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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	die_v	sin_n	7,620	5	5.8816	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10059	Spirituall odours to the memory of Prince Henry in foure of the last sermons preached in St James after his Highnesse death, the last being the sermon before the body, the day before the funerall. By Daniel Price then chaplaine in attendance.	Price, Daniel, 1581-1631.	1613 (1613)	STC 20304; ESTC S115195	65,346	124

K Richard 8 Arthur sonne to Hen. 8. No more created but those Ed. 6. not invested by Patent nor created For if the Romans called the heire apparant Princeps Inventutis Prince of the youth and Prince Edgar the last heire male of that blood royall was long after called Englands dearling and when Prince Arthur died the Poets then complained that Arcturus was vanished in the heavens what can we say of him that would haue beene subiect for all pens and obiect for all eies as if the worthines of all the eight created Princes of Walles of the English blood and of the eight Henries his Highnesse Royall Auncestors had met in him as in the Confluence I will say of him as S. Paule to the Hebrewes spake of those with whome our Master is nowe in Company Prince HENRY was hee of whom the world was not worthy Yet beloued let me still say as my Text God may Comfort vs even according to the greatnes of our losse his power is not weakned his arme is not shortned It was a blasphemous speech in the Governour in the daies of Elisha that doubted whether there might after that great dearth bee so great plenty though 2. Kings 7.3 saith he God would make windowes in heauen Hee is able to doe whatsoeuer in faith we are able to beleeue Wee haue yet the sunne and moone and starres of a Royal firmament and though we haue lost the morning starre yet we haue Charls-waine in our Horizon wee haue a Prince if starres be of any truth like to be of long life great learning most hopefull for his time most fruitful for his hopes we hope that God hath said to our Iacob Gen. as Iacob said of his Iudah sceptrum non auferetur à Iuda so the scepter shal not be taken from our Iacob til Shiloah come againe into the world Let this Comfort serue vs so long as wee are Gods servants so long hee will be our Lord. Send out Comfort in ambush against all feares al enimies and when she returneth with conquest Iudg. 5. say to thy soule as Debora did to hers thou hast marched valiantly O my soule Thinke not that our Master is dead Musa vetat mori saie as Christ said of Lazarus He is not dead but sleepeth Ioh. 11.3 In a word after all these Cloudes be past the sunshine will appeare or we shall appeare before God our selues sure I am this Text will be vncontrouled for ever Heauen and earth shall passe but no iot of this word shall passe Act. 1. After the Lord hath afflicted vs he will comfort vs. Let vs therefore with the Apostles who staid at Ierusalem expecting the Comforter continue in holy deuotions hearing praying fasting falling downe before his presence for he is holy And thou O Lord that seest all hearts vnto to thee let our crie come and let comfort descend vnto vs in this house of mourning and valley of teares Now like poore distressed sinners we beseech thee then with thy Saints and Angels we shall glorifie thee Lord grant this for thy promise for thy mercy for thy Zyon for thy sonnes sake CHRIST IESVS Amen 2. SAM 12.23 Now he is dead wherefore should I fast can I bring him againe I shall goe to him but he shall not returne to me THE story sheweth you David the king in a sorrowfull case weeping mourning crying for his sonne lying all day and night on the earth Hewept wept and would not be comforted S. Bernard mentioneth Bern. in Passione Dom. Heb domadam dolorum a week of sorrows David had no lesse the child died the seaventh day 2. Sam. 12.18 the 7 day David arose from his low lamentable lodging his meditation could be no other thē this O who shal deliver his soul from death His cause of mourning was non propter vitam sed propter animam Chrys non propter animam non propter filium sed propter adulterium not so much for the life as for the soule of his childe not so much for his sonne as for that sinne by which his mother conceived him The childe was messis in herba life was spes in messe but the soule of the childe was gloria messis the ioy and glorie of the harvest this is the cause that David mournes bitterly There is a strange sentence in the former verses Non Morieris thou shalt not die Davids sinne is acquitted sed