Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	account_v	adam_n	ancient_a	20	3	7.3396	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61500	Three sermons preached by the Reverend and learned Dr. Richard Stuart ... to which is added, a fourth sermon, preached by the Right Reverend Father in God, Samuel Harsnett ...; Sermons. Selections	Steward, Richard, 1593?-1651.; Harsnett, Samuel, 1561-1631.	1658 (1658)	Wing S5527; ESTC R20152	74,369	194

Image of his Father and he was so delighted in his Image that he would needs have an Image of his Image and so he made Man after his own Image If any other then God had ●ade Man or if he had not been made after the Image he eternally loved it may be he would not have cared so much for him but being the workemanship of his owne hand● and made after the Image he so tenderly loved if he had not loved him for his VVorkmanship sake yet he must needs love him for his sake whose Image he bare and loving him could not delight to spoile him Nature God's Nurse had bred in us such a fond desire of our Image that it brought Idolatry into the world and when we cannot have a lively image we will have an Image though it be but of colours and clouts and if we be Kings then none must paint th●t Image but Apelles and when it is drawn it must have a Curtaine and if it be the Ingraven Image it must go for currant then who so dishapes or defaces that Image the Prince takes it as done unto himselfe and it is Capitale a matter of Life and Death Tu Domine fecisti saith S. Ierome O Lord we have this love though not this fond love from thee for thou tookest the blotting of ●hine Image in Paradise as a blemish to thy selfe and thou saidst to the blotter Quia fecisti because thou hast don it on thy belly shalt thou creep and dust shalt thou eat all the daies of thy life Gen. 3.14 The H. Fathers are wonderfull in the ●ontempla●ion of mans excellency at the first Cedrus Paradisi Imago Coeli Gloria terrae Dominus mundi Delici● Domini The Cedar of Paradise was too good wood to be cut into Chips for Hell fire The Image of Heaven was not made to b● the Vizard of Hell the Glory of the World the Dungeon of Darknesse the Lord of the World the bond-slave of Satan the Darling of the Lord of Heaven the scorne to all the Fiends of Hell When the Holy Ghost had accounted the Genealogy from Christ to A●am Luk. 3. at the last vers● he brings up Adam to hi● Father and calls him by the name of the Son of God Can a man live to delight in the death of his Son David a man after Gods own ●eart denies it 2 Sam. 19. O Absolon my Son would to God I had died for thee ●y Son Absolon my Son my Son And ●f David could have forgotten Absolon his Son yet God could not forget Adam his Son for he saies not to him Would I ●ad died for thee my Son but I die for ●●ee my Son nay that 's too little I have died for thee before thou wer 't that when thou wert thou mightest not die and so I may safely swear by my Life that I do not delight in the Death of man When Vlysses playd the Mad-man because he would not go with the Grecians to the siege of Troy and getting a plough he ploughed and marred all that came in his way It was Palimedes wise counsel that they should lay his young Son in his way which when ●hey had don and that the plough came to it he tooke it up would not let it hurt his Son and so ●hey discovered that he was but counterfeitly mad but if he had ploughed up his Son they would have accounted him perfectly mad indeed If God had made the world like the man of Crete and put Death in as the Minotaure was put into the Labyrinth there and reserved all creature● as meat for his jaws yet when it had come to the lot of man to be cast in with the rest if he had not spared Man being his Son the Grecians wise account of our Gracious God would have been much like after the account of their Vlysses There is a conceit in the world beloved speakes little better of our gracious God then this and that is That God should designe many thousands of soules to H●ll b●fore they were not in eye to t●eir faults but to his own absolute will and power and to get him glory in their damnation This opinion is growne huge and monstrous like a Goliah and men doe shake and tremble at it yet never a man reacheth to Davids sling to cast it downe In the name of the Lord of Hosts we will encounter it for it hath reviled not the Host of the living God but the Lord of Hosts First it is directly opposite to this Text of holy Scripture and so turns the Truth of God into a Lye For whereas God in this Text doth say and swear that he doth not delight in the death of man this opinion saith that not one or two but millions of men should fry in Hell and that he made them for no other purpose then to be the children of death and Hell and that for no other cause but his meer pleasure's sake and so saies that God did not only say but swear to a Lye for