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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	die_v	year_n	6,258	5	4.9578	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09035	The end of the perfect man A sermon preached at the buriall of the right Honourable Sir Robert Spencer Knight Baron Spencer of Wormeleighton, Novemb. 6. 1627. in Braynton Church in Northamptonshire, by Richard Parre Bachelour in Divinity, and late fellow of Brasen-nose Colledge in Oxford, now rector of Ladbrook in Warwickshire.	Parr, Richard, 1591 or 2-1644.	1628 (1628)	STC 19323; ESTC S114075	28,531	44

his owne table with his children And lastly by his building beautifying and adorning the Houses of God where he liued and his exemplar liberalitie towards the Houses of Learning being one of the first that gaue his free will offering towards the building of the New Schooles in his Mother Vniversitie Oxon His loue to his Neighbour appeared in reiceuing the poore He made his House an Hospitall giuing euery Monday morning bread drinke and money to 15 poore folkes of the neighbouring Townes besides his charitable Almes at good Times his continuall reliefe of them at his gate he was a good Land-Lord to his Tennants insomuch that when one told him hee knew not how to lett his Land setting it at so low a rate his answer was that hee had rather a hundred should gaine by him then that one should cry out that hee had vndone him Hee was a kinde Master to his seruants providing for those that serued him faithfully that they might liue plentifully in their old age when they were not so well able to serue In quieting ending of differences among the richer wherein he was happie that none desired to appeale from or went away discontented at his sentence Diuerse of his friends trusted him with their whole estates with the education of their children and he euer performed the trust reposed in him carefully and punctually In our second sense interpretation the perfect man was the innocent man that wrongs no man oppresseth no man defraudes no man and then whom hath our perfect man harmed whose asse hath he taken as Samuel's iustification runnes on nay how many oxen hath he giuen at his gates Consider Our perfect man in our third sense or interpretation for the simple and plaine dealing man and then with whom hath our perfect man dealt double His plainesse truth sought no corners vsed no aequivocation no mentall reservations as starting holes that 's a guise peculiar to Romane Proselites his plainesse feared no colours nor hid it selfe vnder the coppy of a fained countenance no his rule was the olde Proverbiall rule Qui vadit planè Prov. 28.18 vadit sanè he that walkes plainely walkes safely and in the end shall dye as our perfect man did Peaceably Lastly take our perfect man in our last sense or interpretation for that man who is Integer vitae scelerisque purus a man of integrity of heart vprightnesse of life and conversation then what shall we say of him who endear oured rather to be good in deed before God then to be taken onely or thought to bee good before men who iudged zeale by truth in 's inward affections desiring to approue himselfe to God in the witnesse of a good conscience Now wee may iudge of the Conscience of the truth of the trees by the fruites a good tree is a good man which brings forth good fruites these good fruits are good workes and then I dare be bold to proclaime to the world that our perfect man was a good man because he was fruitfull and rich in good workes And as hee was thus and all these waies a perfect man perfect in regard of innocencie perfect in regard of harmelesse simplicity perfect in regard of integrty and perfect in regard of the mistery of godlinesse and sauing points of diuinity So likewise was he a perfect man in regard of many arts sciences the hand-maides to that Queene and mistresse And for his skill in Antiquities armes alliances it was singular And for his perfection in Politicall and state affaires that appeared to the world as often as hee was called to the great Councell of the Kingdome wherein hee laboured for the publique imploying his best indeauours to aduance the good of the King and Kingdome which he euer thought to haue so strict a relation that the good of the one could not subsist without the good of the other and it pleased God so to blesse him that both the King and Kingdome had a good opinion of him Our late Soueraigne King Iames of happy memory thought soe well of him that he imployed him in an honourable Embassage to a forraine Prince wherein hee serued his M ● with a great deale of loyall affection and was well accepted on both sides And as he had a full measure of knowledge in these things so did hee abound in understanding and perfection of Oeconomicall businesse which first appeares vnto the world in the educations of his sonnes which was like themselues very honourable in the Vniuersities schooles of true learning and sound religion whose proficiencie there both honoured themselues and fitted them for imployment in higher places Secondly as his wisdome and vnderstanding