Morietur filius but thy childe shall die the innocent babe is punished 2. Sam. 12.13 I need not to vncover the nakednes of this father further then scripture takes away the vaile from him he committed adultery heaven sees it God sends Nathan 2. Sam. 11 4. Nathan wounds David through the sides of one of his owne subiects David sentenceth himselfe in another thus He that hath done this shall die and pay fourefold At hoc iustum est iniustum iudicium This iudgement is both iust vniust The trespasse is but a lambe to pay fourefold is satisfaction enough for a lambe if it be the life of a man to die for it is the satisfactiō required enough for a Mans life but suppose it what it may bee to die and pay pay and pay fourefold is iniustice it is to much Therefore God tooke one part of Davids sentence against himselfe though Non morieris stood as God had promised 2. Sam. 28. yet David shal pay fourefold as himselfe had sentenced 1. Hee paid the life of Ammon his sonne 2. Sam. 18.9 by the sword of Absalon here is one satisfaction 2. he paid the life of Absalon hanging in the Oke by the sword of Ioab the 2 satisfactiō 3 the life of Adoniah by the sword of Iehoiada 1. King 2.25 the 3 satisfaction and fourthly the life of a childe here by the sword of God the fourth satisfaction For the life of one Vrias no lesse thē foure of his own children must die the death vers 14. The first of this Tragical Chorus is this childe sentenced in the 14 verse in the 15. ye find him sicke poore infant silly innocent after his panting and striuing for breath he is deceased in the 18. verse ver 15. vers 18. while he was sicke David did sorrow wept and fasted prayed and lay on the ground but being dead riseth apparelleth washeth worshippeth eateth herevpon his servāts expostulate What thing is this that thou dost ver 21. thou didst fast and weepe for the childe while it was aliue but when the childe was dead thou dost rise and eate David answereth and the best part of his answere is this my Text Being dead why should I now fast Can I bring him againe any more I shall go to him but he shall not returne to mee These two be points very remarkeable that vsher the meditations of my Text the first the punishment of the childe for the father David commits adultery the childe dies

whether you haue so mourned as yee ought in this our last losse Alas where now be our Teares It s a Prodigie that fountains be dried vp in winter Heathēs in their ritual books deliver their order of Lamentation for common men to be 30 daies the Hebrewes lamented Moses and Aaron and Iacob 40 daies the Egyptians went beyond both and mourned for Iacob 70 daies Gen 50 3. and I knowe in this company some will goe farre beyond these Egyptians making their whole liues remembrances of their Masters death and entertaining no guest into their soule but sorrow Yet herein also others haue gone further then any of you intend Amorits by laming their bodies Grecians shaving their heads Tibracians by howling and roaring for the dead so many other Countries by horrid and vnnaturall Geromonies But in all this causes rather then effects are to be lamented Ratio docet trahit affectio Bern. saith Bernard Reason doth informe and affection doth inforce this former manner of lamentation but grace doth commēd and God doth command another mourning mourning for abhominations as it followeth in my Text for the Abhominations When Rahel wept 2. Part God by his prohibition crieth Noliflere weep not Our Saviour in the Gospell beheld none weeping but prohibiteth them Ier 31.16 Luk. 8.15 Tairus wept for his daughter and Christ saith Noliflere weepe not The poore widdow following them that bate her sonne to the buriall is forbidden in the same words Noliflere Our Saviour ready to go to his passion Luk. 7.13 the daughters of Ierusalem wept for him hee for biddeth thē Nolite flere weep yee not Luc. 23.28 Doth God forbid weeping and doth the Prophet promise a reward for weeping yes saith Rabanus non ideo vt nonlugeant temporalia sed ne negligerent suiritualia Nature doth teach vs to weepe for Naturall causes but grace for spirituall such is this mourning to bee rewarded Mourne for the abhominations Common sinnes are to be lamented they be the vnfruitfull thornes that choake the good seed of vertue and grace the corrupters of iudgement the seducers of will the betrayers of vertue the flatterers of vice vnderminers of Courage slaues to weaknes infection of youth madnesse of age the curse of life and the reproach of death the least of our bosome sinnes is fire in the hand and a serpent