the Oath should have run thus As I live saith the Lord I do delight in the death of man Secondly it doth not by consequence but directly make God the Author of sin For if God without eye to sin did designe men to Hell then did he say and set downe that he should sin for without sin he cannot come to Hell And indeed doth not his opinion say that the Almighty God in the eye of his Counsell did not only see but say that Adam should fall and so order and decree and set downe his fall that it was no more possible for him not to fall then it was possible for him not to eat and of that which God doth order set down and decree I trust he is the Author unless they will say that when the Right Honorable Lord Keeper doth say in open Court We order he means not to be the Authour of that his order Thirdly It takes a way from Adam in his state of innocency all freedome of will and liberty not to sin For had he had freedome to have altered Gods desigment Adams Liberty had bene above the designment of God And here I remember a little witty Solution is made that is if we respect Adam's will he had power to sin or not to sin but if God's Decree he could not but sin This is a silly solution And indeed it is as much as if you should take a sound strong man that hath power to walke and to lie still and bind him hand and foot as they do in Bedlam and lay him downe and then bid him Rise up and Walke or else you will stir him up with a Whip and he tell you that there be chains upon him so that he is not able to stir and you tell him againe that that is no excuse for if he look upon his heal●h his strength his legs he hath power to walk or to lie still but if upon his chains indeed in that

to teach her Son in his ripe years that he should not walke after the Lusts of the Gentiles but according to the Faith of his Father Abraham What made Iudea so rediculous to other Nations but her religious observance of many outwa●d Rites which such strangers understood not Durst Iuvenals wit have been so prophane as Sat. 14. to stile the Sabbath Day Lux ignava a day of ●loath had he either known the majesty of the Author or that it selfe was a representation of that Eternall Rest whereof his fellow-Poets had seen a shadow And againe Nec distare putant humana carne Suillam He smiles to see the I●ws abhor Swine● flesh But know Satyrist that very Nation was a Sacrament all gestures and Emblems and what she practiz'd on the Body was to teach us to do the like on the Soul The Iews abstain'd from so foule a Creature that the Gentiles might learne purity that their me●ts might be the Hieroglyphiques of our conversation for as the Law runs No polluted person may approach the Sanctuary So the Gospel No unclean thing shall enter into the Kingdome of Heaven You see then it 's the morall commends a Cerimony and that in these figurative gestures the act it selfe is not so considerable as the end of it Wh●t thes● Ancients did imply by Washing the Dead Calvin intimateth upon the 9. of the Acts vers. 37. Vt in morte ipsa visibilis aliqu● Resurrectionis imago piorum animos in bonam spem erigeret For they did undoubtedly hope that that very body should hereafter appeare as unblameable before the Tribunall of Iesus Christ as after Washing it seem'd cleane and spotlesse before the ●yes of men Nam quia mors speciem interitus habet saith that judicious Interpreter nè Resurrectionis fidem extingueret species contrarias opponi utile fuit quae Vitam in Morte representarent When Death seemed to threaten a perpetuall Destruction it behoved them by such Cerimonies to meditate upon their Eternity that in the midst of the Trophees of Death they might also appeare Conquerors by Faith in the Resurrection Thus did their Beliefe obscure mortality and in the midst of their Obsequies they kept a solemne Triumph Tell me saith Saint Austin de Civ. Dei 1. why was Toby registred for burying the Dead Why the Woman for anointing Ioseph for imbalming our Saviour Non quod ullus cadaveribus sensus sed quod ad Dei providentiam Corpora quoque mortua pertinere significantur propter fidem Resurrectionis astruendam Learne here the true use of Funeralls learne to make them serve as nourishment to thy Hope Imitate my Apostles act and set thy Faith on worke in these outward solemnities when thou seest men so readily officious to conveigh the Corps into the Earth think that the Angls were no less serviceable to see his Soul inshrined in Heaven for they are all ministring spirits sent forth to minister for them who shall be Heirs of salvation Heb. 1. ult. Let these perfumes quicken thy hope and make thee conceive the worth of Christs imputed Righteousnes his Life and Death was accounted a sweet smelling savour in the nostrils of God the Fath●r When thou beholdest them interred in the mould of the Earth think him not lost but sowen and as the Harvest restoreth the Seed again with advantage