appeared in their educations so it likewise was conspicuous in their honourable marriages for the son of his right hand which succeeds him in his chaire of honour and long may hee enioy it to Gods glory the honour of his house and country it was his wisdome to plant and ingraffe him into a familie which is second to none in true honour and nobility Earle of Southampton Sir George Fane Sir Richard Anderson Salust ep ● and for the rest of his honourable children hee matched them with families that are euery way very honourable in birth in blood in education in religion Quae omnibus semper ornatibus ornamento est which is an ornament to all the rest I cannot name these religious families without some deuotion and therefore my prayer for them all is that they may continue long in honour that they may liue in the seruice and feare of god and dye in his fauour But to returne to their honourable Father and our right noble Lord who as he wisely dispos'd of all things concerning their esse bene esse in this life so likewise in the same measure of wisdome hath he order'd all matters concerning them at his death bequeathing vnto them his Sauiours Legacie Peace my peace I giue vnto you my peace I leaue with you that yee may keepe the vnity of spirit in the bond of peace Thus he liued among them a faire a Aboue 60. yeares age of Peace Thus hee dyed left thē in peace Sic illi visum est viuere sicque mori Thirdly his vnderstanding perfections in Oeconomicall virtues appeares in the well managing of his great estate and menes wherein God blessed him aboue his fellowes It was his great wisdome to make a carefull frugality the fuell of his continuall hospitality which hath honoured Spensers familie and race in many generations successiuely it was a receiued rule in his Oeconomy that a man might better keepe a constant good house then an vnconstant vaine pleasure The last thing wherein his vnderstanding and perfection appeares in these matters is the well ordering and gouerning of his household and families hee kept a great house yet an orderly his seruāts were all of the same religion he was of neither would he keepe any that

the wicked then Gen. 49.5 there may be concord but there is no peace to the wicked saith my God Esay 48.22 The rest of the queries concerning peace will not bee so casily resolu'd Esay 48.22 therefore I must referre him that desires a farther information vnto Aquinas 22. quast 29. art 2.3.4 where also hee thus distinguisheth of Peace Pax Perfecta Imperfecta There is a peace which is perfect and a peace which is imperfect The perfect peace consists in the fruition of the chiefest good and is the vltimate end of the reasonable creature according to that of the Psalmist Qui posuit tuos sines pacem and this kind of peace is not to bee had but in the world to come The imperfect peace is that which may be had in this world principally stands and rests in the contemplation of God and his goodnesse yet not without some repugnancies both within and without which disturbe this peace Hugo de Sancto Victore tells vs of foure kindes of peace Duas dat mundus Hugo de San Vict. annotat elucida in Psal 62. 84. duas dat Deus The world giues two and God two The first Peace which the world giues is the quiet enioying of temporall thinges The second is the health or safety of our bodies The first Peace that God giues is the sweete tranquility of the minde the second is that great delight and ioy which wee take in the contemplation of God That is in man This aboue man Againe there is Pax temporis which is nothing else but a temporall tranquillity Secondly there is Pax pectoris Dionys Ca●●●● lib. de pace which is nothing else but a rest or peace of the minde according to that of our Sauiour These thinges haue I spoken vnto you that in me yee might haue peace Lastly there is Pax aeternitatis which consists in the ioyes of heauen which God hath prepared for those that loue him All these ioyes howsoeuer multiplied in thēselues yet they aime at an end in pace For finis ciuitatis huius saith Saint August the end of the Saintes of God in the citty of God is either Peace in eternall life or eternall life in Peace But all this while we haue not determin'd the Querie in the text what it is to end or die in peace neither canne wee well conclude that before wee haue taken speciall notice of two materiall circumstances 1 First of the necessity of dying 2 Secondly of the vniuersality of dying There is Statute-law for both which no mortall canne repeale Heb. ● Statutum est omnibus it is appointed that all must once die Statutum est there 's the necessity omnibus there 's the vniuersality For the necessity of dying as sure as wee are borne to liue so sure are we borne to die Nasci denasci ordorerum est to bee borne and to die is the order and course of all thinges Many men haue liu'd long long enioyed the blessing of length of dayes but yet those dayes haue not out-lived death no! The same spirit of trueth which tells vs that Adam liu'd so many hundred yeares tels vs also Gen 5.5 that hee dyed Enos liu'd so many and hee died Cainan so