Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_v	world_n	4,494	5	5.2227	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12980	The churches lamentation for the losse of the godly deliuered in a sermon, at the funerals of that truly noble, and most hopefull young gentleman, Iohn Lord Harington, Baron of Exton, Knight of the noble order of the Bath, and his Maiesties lieutenaunt of the county of Rutland, at Exton in Rutland, the last day of March 1614. Together with a patterne of piety, and the power of godlinesse expressed in his life and death, who yeelded to nature the 27. of February, 1613. when he wanted two moneths of 22 yeeres of his age. By Richard Stock, pastor of Alhallowes-Breadstreet in London.	Stock, Richard, 1569?-1626.	1614 (1614)	STC 23273; ESTC S117806	48,046	145

Though the foole die yet may not the wise man liue euer z Eccles 2.16 How dieth the wise man as doth the foole saith the Preacher but though the subiect die yet cannot the Soueraigne put away death with his Scepter a Psal 82.6 I haue said ye are Gods and ye all are children of the most high but ye shall die as a man and ye Princes shall fall like others But though Prince and people die yet are not the Prophets excused b Zach. 1.5 Your fathers where are they and doe the Prophets liue for euer Examples of other times experience of our owne teacheth vs that all of all sorts die and are gathered to their fathers Yea c Etiam muta Clamant cadauera Basil the dumbe and dead bodies cry this aloud to vs. As Basill of Seleucia saith of Noah hee preached without preaching euery stroke of the Arke was a reall sermon of repentance so euery corps wee follow and accompany to the graue preacheth really this truth to vs. And this truth hath certaine ground Reason 1 First because the Lord of life and death hath so decreed it d Heb. 9 27. It is appointed vnto men that they shall once die The decree was made Gen. 3.19 e Gen. 3.19 Thou art dust and to dust thou shalt returne If it be his decree it must needes haue a certaine effect the decree is certaine the euent is ineuitable f Psal 115.3 Our God is in heauen and he doth whatsoeuer hee will g Vol●isse fecisse est Cypr. de Duplici martyr Gods will is his deede as Cyprian saith if he haue once willd it it is as good as wrought if he haue decreed it it is as certaine as if it were done Reason 2 Secondly because all of all sorts and conditions are made of one mould and one matter h Iob 4.19 made of clay and earth whose foundatiō is in the dust which shall be destroied before the moth Hence the Apostle calleth mens bodies i 1. Corinth 5.7 The earthly house of this Tabernacle It is true that as there are difference of stars though al made of th same matter and difference of mettalls some are gold some siluer some lead some tinne but all made of one earth so are there difference of bodies some more excellent then other and made of a purer earth but yet all subiect to corruption as the matter whereof they are made is It being the body then that dieth and seeth corruption one must die as well as another Reason 3 Thirdly because all haue sinned and all haue sinne k 1 Iohn 1.8 9 10. If we say we haue no sinne we deceiue our selues and make God a liar The holy and beloued Apostle ranketh himselfe with others and confessed that he had still sin in him He i Qui se inculpatum dixerit aut superbus est aut stultus Cypr. de oper Eleem. that saith he is without fault is either proud or a foole saith Cyprian Then must all be subiect to death for saith the Apostle m Rom. 5.12 As by one man sinne entred into the world and death by sinne and so death went ouer all for as much as all men haue sinned Sinne the only cause saith one which enlarged deaths dominion and made all the world to become his tributaries for had it not been for sinne death had neuer entred into the world n Si Adam non peccasset mortem non gustaret Aug enchirid cap. 104. If Adam had not sinned he had not tasted death as Austin speakes And the Lord said o Genes 2.17 In the day that thou eatest thereof thou shalt die the death not actually but potentially become mortall Now that which is true in the root holdeth in the branches Reason 4 Fourthly because sinne which brought in death might be destroied againe by death this viperous damme by such a daughter this beast by such a brood had it not been for sinne death had neuer entred into the world and were it not for death sinne would neuer goe out of the world As Basill saith p Deiu mortem non fecit sed nosmet ipsi ex mente praua nobis ipsis etiam sponte attraximus quam Deus minimè prohibuit ne immortalem in nobis morbum conseruaret Basil serm 9. quod Deus non est author malorum God made not death but we our selues by our wicked minds of our owne accorde wee haue drawne it on our selues which God did not at all forbid lest it should keepe in vs an immortall disease And as Epiphanius bringeth in Methodius disputing with Proclus the Originist q