so shall the Resurrection this deceased Brother with an increase of Glory Such thoughts are of all other most Christian obsequies and doe as much t●nd to the renown of the Dead as to the incouragement of men alive because he doth more honour to a deceased friend who believes he shall rise againe then he who with out all hope imployes all the Physitians in Egypt to defer his putrefaction For I find Beasts partaking of this respect so you may read Bo●tius writes of Ptolemy the Son of Lagus that the Egyptians were as pompously Cerimonious in the Funerals of their Apis in English a Bull as if the Obsequies had been performed upon Ptolemy himselfe and where men bury their Gods such stupidity is no wonder Alexander made himselfe a Mourner when he buryed his Bucephalus and I 'me sure in that regard the Hors● had far more honor then the Rider Nay if Alexander ab Alexandro faile not in his collections Lacides the Philosopher Anserem elatum in funere c. I will non English it effusis lachrymis sepelivit yet 't was none of thos● holy Fowles neither that preserved the Capitol But I leave Lacides to Athens where he may be mocked by Philosophers Stupid madness sure these men first buried their Reason before they became Actors in such hoplesse Funerals and then t was no great marvel to see them do honour to the Beasts their fellowes And yet these very Obsequies may serve to shame some of our dry Dissemblers for out of doubt it must make some true Mourners to see so vast a pomp of empty Lamentation When there is cost without F●ith how contemptible is the Cerimony Dost thou imbalme thy friend only 't is no greater honour Dost thou believe he shall rise againe This is to selebrate a Funerall and this is that wins regard to the Dead Do we no● know that expectation getteth respect and maketh us become Obsequious even to them that are but the Heirs of Honour Beliefe then of the Resurrection must needs inforce u● to regard these very Bodyes as to whom belongs an Inheritance and eternall glory as a possession VVe thence know that he ●hat is the God of Abraham is the God of these Corps too And shall a man there deny respect where God himselfe vouchsafeth providence If this deceased person hath still the same God with us the case then stands as before his Death we are still his Brethren Thus may a Funerall increase our Faith and our Faith adorn a Funerall Art thou poor and yet desirest to do honour to thy d●ceased Friend say only that he shall rise again and thou hast more then imbalmed him Art thou Rich and thereby able to expresse thy regards yet bring Faith too otherwise such Rites are prodigies shadows without a substance nay the Cerimoni●s are abused ●nd mak● thy friend no wayes differ from the Beasts that perish The men of Corinth wash their Dead and hence my Apostle preacheth a Resurrection Funerals you see give oc●asions to Sermons nay Death and misery are the best preparatives to Instruction For lowliness is the fore-runner of wisdome he is more then halfe taught who by such meanes is made a fit Auditor VVhen we see by others that we our selves must die how willing are we to talke that we must Rise againe That of the Tragaedian Quod nimis miseri volunt hoc facil● credunt shews that these Spectacles facilitate our beliefe for when we thence perceive a neces●ity of Death we gladly give entertainment to Faith in the Resurrection These occurrences are yet more Doctrinall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. as Suidas hath

it out of some more ancient the best way to mortifie thy rebellious works is to behold these Spectacles of mortality For what dares flesh and bloud be proud when she considereth her Beauty to be but Rottennesse sh●ll parentage make that man swel that must say to Corruption thou art my Father and to the Worm thou art my Mother Iob 17.14 These sights may serve to strangle ambitious thoughts for see how little room containes a man to correct thy Covetousnesse for is it not a madnesse to live poore that thou mayest die rich Look wretch Doth this Corps possesse any thing Death affording such variety of Instruction I wonder what moved the Belgiqu● Fathers to banish these Discourses For so they decreed Can. 5. de Exercitiis Ecclesiasticis Conciones Funebres nunquam intr●ducendas ubi in usu sunt commode tollendas censet Synodus Was it therefore because they have been sometimes formerly abused and made to commend those Lives that were as full of Scandall as Vice By this reason they might have forbidden the Lords Supper too For what more gross abuse then when Rome of a Sacrament had made an Idoll If some Luxuriant wits have beene offensive upon these occasions Vitium hoc Hominum non Concionum this Custome should not have been abrogated but such Preachers check'd I dare say they know not the true use of Funerall Sermons who thinke these Discourses must still be Panegyrick Nay the Dead serve to