in the heart a Canker a spider an evill spirit and the fruit hereof is death But the worde wickednesse is a degree that farre exceedeth common sinnes The Hebrewes obserue that the word wickednesse in the originall is transcendent It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small fault nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitie nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply evil but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as importing the all sufficient Tearme for all manner of impetuous impiety nor restrained to any one branch of the breach of the Commandements but outstretching al degrees that whatsoever exceedeth modesty is contrary to reason nature grace or scripture settled into dregges frozen into ice hauing forced captiuated the soul to impious servility with a whorish forehead that cannot be ashamed aspiring crying climing towring filling and defiling the earth poisoning the aire lifting it selfe aboue the stars yet in this exuberancy transcēdēcy Abhominatiō like the whore of Babylon striueth to sit higher Rev. 13.1 shee is the beast that rose out of the sea hauing seauen heads 10 hornes and vpon her hornes ten crownes and on her heads the name of Blasphemy Abhomination is the abstract the Lucifer Rev. 17.5 the Dragon the Babylon the great mother of all whoredomes all witchcrafts and to say no more it is Idolatrie survey the former Chapter you will find it The great abhominations mentioned there be foure first the Idoll of indignation or as others read it the image of ielousie Pint. in loc quatuor abom genera secondly the Auncients or Nobles committing Idolatrie and one especially named among the rest Thirdly women weeping over an Idoll women not of the meanest Lastly betweene the porch and the altar the place of the Priests Villapand and therefore collected hence that these were Priests they are committing Idolatry And after the Prophet had seen every one of them the Lord by a gradatiō leadeth every degree every vision to a higher elevation of their abhomination for when he had seene every one of them he saith but behold greater abhominations The first is that Idoll of indignation or image of iealonsie Luth. Lamb. Villalpand Pint. in Ezek. which what it was is not generally concluded but as the most and best it was the image of Baal which was the first occasion of the heathens and Iewes Idolatrie Every Idoll in scripture is called vanitas mendatium for nicatio abominatio but this especially Villalp this is the abomination of desolation in high places some referre this Idoll to that which Manasses made 2. Chr. 34.4 but Iosias tooke that away for he brake downe the alters of Baalim that were before him Others expoūd this of those made in the time of Zedekias an Idoll it was and the cause of indignatiō The second was greater Ancients cōmitting Idolatry worshipping burning incense to the formes and pictures of creeping things Ezek. 9. v. 16. abominable beasts privatly in their chambers and to all the Idols of the house of Israell These seaventy the Sanidrim the Councell of Israel the elders of Israell Num. 11. as they be called by God at their first institution they that should haue taken care for Gods service they commit abomination But the third abhomination was greater at the doore of the Lords house there sate women weeping and mourning for Tammuz Lascivi daemonis simulachrum saith an interpreter the Idoll of a lascivious Devill whether of Adonis or Osiris or Saturne or whatsoever it was devilish it was R. Moses apud pint in Ezek. Rabbi Moyses the Aegyptian saith this Tammuz was the Idolatrous statue of one so called who was a great worshipper of Idols and he dying desired to be so adored it was an horrid abominatiō But the fourth is greater then al betweene the porch the altar some Priests say all Interpreters turning their backes to the Temple and their faces to the sun worship towardes the East this was the most abhorred of al others Obserue the transcendency and priority of these in their dagrees first the Idoll of Iealousie this was but at the gate at the entry there it might haue stood as a by-word to those that passe by a contemptible thing a Mehushtan a ruin ous Skeleton time eaten weather beaten Monument no it stood there to be adored worshipped publikely Behold saith the Lord the abhominatiō that the house of Israell committeth herein yet beholde greater abhominations the Nobles and Ancients worship not one Idoll only but the formes of creeping things abhominable beastes all the Idols of the house of Israell