Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	love_v	see_v	11,238	5	3.6618	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02735	Deaths aduantage little regarded, and The soules solace against sorrow Preached in two funerall sermons at Childwal in Lancashire at the buriall of Mistris Katherin Brettergh the third of Iune. 1601. The one by William Harrison, one of the preachers appointed by her. Maiestie for the countie palatine of Lancaster, the other by William Leygh, Bachelor of Diuinitie, and pastor of Standish. Whereunto is annexed, the Christian life and godly death of the said gentlevvoman.	Harrison, William, d. 1625.; Leigh, William, 1550-1639.	1602 (1602)	STC 12866; ESTC S117329	105,988	243

we may best commend saylers whē they arriue at the hauen and souldiers when they haue gotten the victorie These praises may profit the liuing they may comfort the friends of the deceased assuring them of their happie exchange by death And for this cause the Fathers in their consolatorie letters written to them which lost their friends haue inserted large praises of them they may stirre vp others to praise the Lord for them and likewise prouoke thē to follow their good example As fire whē it is raked into wil cast forth some heate and light and precious oyntment if it be stirred wil cast forth a sweete smel to thē which be neere so y● praises of Saints departed being mentioned will yeeld some comfort and profit to those which heare them I may the more boldly speake somewhat of this godly Gentlewoman whose soule I doubt not God hath taken vnto himselfe and whose body is now to bee committed vnto the earth because I knew both the course of her life and the manner of her death It pleased God betime to season the vessel of her heart with heauenly liquour whereof it did alwayes tast afterward good seede was sowne in her soule at the beginning which budded and brought forth good fruite vnto the ende She was by nature very humble and lowly not disdaining any very louing and kind shewing courtesie to all very meeke and milde in forbearing euery one so as they which did daylie conuerse with her could neuer see her angrie and hereby she got the loue of all For matters of religion few went before her She gaue her selfe much to reading as Paula did traine vp her maides to read and learne euery day some thing in the Scriptures so did she accustome her selfe to reade euery day eight chapters in the bible and would not suffer any occasiō to hinder her in that taske yea and moreouer at conuenient leasure would reade ouer other godly bookes for her further instruction She was also much giuen to prayer for besides that shee would both morning and euening ioyne in prayer with the family she was espyed to seeke out solitary places for priuate prayer and meditation She did most dutifully frequent the publick exercises in the Church had a speciall care to sanctifie the Sabboth and was greatly grieued if shee might not heare one or two Sermons on that day Although she dwelt farre from the Church yet would she neuer be absent if shee were able either to goe or ride Yea she might be found in the Church when others which dwelt neerer and were able to haue come might haue bin found in their houses or vnfit places for that time By these meanes shee did greatly increase in knowledge not being like those women which are euer learning but are neuer able to come to the knowledge of the truth But rather like Dauid who vnderstoode more then the ancient She had a very tender conscience and would often weepe not only for her owne sins but also for the sins of others especially if she espied a fault in those which were neere vnto her whom she loued dearely had a dangerous conflict yet a ioyfull conquest Not long after the beginning of her sicknes being a weeke before her death I comming to visit her found her some what troubled in conscience the enemy had then begun to assault her but within a while by conference with me and others and also by prayer she was comforted But after our departure the enemy did more strongly strangely assault her againe as might appeare to them which were present for she neither would nor yet could conceale it Though I was not present at this conflict yet was I present at the conquest I comming to her the day before her death found her exceedingly rauished with the ioyes of heauen praysing God most cheerefully for his great mercies and wonderfull works of God toward her repeating many verses of the Psalmes and other places of Scripture to expresse the worke of the Lord vnto her and to set forth her thankfulnes vnto him She said the path was smooth and strowed with flowers where she did treade that she was as it were in Paradice and felt a sweete smell as in the garden of Eden that the ioyes which she felt were wonderfull wonderfull repeating that word oftentimes together I cannot rehearse the least part of those heauenly speeches which then shee vttered She often desired others to pray and to praise God for her and when I had once ended prayer within a while after she would desire me to pray againe The next morning which was the day of her death I saw her continue in the like sort though not able by