the increase of Faith and must the Sermon needs tend to nothing but vaine glory Yet where there is Desert I hope the Synod intends not to forbid commendations For God himselfe hath spoken it The name of the just shall b● had in everlasting remembrance and what fitter place to execute h●s D●cr●e then the Pulpit Nay that little good we find in bad men deserves a Register David himselfe penned Saul an Epicaedium Saul and Ionathan were lovely and pleasant in their lives and in their death they were not divided Ye Daughters of Israel weep over Saul who cloathed you in scarlet with other delights c. as you may read 2. Sam. 1.23 I have a Warrant then to mention and where I see Reason to commend the Dead I may preach these circumstances what we find in the Text it selfe you need not doubt but it may become the Sermon The manner of my Discourse I 'le take from Corinth my Speech shall resemble their Cerimonies it shall be plain and simple meer Water Let more happy inventions Imbalm the Dead it shall suffice me to wash him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Amen A SERMON Preached at S. PAULS Cross in London the 27. day of October Anno Reginae Elizabethae 26. by Samuel Harsnet then Fellow of Pembroke Hall in Cambridg but afterwards Lord Arch-Bishop of Yorke The Text EZEKIEL 33.11 As I live saith the Lord I delight not in the death of the wicked THere was a conceit among the Iews as appeareth by the verse going before my Text that when they sinned they sinned of necessity so that they could not but sinne and so when Almighty God did send unto them his Prophets early and late calling and inciting them to Repentance they thought he did but dally and mock with them for it was his pleasure they should sinn● and die therein Almighty God was much offended with this their conceit it being against his Iustice and fidelity both and therefore bids his Prophet here protest unto them and bind it with an Oath no less then his Life that they did him wrong As I live saith the Lord I do not delight in the death of the wicked The Text then I have in hand Right Honorable Worshipfull and Beloved is a solemn Protestation made by Almighty God in his owne cause to cleare himselfe of Infidelity and Injustice that the Iudg of this world doth not delight to see men sinne and then punish them with Death because of their si●ne As I live saith the Lord c. The forme of the Protestation is in the nature of an Oath As I liv● saith the Lord c. and in it I consider these three things 1. The Oath it selfe that it pleased God to swear 2. The manner of the Oath he swears y his life As I live saith the Lord 3. The Matter of the Protestation is an absolute Negative made unto the Iews avowing that it was all false they charged God withall I do not delight in the death of the wicked And in this Negative God doth avow five simple Negatives every one upon the credit of his Oath as 1. I do not delight in death 2. I delight not in the death of man 3. I delight not in the death of a sinfull man 4. I delight not in the death of wicked sinfull man 5. I delight not in the death of any sinfull man Of these by your patience as God shall assist me For the first that the Phrase of speech As I live is an oath I shew it plainly out of 1. Sam. 28.10 where it is said that Saul did swear and he used no other words then these As the Lord liveth This form then of speech As I live saith the Lord is an Oath By the life of the Lord S. Austin upon the 94. Psalm saith Magnum est loqui Dominum quanto majus jurar● Deum It is a great thing that the Lord should speak and so it i● indeed for at the first word he spake he made a world Dixit et factum est he spake the word and it was done but he that could make the world with a word could not find c●edit in the world for his word but he must needs bind it with an Oath so that it cost him more to be believed in the World then it cost him to make the World it selfe Durum est saith Vincentius cum non tantum tribuamus Deo ●uantum viro honesto It 's hard when we will not give so much credit to God as we do to an honest man for we will give credit to him upon his Word but we will not believe God though he swear Sed durum est cum non tantum tribuamus Deo quantum Diabolo It is very hard when we will not trust God so far forth as we trust the Devill for we took his word in Paradice At non moriemini Ye shall not die being the Father of lies and we will no● trust God on his word At cupio ne moria●ini I desire you should not die I the God of truth but we must have this Oath As I live c. There are two bonds H●b. 6.18 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gods Word and his Oath and the slighter of these two doth hold all things in the world Man only excepted The Sea rageth and roareth terribly saith the Psalmist 95.11 yet Gods word is his band and in his greatest rage he never passed it Prov. 8.29 The Sun riseth