many and died Methusalem so many and died These men liu'd many daies and months and yeares nay hundreds of yeares yet these many dayes months yeares and hundreds of yeares could not out-date death could not free them from the curse of a morte morieris thou shalt die the death Hoc singulis additur Gen. 2.17 The note which some interpreters giue on this place is worth the taking vp Vt videas efficacem fuisse sententiam mortis á Deo latam in Adamum peccatum Caluinus Cornel á Lapide with others in 5 Geneseus posteros eius died is added to euery one that wee may see the power and efficacie of that doome sentence which God gaue on Adam sinning and on all the sinfull brood of Adam which still lie soaking in the same lees of corruption and so much the Hebrew phrase imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moriendo morieris i. thou shalt surely die I need not to trauell farre for any more examples onely cast your eyes on this sad spectacle of mortality and then conclude of a necessitie for if art or learned industry of Physicke could haue continued him if strength of man could haue deliuer'd him if wisedome could haue sau'd him if wealth of man could haue ransom'd him deaths arrest had neuer attach't him deaths serjeant had neuer imprison'd him if greatnes of estate if gifts of minde if chastenesse of life if sobernes in diet if wishes of men if prayers of the Church could haue preuail'd for him if any thing could haue giuen any advantage against death darkenesse and blackenesse had not at this time couer'd him And as nothing canne repeale that statute enacted in the court of heauen for the necessity of dying so nothing canne alter the decree for the vniuersality of dying Statutum est omnibus all must die All flesh is grasse and all the glorie of man as the flowre of the field Esay 40.6 Loe the condition of all Esay 40.6 as well great ones as meane ones their glorie fades these wither like grasse but all meete in dust The man liues not that shall not taste death There is a common lot to all all must goe the way of all flesh nay we are now a posting in the common barke of death and our life is nothing else but Iter ad mortem a journing towards death of all thinges death will not bee out-dared Theogn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impudent death saith the Poet because hee feares no colours spares none great nor good Wee therefore should be as impudent as death to challenge that vnto our selues which is denyed vnto all where are the great Commaunders of the world where are the rulers ouer thousands and 10000 The Princes Potentates of the earth Are not Death darknesse and the Graue their lot the portion of them all why then in this vniversall necessitie of death should wee sue for a dispensation for our selues or friends Oh then Ferrequam sortem patiuntn● omnes nemore cuset lift vp your heads yee drooping soules who hang them downe like bulrushes weepe and will not be comforted because your Lord your Master your Honourable friend is not true he is not in a prison but in freedome he is not in a sea but in the hauen hee is not in the bondage of corruption but in the glorious liberty of the sonnes of God he is not in his way but in his Countrey hee is not in hope of Heauen but in possession looke how farre Heauen excels earth goods eternall momentary vanities the joyes of the Saints of God the delights of the sons of men so much better is his case now he is not then where he was Oh then Pereat contristatie

THE END OF THE PERFECT MAN A SERMON PREACHED AT the Buriall of the right Honourable Sir ROBERT SPENCER Knight Baron SPENCER of Wormeleighton Novemb. 6. 1627. in Braynton Church in Northamptonshire BY RICHARD PARRE Bachelour in Divinity and late Fellow of Brasen-nose Colledge in Oxford now Rector of Ladbr●●k in Warwickshire OXFORD Printed by WILLIAM TVRNER Printer to the famous Vniversitie An. Dom. 1628. TO THE RIGHT HONOVRABLE Sr WILLIAM SPENCER Knight of the Bathe Baron of Wormeleighton Right Honourable and my very good Lord VOuchsafe to accept that which was both conceiued and brought forth at Your Lordships Commaund you haue giuen it a being it now craues your protection and the rather because it brings you at once a testimony both of my Obedience and weakenesse The Piety and Worth of our late noble Lord Your worthy Father now with Christ deserued I confesse a farre more learned Pen though had not neede of any t' is the Priviledge of Vertue and Religion to bee their owne Pannegyrists habent opera suam linguam saith S. Cyprian suam facundiam tacente linguâ they haue not onely tongues of their owne but eloquence and in a powerfull silence proclaime themselues 'T is therefore a superfluous labour to endeauour to preserue his memorie in these poore paper monuments who still liues in those walking images of Himselfe his religious and hopefull Children still liues in the sad hearts of the poore and naked whom his Charitie hath so often fed and cloathed in that neglected vertue of Hospitalitie for justly may it preserue that Name into eternitie by which it selfe liues which in this cold