reason of her weakenes to speake so much she then desired our prayers againe for her and when prayer was ended and I gone out of the house toward the Church she caused mee to bee called backe to pray once againe with her and whē I departed wished some faithithfull Minister to help me and thus continued in godly speeches and prayers vntill her last end This was the manner of her death I haue heard that some speake very vncharitably of her by reason of her temptation and thereupon mutter much against religion it selfe but such should remember that which I haue spoken before that the Deuill most assaulteth them which be most godly thinking to hinder all religion if he may preuaile with such and if you yet doubt of this point I could shew the testimony of the best learned to approue it And in temptation the best may quaile to shew how weake wee are and to keepe vs from presumption Yet seeing that as Iacob spake of the tribe of Gad An host of men shall ouercome him yet he shall ouercome in the end so it came to passe in her her enemie for a while seemed to preuaile but in the end was troden downe vnder her feete Wee should rather praise God for the victory then speake euill of her for the combate feare least he who tempted her so strōgly will also tempt vs and therefore let vs put vpon vs armour of proofe that we may be able to stand in the day of tryall I pray God that those which speake euill of her death doe not die worse then shee did Howsoeuer it was I will say with Paul Who art thou that iudgest another mans seruant the standeth or falleth to his owne maister I hope she resteth with the Lord and therefore let ill tongues rest and speake no more against her Although her mother haue lost a dutifull childe her husband a chast a louing and discreet wife her brethren a deare and kind sister her nighbours a peaceable and courteous neighbour her friends a religious kinswoman her familiar acquaintance a vertuous companion the poore a charitable relieuer and I my selfe one of my best hearers Yet I will say to all as Hierom did to Eustochium concerning her

so great a cloud of witnesses wee doe not cast away euerie thing that presseth downe and the sinne that hangeth so fast o● tunning with patience the race that is set before vs and looking vnto Iesus the authour and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God And here me thinks vpon the sense and sight of sin which swarmeth euerie where to the subersion of states and destruction of soules I finde no cause of such so great excesse as that with men there is no passion of their mortalitie there is no impression of their eternitie For and if there were assuredlie then oderunt peccare 〈…〉 i virtutis amore oderunt peccare mali for mid●ne poenae The good they would not sinne in loue of vertue and the euill they durst not sinne for feare of punishment Did the sinner but think of this that Tophet is prepared of old and that euen for the mightie as well as the mean● it is prepared That the gulfe thereof is deepe large and t●e burning is fi●● much wood with the breath of the Lord like a riuer of b●imstone still to kindle it I say had hee but a passion of these things little do I doubt but his heart would fall his soule would shrinke and he would leaue sinne for feare of punishment To passe ouer a due regard of these things and to come to the tenth of our lost time and carelesse dayes pittifullie spent and wasted in wofull securitie Did we but affoord out soules though extraordinarie yet any the least meditation of the shortnes of our life more brittle thē glasse more light then smoke more swift then winde 2. Of the day of our death sure in the end vnsure in the time and bitter when it commeth 3. Did we but with feare foresee diem Deum vltionis a day and a God of reuenge by a iudge infallible for his wisedome inflexible for his iustice infugable for his power when to cal vpon the mountaines cadite cadite fall vpon vs fall vpon vs will be too late 4. And finallie to close with hell to the horrour of all hellish hearts could we but feele in heart and semblance the intolerable paines of hell endles easeles and remediles in the damned would much abate the heate of our sinning strike it in the blade breake it in the head and kill it at the heart But alas and woe vnto vs that euer wee liued to see such excesse of sinning with all states in all securitie Hanibal ad portas Imminet mors iudicium det infernus omnia horrenda et quasi nihil ad nos ridemus ludimus peccataque peccatis adi●cimus Death is at our doores iudgment is oue● our heads hell is at hand all horrible and yet without horror we laugh we leape we daunce we play we lie vpon beds of iuorie and stretch our selues to the full of our follie wee eate the lambs of the flocke and the calues our of the stall ●e sing to the sound of the viollvaine delights and we inuent to our selues instruments of musicke like Dauid as hee to the seruice and honour of his God so we to please our vnsanctified affections and extrauagant lusts But good Lord how long how long without measure shall wee prouoke thy maiestie How long without repentance shall wee behold our miserie How long without compassion shall we looke vpon him