Instar medicamentariae purgationis mortem Deus bene inuenit quo sic omnino inculpabiles in noxij inueniantur c. Epiph. haer 64. c. methodio God as the true Physitian hath appointed death to be a physicall purgation for the vtter rooting out and putting away of sinne that we may be made faultlesse and innocent and that as a goodly golden image saith he sightly and seemly in all parts if it be broken and defaced by any meanes must be new cast and framed againe for the taking away of the blemishes and disgraces of it euen so man the Image of God being maimed and disgraced by sinne for the putting away of those disgraces and the repairing of his ruines and decaies must by death be dissolued into the earth thence to be raised vp againe perfect and without default Vse 1 But what vse may we make of all this First it is a care that euery one ought to haue to know they must die and they cannot auoid it the decree is gone out against them from the highest court of Parliament and that from the most highest what contempt were it not to take notice of it eury one ought to labour to number his daies and truely to know his mortality the greatest as well as the meanest the wisest as the simplest for if any one then all and if any more then other the greatest for they are not the least but rather the most subiect to this as they challenge themselues to be of the finest of the common mould so they must know that they are not by that exempted from the common law of nature and force of Gods decree but as the finer the mettall or the purer the matter of any glasse or earthen vessell the more subiect it is to breaking so they to mortality And therefore both they and all must labor for this spirituall Arithmeticke To number their daies which is a religious meditation and sound consideration of their frailty and mortality A thing worthy euery mans best disposed thoughts and intentions for seenig euery man must die and hath a course to finish which being finished he must away it is speciall wisdome to learne to know the length of his daies as it were the length of his lease for as hee hath vsed himselfe in his

THE CHVRCHES LAMENTATION FOR the losse of the GODLY Deliuered in a Sermon at the funerals of that truly noble and most hopefull young Gentleman IOHN Lord HARINGTON Baron of Exton Knight of the noble order of the Bath and his Maiesties Lieutenaunt of the County of Rutland at Exton in Rutland the last day of March 1614. Together with a patterne of Piety and the power of godlinesse expressed in his life and death who yeelded to Nature the 27. of February 1613. when he wanted two moneths of 22. yeeres of his age By RICHARD STOCK Pastor of Alhallowes-Breadstreet in London LONDON Printed by IOHN BEALE 1614. NODO FIRMO Virtutem antiquam haec spirant insignia multam Et Nodo Firmo gloria firma manet Sanguinis en quanto fueras dignatus honore Maior Auis meritis gloria facta tuis This ample Coate speaks auntient vertues praise Vnited with th'indossoluble knot His greater merits nobler trophe's raise To house and name which neuer be forgot SINGVLVM MILLITARE HONORIS Ecce detus dant prima decennia principe dignum ●n coelis illum proxima pene locant This honour was he grac't with at tenne yeares Before twelue more he climbes beyond the Spheares I. P. DOMINVS IOHANNES HARINGTONVS BARO DE EXTON c. Aspicis Herois vultum graphicamque figuram Ingenium Mores pingere nemo potest Effigiem verae virtutis Nobilitatis Candoris niuei Relligionis habes F. H. D. M. In this dead picture onely doth appeare A Lord and Lords sole heire to Country deare If his soules portrait 't were it would thee tell That here great Arts vertues and grace did dwell I. P. Cant. Col. Syd Suss In the Epistle Dedicatory in the margent at the letter r read exonerans TO THE RIGHT HONOVRABLE THE vertuous and worthy Ladies the Lady LVCIE Countesse of Bedford vvith her Right Honourable Mother the Lady ANNE HARINGTON Baronesse together with her Honourable Sister the Lady FRANCIS CHICHISTER All increase of true Honour and pietie THe holy spirit of God by his Pen-man St. Paul tels vs and teaches vs that a 1. Tim. 4 8 Godlinesse hath the promises both of this life present and of that which is to come Among which this is none of the least b Psal 112.6 The righteous shal be had in euerlasting remembrance Namely such a remembrance as the wise man speaketh of c Prou. 10.7 The memoriall of the iust shall be blessed Such a blessing it is as is d Pro. 22. ● Aboue great riches aboue siluer and gold For no man of any ingenious disposition but if hee had these two propounded to him riches with shame and pouerty and penury with true honour and good reputation and free choise giuen him but he would freely chuse the latter before the former yea such a blessing it is that men who were able to iudge thought it not inferior but aboue their naturall life As that learned Rabbi broght vp at the feete of Gamaliel speaking of his good reputation saith e 