Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	death_n	die_v	1,694	5	6.0612	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04823	A sermon preached in Saint Maries Church in Oxford March 26. 1612. at the funerall of Thomas Holland, Doctor of the Chaire in Divinitie, and Rector of the Exceter College, by Richard Kilbie Doctor of Divinity, Rector of Lincolne College	Kilbye, Richard, 1560 or 61-1620.	1613 (1613)	STC 14957; ESTC S107985	13,669	24

A SERMON PREACHED IN SAINT MARIES CHVRCH IN OXFORD March 26. 1612. at the funerall of THOMAS HOLLAND Doctor of the Chaire in Divinitie and Rector of Exceter College BY RICHARD KILBIE Doctor of Divinity Rector of Lincolne College AC OX Printed at Oxford by Joseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. 1. COR. 15. 55 O death where is thy sting O graue where is thy victory 56 The sting of death is sinne and the strength of sinne is the law 57 But thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ THese parcels of holy Scripture naturally divide and branch themselues into these foure head-streams 1 The ioyfull Exultation and Triumphant insultation of all the godly in the person of St Paule over Death and the Graue O death where is thy sting O graue where is thy victory 2 The originall Cause of Death which is sinne The sting of death is sinne 3 The Power and life as it were of Sinne which is the Law The strength of sinne is the law 4 And last The Victory and conquest of Christians in their head and Captaine Christ Iesus over Sinne and Death Thankes bee vnto God which hath given vs victory through our Lord Iesus Christ Of all these by Gods gracious assistance c. But first of the cause of Death which is Sinne and so of the rest and in the last place of the triumphant Insultation over death which will best befit the present occasion It was the errour or heresie rather of the Pelagians as St. Augustine writeth that whether Adam had sinned or no Augustin lib. 1. Hypognost contra Art 1. yet hee should surely haue dyed because God had created him mortall and was the author of death as well as of life so that Adam was the immediate subiect both of life and death in Gods first intention and institution of mankind Whereas the truth is that man before his fall was neither mortall nor immortall Necessitate by any necessity of creation and institution from God Hugo de S to Victore de sacramentis legis natur script in dialog and yet hee was both mortall and immortall Potestate by his owne power because then indeed life and death were both in his power For although in regard of the contrary principles whereof man consisted he had in himselfe a naturall propension to corruption inasmuch as contrarieties both in bodies naturall politique alwaies breed destruction of those bodies yet God in the first creation had given that speciall and celestiall power vertue vnto the soule that it was ever able to haue preserued the body from sicknesse and from death to haue perpetuated the same throughout all generations So that the God of Nature in the beginning never intended that Mōster of Death as the Pelagians and Celestians did erroneously conceiue but when the soule by her divorce and separation from God through sinne lost her life both Passiue which she received from God and Actiue which she infused to the body then the soule lost all power and abilitie of perpetuating the life of the body For what is more iust then the law of Retaliation with God even to punish like with like and therefore as St Bernard saith Anima volens perdidit vivere Bernard in serm ad milites Templi Cap. 11. nolens ergo perdat vivificare The soule of her own accord lost the life which she had in God and therefore now will shee nill shee shee must loose the life which she giues vnto the body And so indeed man is now become mortall by necessitie partly by the fraile condition of the body Th. Aquin. in lib. 3. sentent distinct 16. artic 1 vt à causa disponente as the disposing cause as the Schoolemen speake alwaies tending to corruption but especially by sinne vt à causa removente prohibens which did remoue the originall iustice of the soule which was the obstacle and barre of death Math. 7.13 and so let open the doore wide gate to hell destruction Wherefore God is not the cause of Death Sap. 1.13 Deus enim mortem non fecit God made not death but Sathan by suggestion and Adam by sinfull action the one moving to sinne the other committing sinne Wherefore as the theefe or malefactour is the author of his owne death and the iust Iudge no cause thereof albeit he pronounce the sentence of death against him In like manner sinnefull man is the cause of his owne death both of body and soule and God is but the iust Iudge to pronounce the sentence of death Morte morieris Gen. 2.17 Thou hast sinned and therefore thou shalt surely die For sinne is indeed that sting of the serpent that stingeth mā to death Augustin lib. 1. Hypogu it is not the biting of the serpent only as S. Augustine deriues the Latine word Mors à morsu serpentis as if death had its name of the biting of the serpent but it is more even the sting of the serpent because as the poison of the serpent is collected and vnited in a smal sting as the fittest instrument of deadly poison so al the venome poison of Death is in the sting of sinne For sinne is the Father of Death By one man sinne entred into the world Rom. 5.12 and death by sin Iam. 1.15 and it is the Mother of Death When lust hath