whom wee haue pierced how long by swearing and lying and killing and stealing and whoring shall sinne breake out and blood touch blood Oh Lord thou knowest Pedibus timor addidit alas feare forceth flight Oh set thy feare Lord before our face so settle it in out hearts as henceforth wee doe no more consult with flesh and blood but readilie obey thy heauenlie call by flight from sinne for feare of iudgement 2 As for the second cause of our excessiue sinning to wit the insensibilitie of peace to come of future rest of heauenlie being passions of our ioy and impressions of our eternitie I say the want is wofull but the feeling is of force to beate backe Sathan with all his retinue either of sinne death hell or doome It made Paule to forget not only sinne but himselfe to and say whether in the bodie or out of the bodie I cannot tell God he knoweth but I feele things that are vnutterable It made the Disciples in the transfiguration vpon the mount to translate their thoughts from mortall mould say in sense and feeling of that heauenlie being Bonum est esse hic It is good Lord for vs to be here let vs make tabernacles It made Simeon say with solace whē hauing layd in his heart what hee lapt in his armes euen sweet Christ the rauishment of his soule Lord now lettest thou thy seruant depart in pe●ce according to thy word mine eyes haue seene thy saluation I feare no sinne I dread no death I haue liued enough I haue my life I haue longed enough I haue my loue I haue seene enough I haue my light I haue serued enough I haue my Saint I haue sorrowed enough I haue my ioy sweet Babe let this Psalme serue for a lullabie to thee and a funerall for mee Oh sleepe in my armes and let me sleepe in thy peace And here out of Simeon would I raise a doctrine Simeon had it by reuelation from God that hee should not taste of death till hee had seene the Lords Christ nor doe I thinke but that God in like lenitie doth and will deale with al his Saints and neuer suffer the good and righteous to depart out of this world comfortles Moses saw the land of promise before he died Aaron saw his sonne Eleazar in his roome before he died Dauid saw Salomon his successor ere he died Ezekiàs saw his house in order ere he died Christ was glorified vpon the holy mount ere he dyed Stephen saw y● glorie of God and Iesus standing at the right hād ere he died And Simeons sight of Christ ere he died shall be to me and I hope to all the Elect of God an assured symboll or sacrament of the certaintie of our saluation by faith in and by the sight of our sweet Sauiour whom wee shall behold in soule and spirit ere we leaue this life Amor transit in amatum nec sinit amantem esse sui ipsius sed amati Loue doth symbolize and the minde is not where it liues but where it loues Terram diligis terra es aurum diligis aurum es Deum diligis non audeo dicere Deus es audi tamen scripturam dicentem an non ego dixi quod dij e●●is Dost thou loue earth thou art earth Dost thou loue gold thou art gold Dost thou loue God I dare not say thou art God yet heare

portion of mine inherita●●● The place where I now am is sweet and pleasant oh how pleasant is the sweete perfume of the place where I lye It is sweeter then Aarons composed perfume of principall spices how comfortable is the sweetnes I feele It is like that odour that proceedes from the golden censor that delights my soule The taste is precious do you not feele it Oh so sweete it is yea sweeter then mirrh the hony or the hony combe Let me therefore sing againe and againe vnto my Lord and my God Then she did sing the 19. Psalme beginning at the 7. verse how perfect is the law of God c. and so on to the end of the same And after y● spirituall reioysing in singing of Psalmes she then prayed vnto God faithfully and praised the Lord againe ioyfully And being still full of these and such like heauenly consolations she did sing againe most hartily vnto the praise of God the 136. Psalm Praise ye the Lord for he is good for his mercy indureth for euer c. In which Psalme for his mercie indureth for euer is 26. times repeated A christian friend comming in at the same time which was about sixe of the clock in the euening marueiling to see her exceeding ioyes and heauenly harmonie wherein she continued with such words and phrases that were so spirituall prayed for the continuance of the same vnto the end whereupon she then burst out relating further of her ioyes saying Oh the ioyes the ioyes the ioyes that I feele in my soule oh they be wonderfull they be wonderfull they be wonderfull And after that she prayed for increase of faith and that God would strengthē her against temptations with continuall crauing of remission of sinnes euer meditating of heauenly matters as by her sudden and often breaking out into heauenly speeches and praises did appeare for the same euening she lying still and silent for a while one prayed her to remember the Lord Iesus and that she would in her heart pray for constancie in her ioyfull course whereunto she answered with a delightsome cheerefull countenance and comfortable voyce Oh said she so I doe for the Lord is my light and my saluation whom then shall I feare Though an host pitch against me