dotage of the decrepit World and perpetuall frost of Charitie would be benumm'd or staru'd were it not entertain'd and cherish'd by that honourable Name of Spencer and some few others but in this Your Honour will satisfie the world who beleeues You as truely to succeed Him in his vertues as possessions and in his pious and religious Examples which euer surviue their Authors Funerals they haue a life of their owne or rather an immortality by which they not onely continue vnto posterity but powerfully perswade to imitation But since it hath pleased the dead to appoint a Sermon and the liuing to make choise of my selfe the most vnworthy of Gods Ministers none being more conscious of his owne defects none more willing to serue this Honourable Family according to his weaknes I haue studied to fit my Sermon to his Funerals He did not affect Pompam funeris as Hierome speakes ad Paulam vpon the death of Blaesilla nor I Pompam Sermonis here 's no Rhetoricke vs'd to moue the passions and affections which are the stoppes and fretts of the Soule to bee fingred by the Art of a powerfull Oratour I know the times wee liue in to be criticall and touchy and that our Funerallists frequently endeavour to teach sorrow to be eloquent an age wherein an intemperate curiosity of style is become not onely a humour but a disease for my part I haue chosen in a pious obseruāce of that plainesse he required rather to satisfye the desire of the dead then the curiositie of the liuing and therefore I doe not as the olde Romanes vsed laudare defunctum pro rostris to speake with Suetonius in his Iulius Caesar Shindleru● nor haue I painted his Sepulchre like those auncient Iewes no I appeale vnto the world if I may not justly take vp that of Bernard testimonium veritati praebeo non affectioni If any accuse this poore Peece as Lucilius did the writings of Fabianus Papirius for to plaine I must borrow that Apologie which Seneca made for him mores ego non verba composui animis scripsi illa non auribus Seneca ep 100. That diuine Moralist commaunds his yong Lucilius that he should euer suppose Cato or some of the stricter Stoickes a beholder of all his actions Sen. ep 11. thinking the conceite of such an awfull presence a sufficient direction Your Honour needes goe no further then the happy memory of your blessed Father either for direction or patterne Suppose you him bespeaking his Children as Valerius Corvinus did his Souldiers Facta mea vos imitari vellem nec disciplinam modò sed exemplum take out the Lecture and goe on great Lord in those vertuous and pious courses hee hath trode before you and that God with whom hee now raignes in glory prosper and protect you in all your actions guide and direct you in all your wayes crowne you with the blessing of peace heere and with a Crowne of glory hereafter this shall euer bee the prayer of him who is and professeth still to continue Your Honours in all humble duty and observance RICHARD PARRE The Preface IT was the great wisedome and care of our Honourable and religious Lord now translated from Earth to Heauen a Made about three yeares before his death in his last Will and Testament to giue directions in seuerall passages vnto vs who are the Actours in this last Sceane of his decent and Christian Burialls First for his blessed soule that he voluntarily resignes and bequeathes into the mighty hands of GOD his Creatour into the gracious armes of GOD the Sonne his Redeemer and into the comfortable fellowship of GOD the Holy-Ghost his sanctifyer Three persons but one GOD blessed for ●uer His blessed soule thus bequeathed to be admitted into the Congregation of the sacred Trinity into those celestiall and euerlasting habitations Then hee commends the care and charge of his body to his surviuers with these ensuing directions in many circumstances First for the Vbi or place where it should rest Secondly for the manner How it should bee brought to its place of rest And then hee directs vs in this sacred businesse or action I meane the preaching of this Sermon For the first circumstance the Vbi or place of rest it is in the wombe of this holy ground b Braynton Church in Northamptonshire and more punctually in that honourable and rich Monument with his elect Lady beloued Wife whose Christian death dissolution divided their bodies not their soules c He liued a Widovver 30 yeares witnesse those many yeares he hath spent as a mourner of her Funerals witnesse that individuall Monument for them both to testifie to the world that happie vnion of which neither life nor death could cause a disiunction Thus did the sparke of his neuer-dying loue guided by a diuine providence kindle and inflame his heart with a desire not only of dying in the same bedde on earth but also of lying in the same bed vnder earth where they might dwell together againe as in a house of safety and peace vntill they rise jointly to a joyfull and glorious resurrection And as we are thus confin'd to the Vbi or place of rest so are we restrained in the manner How he would be brought thither not in the pompous traine of Heraulds and glorious Ensignes