and so may I O earth earth earth heare the word of the Lord young earth old earth middle earth faire earth strong earth rich earth heare the cry your moulde is earth your flesh is sinfull and your condition is mortall Ye Kinges of the earth ye are but kinglie earth sinne is your shame death is your due you honorable mē you are but honorable earth you Gentlemen you are but gentle earth you learned men you are but learned earth you meane men you are but meane earth I say of you all sin is your shame and death is your doome and when the graue hath it due then treade out the ground giue me the difference who is Princely who is honorable who is poore base and beggerlie It may be your Tombes Hearses and Sepulchers doe set out your state and shine to your praise but vnder within what 's your rottennes better then others what 's your dignitie aboue the meanest This Augustin sawe with his Mother Monicha standing by Caesars Tombe at Rome whē vpon the view he said I beheld the Corpes of Caesar as he lay in his Sepulchre there and loe they were blackish and fallen to rottennes I looked vpon his belly burst swarmes of wormes issued out In the hollowes of his head where once stood his christal eyes two hungry Toades were feeding The locks of his head were fallē his teeth appeared but his lippes were wasted the gristle of his nose being consumed the very ground thereof was discouered This when I saw I said deare Mother where is now the beautie of Caesar where is the worlde of his wealth where be the troupes of his Nobles Knights Barons where are the armies of his fighting men Where is the prouision of all his delights his hunting dogges his coursing Steeds his chaunting Birds his guilt Palace his Iuorie bed his Princely Throne his royall Wardrobe where where are his goulden Lockes and his faire feature long it is not O Caesar since all men dred thee all Princes feared thee all Citties did honour thee yea all the world did thee homage Ubi nūc quaeso sunthaec omnia quo abijt tua magnificentia Where I pray thee now are all these honors whither is thy puissance gone To which my deere Mother answered with all pietye and reuerence O my sonne all thinges fayled him when life left him And now his possession is heer in a Tomb of three Cubits long with corruption and rottennes in the kingdome of darknes Such my deer bretherē no better is the condicion of all flesh The meanest the mightiest as you see are al of one molde there is no difference in the graue and as of men so may I say of Cityes Kingdomes and Monarchies of this worlde They had their pride and they haue their period for goe ye as saith the Prophet to Calneh and see and from thence goe you to Hamath the great then goe downe to Gath of the Philistims look vpon Ioppa behold Tarsus wonder at Niniuie the pride of Assur gaze vpon Babilon the beautye of all the Chaldees honor and as you passe by cast your eye vpon the ruines of Ierusalem that virgin daughter Syon and when you haue viewed them al tell those renowned places of the worlde tell them that euen they are mortall that sinne hath sackt them and therefore they are fallen likewise in their decayed places yea and withall say that the very best thinges of this worlde so desired of all are but vaine and vile for what 's your golde and siluer other then as one termeth it terrae immundicia the slime filth of the earth what are your rich Furres of Sables Budge or Ermins but the skinnes of sauage beastes what 's your softe veluet silke and sattin but the excrements of vyle wormes what 's your sweete muske and Ciuet but the ordure of vermin what are your perpetuityes of fayre houses Castles Honors cal'd after your names but Nimrods Statues and monuments of former future confusions Of all which when ye haue most then haue ye least and neuer so freed as when you are loosed from them and can say with a perfect heart as did the Apostle I counted all thinges but losse and did iudge them to be doung that I might winne Christ. But leaue we a little these dead carkases of elder times with the cause of their ruines which was their sinne come we neerer home euen to that which wee feele in our bones and finde in our flesh as harbengers of deathes approach and deeper printes of our mortalitye You that are of yeeres olde

and feeble looke vpon your colours from top to toe and tell without flattery what it is you bear with the burdē of your sinnes but the blase of your death The keepers of the house which are the handes they tremble The strong men which are the legges they bow themselues The grynders which are the teeth they cease because they are but fewe and they that looke out by the windowes which are the eyes they waxe dimme and darke The doores which are the lippes and mouth they are shut with the base sound of the grinders The Almond Tree which is your head it is white as a blossome The Daughters of singing which are your eares they are abased deafe and dull what should I say more sleep is gon from you you rise with the Cocke case you haue none for the Grashoper is a burden you feare the high thing you dare not climbe ye dread the faire way ye dare not goe in it for feare ye fall Thus man goeth to the house of his age once decayed neuer repayred till the time of our changing shall come O remember therefore thy Creator in the dayes of thy youth whiles the euill dayes come not nor the yeares approache wherein thou shalt say I haue no pleasure in them And let an experienced Prince so perswade thee from this Iuorye throane yea and more to That without the Soueraigne good all is but vanitie