yet my heart shall not be afraid for the Lord hath said I will not leaue thee nor forsake thee Indeede I should verily haue fainted but that I beleeued to see the goodnesse of the Lord in the land of the liuing And now my heart is readit my heart is readie and prepared yea it panteth after thee O God as the Hart brayeth after the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God When Lord when shall I come and appeare before thy presence c. Saying then further Lord sith it hath pleased thee to prepare my heart whether to life or death thy will be done dispose of me to thine owne glory I am thine Lord worke thy blessed pleasure and good will vpon me And after this she fell into a short slumber awaking said as the spouse said vnto Christ in the Canticles Oh come kisse me with the kisses of thy mouth for thy loue is better then ●ine Oh how sweet the kisses of my Sauiour be Then one said vnto her alluding to that place of S. Iohn Reuel 3. 8. and praying that the Lord would annoint her with the eye-salue of his grace that she might see and behold his glorie To whom she answered Mine eyes are opened mine eyes are opened though for a while they were closed vp and shut yet now I thank my God mine eyes are opened and I do feele and see the euerliuing mercies of my Christ saying then further as it is in the 27. Psalme Thou saidst seeke my face my heart answered to thee O Lord I will seeke thy face O hide not therefore thy face from me nor cast thy seruant away in displeasure thou hast been my succour leaue me not nor forsake me O God of my saluation And being willed to commit her soule into the hands of Christ she said O Lord Iesus thou hast redeemed me pleade thou my cause for into thy hands alone doe I commit my spirit O thou God of truth And then feeling more ioy to abound one praising God with her for his great mercies shewed toward her she further said I giue thee thankes O father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto me thy poore handmaid which am but dust and ashes O how mercifull and marueilous gracious ar● thou vnto me yea Lord I feele thy mercie and I am assured of thy loue and so certaine am I thereof as thou art that God of truth euen so sure doe I know my selfe to be thine O Lord my God and this my soule knoweth right well and this my soule knoweth right well which speech of her assurāce she oftē repeated Presently after this sitting vp in her chaire she sung the fourth Psalme and then being laide downe againe in her bed she confidently spake these words I am sure that my redeemer liueth and that I shall see him at the last day whom I shall see and mine eyes shall behold and though after my skin wormes destroy this bodie yet shall I see God in my flesh with these eyes and none other Then came in to see her toward euening Master William Harrison the Preacher praising God for her continuance in that her ioyfull and most happy course and perswading her to an holie perseuerance in the same she thanked him and desired him to reioyce in Christ with her and to praise God for his mercies to her and said Oh Master Harrison my soule hath been compassed about with terrors of death feare within and feare without the sorrowes of hell were vpon me knots and knorres were vpon my soule which twice or thrice she repeated and a roring wildernesse of woe was within me but blessed blessed blessed be the Lord my God who hath not left me cofortles but like a good shepheard hath he brought me into a place of rest euen to the sweete running waters of life that flowe out of the sanctuarie of God and he hath lead me into the greene pastures where I am fed and exceedingly comforted yea he hath restored my soule and lead me into the plaine and easie paths of righteousnes The way that now I goe in is a sweete and easie way strowed with flowers and as a fine sandie way yea it is more easie and soft then the sand for I goe and tread vpon wheate euen vpon the finest flower of wheate Oh blessed be the Lord O blessed be the Lord that hath thus coforted me hath brought me now to a place more sweeter vnto

in time make no delayes least afterward it be too late 3 The third circumstance to bee obserued in the text is the carelesse regard of the righteous mans death No man considereth it in heart It seemes that manie godly persons were already dead their death did declare that God had some speciall worke in hand yet the common people which were left behind them did little regard it This carelesse contemning of their death doth shew that the harts of the commō people were possessed with great securitie to make so small reckoning of such a strange worke of God All the workes of God are carefully to be regarded of vs who are set in this world to take a speciall view and to make an holy vse of them And therefore Dauid thought the wicked deserued to be broken downe and not built vp againe because they regarded not the workes of the Lord nor the operation of his hands Now the taking of the righteous away is one of his speciall workes For to him belong the issues of death It is he that turneth man to destruction The number of his moneths are with him he appointeth his bounds which he cannot passe If a sparrow shall not