1. Cor. 9.15 It were better for me to die then that any man should make my reioycing vaine And Tertullian by a speech of his to the persecuting tyrants sheweth that thus they esteemed it and professed no lesse to the world f Ad Lenorem proxime damnando Christianum quam ad ●eonem confessiestis labem pudi●itae apud nos omni atrociorem poena omni morte reputari Tertull Apoll. VVhile you condemne saith he a Christian matron to a baud rather then to a Lyon you openly confesse for vs that we abhor the blot of Chastitie and honestie more thē all other punishmēts yea then death And this is that which the light of Reason teacheth men that for a man to die honourably is no death for a man to liue dishonourably is worse then death And as it is a curse for a man to suruiue his good name so is it a blessing his good name should suruiue him So that he which helps to keep the righteous in a blessed memoriall or remembrance hee doth but bring the promised blessing of God vpon the head of the righteous help●ng to honour those whom God would haue honoured and who haue honoured God yea as I may so speake he helps to pay Gods debt to the righteous hee hauing made himselfe a g Debitorem se fecit promittendo August debter to them by promise A thing that all ought to doe and not vnbefitting any no not the Ministers of the Gospell when as our Sauiour Christ saith concerning Mary h Mark 14.9 Wheresoeuer this Gospel shall be preached throughout the whole world this also that shee hath done shall be spoken of in remembrance of her And by whom more then by the Ministers of the Gospell who if they must honour her by reporting what she had done being but one act of pietie performed to Christ how much more may they do it for those who haue performed many and manifold workes of pietie and charitie to Christ and his members Vpon which ground I tooke my selfe warranted to expresse the loue and honour I bore towards your deceased honourable sonne and brother in speaking those things I did at his funerals concerning his truely religious life and right blessed death wherein I laboured to make euident to others for imitation that grace which God had made so eminent in him The whole Auditorie were much affected with it and many both godly and learned both Ministers and others desired much to haue it published to the world whereof diuers the same day set vpon and since by letters haue importuned mee much besides others in the name of many who haue but heard a flying report of the excellent graces and most worthy parts that was in him and deliuered by me haue still pressed me to imprint it to make that common to others which was so louely in the eares of those that heard it After all this I began to thinke that this proceeded from the Lord and to say with my selfe as the Apostle Peter to others i Act. 11.17 VVho was I that I could let God So who am I that I should let God thinking also with my selfe that that which was so desired of many might be by the grace of God profitable to many mo knowing that God hath not onely appointed his word to beget faith and teach godlines but by the same word hath sanctified the examples of godly men to prouoke to godlines as is manifest in holy writ yea examples are of that force that men are often won by them to the liking of the word who before had either a hatred or distaste of it and after by the word are wonne vnto God Many men must see the Gospell in the liues of the professors of the Gospell before they will beleeue it in the mouthes of the Preachers of it And as Chrysostome saith of the Gentiles k His quae dicuntur a no●●● non intenduni Gentiles sed his

farme hee shall enter at the expiration of his time vpon a better or a worse Dauid for his learning a Prophet for his accepation a man after Gods owne heart for his authority a King was then very studious in this knowledge when after watching fasting hee besought God to be instructed in it r Psal 39.4 Lord let me know mine end and the measure of my daies what it is let mee know how long I haue to liue So Moses wise in all the wisdome of Egypt and Israel accounted faithfull in the house of God prayed yet for this point of wisdome to be informed in it as well himselfe as others ſ Psalm 90.12 Teach vs so to number our daies that we may apply our hearts to wisdome like carefull Schollers who breake their sleepe and forsake their meate and are often in meditations when they beate vppon some serious subuect What thinke you it will profit a man if by his skil it Arithmeticke hee be able to deale with euery number and to diuide the least fractions and neuer to thinke of the numbering of his daies with the men of God which are so few euill What will it profit him if by Geometry hee be able to take the longitude of the most spacious prospects and not be able to measure that which the Prophet hath measured with his span What will it auaile him if with the Astronomer he be able to obserue and know the motion of