and vexation of the Spirit But happily heere our youth may crowe and say their day shall euer dawne but I say nay for euen your flesh is but grasse and the grace thereof is but as the flower of grasse yea oftentimes for that your sins are the more your danger is the greater I say take heede your blade being greene it is sooner blasted your vessel being new it is sooner tainted and your plant being tender it is sooner supplanted by the violence of sinne which is the fier and fuel of death Seneca saith well Iuuenes mortem habent atergo et senes ante oculos Young men haue death at their backes and olde men before their face like Israels hoste who had the red Sea before Pharoes Armie behinde both ineuitable gulffes and readie to deuoure And so for conclusion of the point bee thou wel assuredly that thouseest without and feelest within both young men may die and old men must die And neuer deeme it a new thing that is so ancient or thinke it strange that is so continuall nor call it an euil properly thine which is so cōmon with al the world The first age had it it may pleade antiquitie the second age felt it it may pleade cōtinuāce and this last age hath it it may pleade a propertie in all flesh till sinne and time shall be no more The vse in respect of the doctrine is this that though wee finde in our bones and feele in our flesh a necessitie of dying yet we forget our selues we forget our sins yea the molde matter wherof we are made vn til it come as now the opening of graues the imbalming of bodies the wearing of blackes and the losse of dearest friendes there is no passion of our immortallitie there is no impression of our eternity That this is true for my owne part I neede no better proofe thē mine owne hart to beare me witnes and for you also it is expedient to ●udge whether the opening of this earth the jmbalming of that body the wearing of these blacks with the sommoning of these solemne funeralles by the Herolds call in a sad winterly season and towards a ioyfull spring be not a resemblance of our perēptorie day before the Lord when euerie one shall must render an account of that he hath done in this life bee it good or euill wherof if you haue feeling look for such thinges be diligent that ye may bee found of him in peace without spott blameles in the middest of a naughtie crooked generation suppose that the long suffering of the Lord is saluation who would haue no man lost but all to come to repentance ● Now for the second part I meane of liuing againe when wee are dead it is euident by the text that as there is a necessitie of dying once so is there a necessitie of liuing euer and that wee may terme an expectant estate and indefeazible both to the elect of GOD and the reprobate from GOD for both shall rise againe The just to the resurection of saluation to the which GOD bring vs and the wicked to the resurrection of condemnation from which the Lord deliuer vs. Maruell not at this saith CHRIST For the hour● shal come in the which al that are in the graues shall heare his voice vpon which Sommons heauen earth and hel shall be assembled the graues being pregnant shal bring foorth their dead the Sea being called vppon shall picke vpit dead Beastes Foules and Fishes shall yeeld the dead they haue deuoured yea and in spite of all tirannie the blessed Martir shall say it skils not much where I rot for then shall I rise nay I say more The shrill sound of that trumpet shall emptie heauen and shake hell all shall come foorth and appeare before the tribunall seate of God all his saints out of heauen all the damned out of hell all their dead bodies out of the earth out they must attend they must appeare they must receaue they must according to that they haue done in this life be it good or euil not an Angell spared not a Deuill respited not a Saint or sinner rescued but all must bee summoned to giue their attendance and to make their appearance Good Lord what a fearefull day will it then bee and what an exceeding glorie of our Christ will then appeare who shall emptie all vppon his sommons and fill all vpon his sentence emptie heauen emptie earth emptie hell fill heauen fill earth fil hell heauen with his maiestie Angels and Saints attending earth with his presence his fairest creatures abiding Hell with his judgements the deuil and damned euer dreeing the doome of death and deepe dispaire There shall be a new heauen and a new earth wherein dwelleth righteousnes but an old diuel an old hel wherin abideth horror Topheth is prepared of old c I say then not I but the Spirit of God for me speaking out of this text and truth That it is Epicurisme Atheisme and the greatest Apostacie from faith that may be to say Let vs eate and drinke tomorrowe we shal die so an end or to say with the wicked miscreants wisd 2. 2. We are borne at al aduentures and we shal bee heareafter as though wee had neuer been our breath in our Nostrils is but a smoke and beeing extinguished the bodie is turned into ashes and the Spirit vanisheth as the soft ayre come therefore let vs jnioy the pleasures that are present and