conceived it bringeth forth sin and sin bringeth forth death Let none then make God the author of death because by his iust sentence he condemneth man to die for sinnes sake the trespassing of his law as the Iudge the malefactour for offending against the lawes of God and man Neither let any thinke Sathan the author of death or of punishments Propriâ potestate as by his owne power sed permissione divinâ propria suggestione but as of Gods permissiō of his own suggestion And let every one of vs say vnto another 2. Sam. 12.7 as Nathan said to David Thou art the man Thou art the cause of thine owne death For it is sinne as a viper in the bowels of man which eateth out the bowels of man it is the canker of sinne in the heart of man that devoureth the heart of man Hos. 13.8 and as God said to Israël Perditio tua ex te ô Israël O Israël thy destruction commeth of thy selfe the like may God say to every man O sinneful man thy death and thy destruction commeth of thy selfe For as the heathen Oratour saide of the priviledge of a Citizen of Rome Cic. prodomo suâ ad Pontif Nemo Civis Romanus aut libertatem aut civitatē amittere potest nisi ipse author factus sit No citizē of Rome could haue his freedome taken frō him or loose the priviledges and immunities of his City except himselfe was the authour thereof the same may truely bee spoken of

dead subiect presēted here before your eies And albeit it be too hard a matter for mee either by speech or action sufficiently to commend his excellent worth all that I can say being farre too little and no way answerable therevnto yet because Hermol Barbarus in epist ad Ioh. Picum Mirandul as Hermolaus said of a great learned man Quia talem non laudat propriae existimationi detrahit so may I say of him that if J should not somewhat honour him with iust cōmendation I should much wrong my selfe and wrong you all I beseech you therefore lend me your favourable patience but a while whilst I speake briefly of his Learning Life and Death That so both I may faithfully repay some part of that I owe him for deserved praise is tanquam aes alienum Greg. Naz. orat 25. in laudem Gorgoniae as due debt saith Greg. Nazianzen and is to be paid even to the dead and others also thereby may bee the more incited to emulate and follow his steppes First as touching his Learning such was his skill in the tongues and his multiplicitie of knowledge in all Arts Sciences both divine and humane Mantuan in Epist ad Ioh. Picum Mirandul that as Baptista Mantuanus spake of Picus Mirandula in vno eodēque homine videri Hieronymum Augustinum revixisse so it should seeme that both these learned Fathers did liue in him againe Act. 18.24 He was an Apollos mightie in the Scriptures hee was familiarly conversant amongst the Fathers and as a father amongst them and amongst the Schoolemen tanquam Seraphicus Doctor at whose mouth as at an oracle men might be resolued in matters of doubt And therefore most worthy was he of that chiefe place of the Doctour of the Chaire in Divinitie which hee with so great applause and approbation I had almost said admiration so long even about twentie yeares bare amongst vs out of whose Schoole haue proceeded so manie light starres of our Church Greg Naz. orat 25. in laudem Gorgoniae that as Greg. Nazianzen compared his father so might this our Reverend Father be well compared to Abraham For he was an Abraham indeed Pater multorum filiorum a father of many sonnes by scholasticall creation of them in the highest degrees of Learning and that I may speake the more to his honour and to the honour of our Mother the Vniversitie a great part of the Reverend Bishops of the Land were thus his sonnes whereof * The Arch-Bishop of Canterbury the Bishop of London two at this daie very worthily sit at the sterne of our Church and are chiefe pillars thereof But I will say no more of his learning lest my praise should but eclipse his fame who was so much renowned for his preaching reading disputing moderating that all mouthes commended him and strangers admired him so that his fame was spread abroad and that in forraine countries as well as at home and therefore it were sore to be lamented were it not that the good pleasure of Almightie God was such that so much learning should goe to the graue and bee buried in the bowels of the earth And so I hasten to speake of his Life which was so answerable to his learning that it is hard to say which was more commendable and admirable to him the one or the other his Learning or his life they did both so equally meet and kisse each other in him And surely they are an happy couple where they meet together Plin. lib. 2. Nat. Hist cap. 37. Geminae salutares like Castor and Pollux when they both appeare together they portend much good and betoken a happy arrivall in heauen He had as well tasted of the tree of life I meane of good liuing in the world as of the tree of knowledge Hee was not like those of whom Seneca speaketh Sen. Ep. 95. ad Lucil. Qui postquam docti prodierunt boni esse desierunt quique disputare norunt non vivere who after they became learned began then to leaue of to doe well Neither was hee like those of whom Alvarus complaineth Alvarus lib. 2. Artic. 