the heauens and yet haue his heart so buried in the earth that he cannot thinke of that which passeth away as swiftly as them What profit if he be able with the Philosopher to search out the causes of many effects and to know the causes of many changes as of the ebbing and flowing of the Seas the increasing waning of the moone and the like and be not able to know his owne changes the causes of them Doubtles all this will profit him nothing all his knowledge will be to little purpose in the end Many men beate their heads about friuolous matters some being more busie to know where Hell is saith Chrysostome then how to auoide the paines of it others pleasing themselues in pelting and needlesse questions to seeme singular amongst men neglecting this the like necessary things but when they come to their departing they shall finde they haue spunne a faire thread and wearied themselues in vaine euery one then as Daniel searched and found out by the bookes of Ieremiah not onely the returne but the time of the returne of Israel to their own land from their captiuitie so by studie of the Scriptures ought they to search so may they come to know the time of the returne from their exile on the earth to their country in heauen and though they cannot find the particular day or yeare yet they shall find it to be most certaine and that which in short time shall be finished And thus shall death when it cōmeth be lesse hurtfull as a tempest before expected Death is compared to the Basilisk which if she see before she be seene there is some danger but if a man first descrie the Basiliske the serpent dieth then there is no feare Vse 2 So if death be not seene and prouided for before hand there is great danger but if it be seene and prouided for the danger is past before their death come eVs 2 Secondly must euery one die wil no priuiledg protect thē nay it is certaine that they can carry none of their priuiledges with them out of the world as they brough them not into the world m 1. Tim. 6.7 1. Tim. 6.7 We brough nothing into the world it is certaine we can carry nothing out It is wisdom then in euery one to labor to be fitted for this passage n Ad hunc exitum praeparem●r multis enim nobis opus est vitaticu quoniam et multus est ●stus multa sic cit●● multa solitudo Non iam licet in diuersorio requiescere non est quod ●matur ab eo qui non hic omnia sumpserit audi certe quid dicat virgines Mat. 25. ite potius ad vendentes sed profectae non inuenerunt Chrys hom 51. ad pop Aut. Let vs be prepared to this iourney as Chrysostome saith for we haue need of much prouision because there is much heate much drought much solitude no Inne no resting place no place of abode there is nought to be boght of him who hath not taken all things here Heare what the Virgins say Mat. 25. Goe rather to them that sel but going they found not What ought we then to doe wee must not so labour for the things of this life from which me must be taken and which wee must leaue behind vs but for those which concerne a better life and wee may carry with vs not for those things which shall haue either a finem tuum or finem suum o Finem tuum an t finem suum Bern. as Bernard speakes an end of thee if thou haue not an end of them either shall they be taken frō vs as they were from Iob or else we from them as the rich man was from his substance wealth but for those things which wee may carry with vs and may either bring vs to or adorne vs where wee must be perpetually and for euer It were a very foolish part and a sencelesse practise for strangers when they are in exile or far from their owne country in a forraigne soile and dwelling whence they are sure to be called either by their owne Prince or cast out by the Prince of the country to lay out all they are worth vppon some farme or Lordship there neuer prouiding for that which they may carry with them to their county adorne them when they come there specially if the so imploying of themselues their estate be a meanes to keepe them from the enioying of the happinesse of their country yea a cause that they shal be cast in to prison plunged into misery So it is but a madnes for vs to imploy all our care and spend all our time and endeuour for this life and things for it and the body vpon earthly and transitory things things wee found here must leaue here u 2. Corinth 5.6 And being here from home strangers in the body absent from the Lord and our owne land as the Apostle speaketh whence we know wee shall be called either by a naturall or a violent death ordinary or extraordinary taken away by God or thrust out by the cruelty of men neuer prouiding for that which must adorne vs there or further our passage yea procure our entrance specially when such things and the care for them which was ioyned with the neglect of so great things euen of so great saluation shall procure misery and punishment where the other would procure mercy and happinesse x Hic ista relinquuntur illa