Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	body_n	head_n	27	3	6.9116	4	false

Text snippets containing the quad

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

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

God saith Gregory in sinu Abrahae saith the Gospell Phil. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paule they be with Christ Returne cannot be misery shall not bee vnto them Vse Whence I settle this observation Obs 3 that every man shall haue his passe in death but none his returne till the day of iudgement The Tearme of death hath no essoynes no returnes All must celebrat this Passover all must trusse vp their loines all must take vp their staues in their hands al must passe to their lower roomes all must lay forth their shrowds napkins to bind their heads annointings for their bodies to the burial I meane preparation meditation for their death that their names rot not but that their memories may remaine in the posterities that are to come None shal returne til the earths great Iayle delivery heavens great summons to the sessiōs A point that may be of much comfort to ease and mitigate the gripings of the pangs and fangs and iawes of death when our bodies lie vpō the altars of our beds for the sacrifice of our souls whē the Evening of our life is even at the ende and shutting vp this is a sweet smelling savour to remember that all our holy friends that we leaue behind vs shal follow vs all that are gone before shall meet with vs none faile for following none want for meeting Villand therefore not to feare death to be so horrid thinke thy sicknesse thy prison thy pangs of death thy last fits thou art vpō recovery thy Pantings be but the sem briefes the notes of division of the harmony that they ever haue in heauen the bells that call for thee be but to tole thee to the triūphant Church thy friends that weep greeue because they cannot go with thee Divels that gape vpon thee looke but for legacies leaue one thy pride another thy lust another thy ambition and so as sinne brought in death let death driue out sin Death is but a ferrey a boat a bridge to waft thee over into another place or a groome that lights a Taper into another Room thy soul like a Tritō lying in the water is presētly to be mounted vpon the waue Angels carry thee thou shalt hauing thy Nunc dimittis Chrys passe into Abrahams bosome Thus the Lord shall let his servants depart in peace according to his word and it will be their comfort that they haue run their race and fought their fight and finished their course and receaue the glory of the better life Conclus And now beloved for conclusion giue mee leaue to repeat the words of my Text and so end Our MASTER is dead wherefore should we now fast Can we bring him againe we shall go to him hee shall never returne to vs. But doe I aske wherefore should I now fast where fore should we now mourne shall I say there is no cause now of mourning for our Master I dare not say so Seneca Hectora flem us for his death is like an Ecclypse the event whereof appeareth many yeares after the future generations shall lament his losse and I feare out of the sides of their sorrow shall runne both water and blood I confesse it is in vaine to ad new showers to our late streames of teares the losse was such that if after all our sighes and groanes we should herein weepe out all the humours of our bodies and wast out all the marrow of our bones all were but vanity and vexation of spirit Yet there is a cause to draw the Cesternes of our sorrow dry and to make vs vow not superstitiously but religiously an everlasting lent of fasting and mourning and humbling our selues before God the reason is Cananeus non est occisus nec factus tributarius Greg. in Moral and this brought such plagues vpon Israel The Cananite is amongst vs the basphemous Traiterous Papist is neither exiled nor suppressed but hath more countenance and maintenance secretly then good men openly and more pleasure content in prisons then many holy men in their houses This snake lyeth close in the City this spider creepeth vp into the Court and hath feeding in our Church housing in our vniversities My thoughts be not bloody I shal hartily pray for them though they be our enimies though they reioice triumph at our present miseries though they haue evil wil at our Siō yet my wishes devotions shal be rather for their conuersiō thē confusion But for our selues let our praiers be daily howrely powred out that the Lord adde not so heavy and grievous a misery vnto this present so great an ecclipse of his glory and our good to this present clowde of both as that this his Church ever become an Egypt a Sodome a Rome a Babylon a prostituted stewes for all commers but that all good harts may be encouraged and all good lawes may be executed to bring al the people of this kingdom to the knowledge of the Lord. And for this purpose let vs fast and pray and weepe watch and cry betweene the porch the Altar Spare vs good Lord spare thy people and be not angry with thine inheritance Opē their eies that they may see the wondrous things of thy law Open thy hid treasures that we may receiue frō the hidden fountaines of thy loue Grace mercy and peace in our daies and the daies of our posterities from thee O God the father and from thy sonne Iesus Christ To whom both with the eternall spirit of thee holy Father bee all honour and glory in both worlds Amen FINIS SORROVV FOR THE SINNES OF THE TIME A SERMON PREACHED AT St. JAMES on the third Sunday after the PRINCE his death BY DANIEL PRICE then Chaplaine in Attendance EZEK 9.4 Go through the middest of the Citty through the middest of Ierusalem and set a marke vpon the foreheads of the men that sigh and cry for all the abominations that be done in the middest of her AT OXFORD Printed by Ioseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. TO THE RIGHTLY HONOVRABLE AND TRVELY RELIgious LADY the LADY CAREY wife to the Noble and worthy SIR ROBERT CAREY ELect Lady 2. Ioh. 1.2 for so S. Iohn styleth an Honourable Matrone to whom hee sent his second Epistle your holy sorrow for the losse of the former Illustrious and former service to the excellent gracious Prince CHARLES deserue much respect of all good harts VVith these another argument particularly doth incite me to offer this service a sacrifice of my sorrow to your worthy hands The grace and Countenance you afford Religion and her followers which will bring a blessing vpon you and your posterity as is already apparent in those fruitfull beautifull Oliue branches your sonnes of whom our ollege is much ioyfull because they are so truely hopefull adding to Nobility of birth Nobility of vertue Continue Noble Lady to bee a faithfull client for