74. who had rather apparentem quam existentem scientiam rather an apparent seeming knowledge vnto the world thereby to clime to riches and promotions and honours here on earth then scientiam donum Spiritus sancti true and sanctified knowledge which is the gift of the holy Ghost whereby they might climbe vp to the kingdome of heaven But he had otherwise and farre better learned Christ then so was so holy and vpright and sanctified in his life and conversation that as Alexander de Ales as Trithemius reporteth was wont to say of Bonaventure Trithemius quòd in eo non videbatur Adam peccasse that it did scarse seeme that Adam had sinned in him so it might in some sort be said of him also in the very like manner at least in comparison of many in this wicked generatiō so spotlesse was he blamelesse from all great enormous and scandalous offences being full of the workes of the Spirit as loue peace gentlenesse meekenesse temperance full of tender mercy brotherly compassion full of almes deeds and mercifulnesse vnto the poore So that as hee was a shining bright lamp for his learning lightning others vnto the knowledge of the truth so was hee a shining bright starre too in his life enlightning others in the pathway to heavē He was praeco veritatis a preacher of the truth and hee was factor veritatis a doer of the truth he was an earnest professour of the Orthodoxe faith zealous of true religiō did hate with a perfect hatred al Idolatry and superstitiō false religion The relation of the fellows His common farewel to the Fellowes of his College when he tooke any longer iourney was this Cōmendo vos dilectioni Dei odio Papatus superstitionis I cōmend you to the loue of God to the hatred of all Popery and superstitiō And as he was a great Champiō for the defence and maintenance of true Religion so of al pietie and godlinesse Ephes 6. having on the whole armour of God for as he had the shield of faith so hee had the brestplate of righteousnesse and as he had his loynes girt with veritie and with the sword of the spirit which is the word of God so hath he now the helmet of salvation which is set on his head as a Diademe and Crowne of glorie in the heavens He was meeke and humble as Moses Exod. 34.29 and as Moses wist not that the skinne of his face shone bright which the children of Israël saw and admired no more did he see and know how his knowledge and vertues did shine vnto the world but was meeke and lowly in his owne eies I wil not presume too much of your patience to speak any further of his life albeit I verily assure my selfe you woulde thinke nothing too much and too long which should be spoken of him and for my selfe I could not wāt matter of discourse in so worthy a subiect Wherefore considering howe much time hath beene already spent in the solemnizing of his funerals I am willing to yeeld vnto the time and to mine owne and others weaknesse and and therefore hastening to an end I come in a word or two to speake of his end and Death leaving the manner circumstances of his sicknes the name and nature of his disease which is vnto me altogither vnknowne and no more then conjectural with Physitions arte the knowledge of man being vnable to comprehend all that infinit variety of particuler diseases whereby God at his good pleasure bringeth men vnto their ends Now what ende and death can be iudged of him but a good end a good death For a good life is the forerunner of a good death according as S. Hierome saith I haue not read or heard Hieronym but that he who lived well died well And as the whole time of his sicknesse was accompanied with holy Praiers and devout meditations so towards his end especially he did even seeme to powre out his soule in praier breathing out as his short breath would giue him leaue these such like heavenly songs a little before day the same morning that he died Come oh come Lord Iesus the bright morning starre Come Lord Iesus I desire to be dissolved and to be with thee as if he had fully conquered death and had saide in his soule O Death where is thy sting O Graue Where is thy Victory The Lord hath given me victorie over you through his sonne Iesus Christ And so when his voice began to faile him that hee could pray no longer with his tongue lifting vp his hāds vnto heaven Psal 121.1 and his eies vnto the hils from whence commeth salvation Deut. 34 5. he shortly after died a most sweete and a quiet death like vnto Moses who died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Lord that is as some of the Rabbines Hebrew Doctours interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a kisse of Gods mouth for so indeed death is to the godly sweet as a kisse Rabbi Isaak n Deut. 34. therfore when they are ready to commend their soules vnto God they may say with the Spowse in the Canticles Cant. 1.1 Osculetur me osculo oris sui Let him kisse me with the kisses of his mouth And thus this reverend man hath left vs and hath left the worlde and surely hee had little cause to loue the world and it should seeme the world did as litle loue him so that as it was said of Othniel a good Iudge in Israel that he died Glossa in Iud. cap. 3. quia indignus erat populus habere talem iudicem because the people were not worthy to haue such a Iudge the like may be said of him Hollandus mortuus est quia mūdus indignus erat habere talem virum I name him for loue honours sake HOLLAND is dead because the world was not worthy of him for it did not reward him according to his worth but the greater is his reward with the Lord to whom he is gone Now the Lord graunt vs grace to liue all our daies in his feare that at length we may die in his favour and receiue the reward of everlasting life Amen Amen FINIS