and drinke thy fil spare him not whome thou hast spilt stop his breath couer his face tye his handes binde his feete imbalme his bodye bury his corpes lay on the stone and seale vp the sepulchre yet Christ is at Bithinia greeuing at the graue and me thinkes I heare him crie with a lowde voice to him and all the dead arise and come to iudgement Evomuit prophetam marina bestia quem deglucierat et tu Humbertum reddes quem videris in tuo vastisimo ventre conclusisse So said Barnard of his friend Humbertus and so may I of this our deere deceassed The Maritine beast pickt vp Ionas whome hee had deuoured And thou earth shalt redeliuer this flower of gentrie whome thou seemest to haue closed vp in thy vaste vault In the last day ô Death thou shalt stand like a foole beguild of the dead when the Saint here fallen shall euer liue and thou his destroyer shalt euer die And nowe to that which thou canst not spil which is the sweete perfume of his life past I will bee the more sparing to speake thereof for that loue can keepe neither meane nor method The rule is good say nothing but well of the dead it is better say nothing but truelye of the dead And the truth is hee hath bin true to this my text for he hath bin watchfull watchfull of his place to performe it with good conscience to God and loyalty to his Prince watchfull of his family to gouerne it withall descretion and godlinesse watchfull of his Golde that the canker thereof should not rust his soule watchfull of his ground that the furrowes should not complaine against him the vniust detaining of the laborers wages watchfull of his building that neither the stone out of the wall should cry or beame out of the tymber should answer it with oppression And for this place and charge where nowe I stand my selfe can witnesse how watchfull and carefull hee hath been of it good with whome hee often dealt to furnish him of an able man as an assistant to ayde and helpe the pastor heere which I know ere this had bin effected but that the Lord delt with him as hee did with Dauid in the Fabricke of the Temple Euen put it of to Salomon his Son by him to bee perfected which I doubt not but he will performe and that readilie in the feare of God according to the zeale of his heart and good conscience towards this great people for thou ô Lord hast put fire in his heart and what is thy desire but that it should burne Besides all these the sweete balme of his hospitalitie was an honour to God a reliefe to the poore a credit to his place calling wherof I may say he was watchfull watchful as Abraham who laye in his Tent doore vnder the oake at Mamre to gather in strangers and at the last God was his guest watchfull as Lot who sat in the gate of Sodome to call in pilgrimes and at last hee receaued Angells Rich Christ is in his poore members and hi● ioyfull message is tyed to his word and Ministrie he relieued the one and countenance● the other A good aduertisement to al christians that they beware against whome they barre their doores least happily cui Domum clauseris cui huminitatem negaueris ips● sit deus Least happilye as Augustin saith it be God himselfe against whome thou shuttest thy doore and denyest thy curiositie The rule is Apostolic be good to all but especiallye to those that are of the housholde of faith And nowe to winde vp all with the watch of his last farewell at what time with good Ezekias seauen yeares before to my knowledge he set his house in order and prepared to die recommēding then as now his soule to God his bodye to the earth his Land to hi● heire his goods to the world with much kinde remembrance of his friendes and many prayers for his enemies if hee had any Not so wicked Alcimus of whome it is said that at the time of his death he was plagued so as hee could neither speake to God or giue order concearning his house And for his Funerals nowe next in place and last in action you see they are not without forme like Ioachims of whome the Lord said by the Prophet They shall not lament him saying ah my Brother or ah my Sister neither shall they mourne for him saying oh Lord or ah his glorie For this so great a concourse of Christian people honouring his buriall following his hearse and giuing him the last duetie of obsequi doth argue they loued him liuing whome they honour thus dead nor is it done without compassion for oh husband oh father oh maister oh friend is in the lamentatiō of all ye see their teares ye heare their groanings God knowes their griefe To whom I leaue them as to the alone comforter doe further pray that the Lord wold teach vs to nuber our daies that we might apply our hearts vnto wisdome so at his comming may bee found watchfull with our oyle readie and our Lampes light Amen Amen FINIS 1. Sam 4 21. c. Mark 5 2 3. 4 5. Eccles 7 4 Psa 126. 5 Exod. 31. 2 1. Co 4 1 Ge 18 2 Gal 6 ● 1. Th. 4. 13 Reuel 14. 13. Eccles. 3. 1 Sophocles The crie of death Ps. 89. 48. Gen. 2. 17. Heb. 9. 27 Dan. 6. 8. Wisd. 2. 24 The reward of sin is death Reu. 10. 6 Ch. 22. 29 Sermo 48. ad ●ratres in Eremo Amos. 6. 2 Isai. 13. 19 Iam. 2. 13 Psal. 49. 1● Phil. 3. 8. The Her●enger of death Eccles. 12. ● 3. c. Old men must die and young men may die Isaiah 40● 6 7. 8. Exod. 14. The plea of death 2. co 5. ●● 2. Pe. 3. 14 Phil. 2. 15. ●● Iohn 5. 2● 29 Re. 20 13. c. 2. Pe. 3. 13 Isa. 30. 33. Isa. 22. 13 Old Atheisme New Atheisme D. Parie Heb. 9. 27 Lu. 16. 22 1 Ioh. 4. 17 ●●● 23. 30 ● Th. 5. 23 The plea of life 1. Cor. 15. that christ is risen Gen. 3. 15. Iudg. 16. 3 Ioh. 10. 17 18 Exo. 29. 24 Mar. 16. 6. 7. Luk 24 5 10 20 17 1 Cor 15. 4 c. That we shall rise 2. co 4 14 Iohn 6 3● 40 Rom 1. 4. Heb. 2 1. ● Heb 6 1● Ez 33 11 Ioh 5 25 2. ● 13 2● Iohn 11. 43 44 Iud. 14 Iob 19. 26 27 Isa 26 19 〈…〉 ●7 4 Dan 12. 2 2 Macc. 7 11 1 Cor 15 42 Phil. 3 21 1 Ioh 1. 1 Iohn 20 24 c. Not sore but open Iohn 5. 28 29 Reu. 6 9 10. 11. Heb. 11 40. Ro. 8. 11 Math. 27 52. 53. Ioh. 14. 3. Ro. 8. 34 Hebr. 9. 24 Re. 21 21 Eph. 2 2 3 A dangerous sect of whome we reade few ●r none to haue been called ma 22. 23 29 2. Tim. 2. 17.