fall on the ground without our father in heauen then the righteous which are of more value then many sparrowes cannot perish without his will and appointment Certaine it is that none die sooner or later then he sends for them The works of Princes are much considered and often talked of among the people and ought not the Lords workes be much considered of vs Their works may be done foolishly rashly and vniustly but the works of God are done in number waight and measure in wisdome iustice and mercie Precious in the sight of the Lord is the death of all his Saints and shall their death bee vile and contemptible in our eyes People most commonly do highly esteeme those things which are deare and precious among Princes and shall the death of the righteous which is so precious in the Lords sight the Prince of all Princes be lightly esteemed of vs his people None of them liueth to himselfe neither doth any die vnto himselfe Whether they liue they liue vnto the Lord or whether they die they die vnto the Lord whether they liue therefore or die they are the Lords Yea they do glorifie God both by life and by death And therefore we should not lightly passe ouer their life or their death But consider how they haue glorified God by their death and by their life and praise him for the same But why are we to consider their death What may we learne thereby We learne these foure things First the certaintie of death Secondly the nature of death Thirdly the cause of death and lastly the manner how we must die First by considering their death we may learne the certaintie of death in our selues that we must dye as well as they in which respect Salomon saith it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing shall lay it to his heart That is to say hee which remaineth aliue by seeing one dead shall consider in his heart that all men shall so die and that he himselfe shall die as well as others The death of others is as a looking glasse wherein we may clearly beholde the vncertaintie of our owne liues We may call their death as some doe the sacrament visible verbū a visible word or sermon teaching vs our owne mortality for we haue no better assurance of our liues then they had what we now are they haue beene and what they now are wee may be and we know not how soone He which hath taken them away now may within a while if it please him take vs also away and bring vs vnto them As death assaulted them so will it assault vs and we cā no more resist it then they could but must yeeld as they did We are ready to forget death and the forgetfulnesse of death maketh vs to forget our dutie vnto God let vs therefore consider the death of others thereby to be put in mind of our owne 2 Secondly by their death we may know the nature of death in al others for it deals with all alike We may there see how death doth deface that image of God which was in the bodie and how it doth destroy the bodie which was a temple for the holie Ghost to dwel in If one see a faire house of a noble man to bee much defaced fallen to ruine so as one stone is scarce left vpon another it will pitie his heart so should we be moued in our hearts to see the bodie of a righteous man which was an house for the holie ghost to dwel in to be so pitifully ruinated by death Againe we may see what strange separations death doth make The soule and the body which haue a long time liued together as two familiar cópanions are put asunder by death and no man knowes how long it shal be before they can meete together againe Besides this death makes a separation betwixt old louing friends The husband is separated from the wife of his youth with whom hee reioyced the wife is separated from her husband who was her vaile to shield and to saue her parents are taken from their tēder childrē which they leaue as orphans in the world not knowing what will become of them children are taken from their kind parents who could haue beene content to haue gone in their steed yea familiar friends whose soules were knit together in affectiō whose loue exceeded the loue of women as did the loue of Dauid and Ionathan are seuered one from another by death the knot of their friendship is broken their mutuall kindnes can be no more shewed by one to another W 〈…〉 griefe it is for louing friends to depart one from another we may see in Pauls friends and hearers when he tooke his leaue of them and told them that they must not see his face any more They wept all abundantly and fell on Pauls necke and kissed him being chiefly sory for the words which he spake that they should see his face no more We had need therfore by the death of others to be put in mind of this separatiō before-hand y● when it comes we may be the better prepared for it Lastly death makes a separation betwixt the rich man and his wealth We brought nothing into this world neither must we carry any thing out of this world Yea men leaue their riches they cannot tell vnto whom If that question be asked many that are ready to die which was demanded of the rich man who had laid vp store for many yeeres This night shall thy soule be taken from thee then whose shall these things be which thou hast prouided they might truly answere that