Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appoint_v	hear_v	zion_n	60	3	8.7355	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09744	The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.; Sermons	Playfere, Thomas, 1561?-1609.; Playfere, Thomas, 1561?-1609. Path-way to perfection. aut; Playfere, Thomas, 1561?-1609. Heart's delight. aut; Playfere, Thomas, 1561?-1609. Power of praier. aut; Playfere, Thomas, 1561?-1609. Sick-man's couch. aut	1623 (1623)	STC 20003; ESTC S105046	300,452	702

absentes non deplorandi vt mo●tui We may indeed wish for them because they are not with vs but we must not weepe for them because they are with God Loue grant commands vs. Well be it so What then But yet faith forbids vs to weepe for the dead s Pietas plorare iubet fides pro defunctis lugere vetat Isidorus And therefore Paulinus saith t Salua fide pietatis officia pendamus salua pietate f●dei gaudia praeferamus Though wee may notwithstanding our faith performe to the dead the duties of loue yet wee must first notwithstanding our loue afford to ourselues the comforts of faith So if wee shed some few teares which run softly like the waters of Silo no force saies Ambrose u Erunt non doloris illices sod indices pietatis They will not bewary in vs any want of faith but onely testifie an aboundance of loue Thus and no otherwise did Abraham weepe for Sara his wife Eleazar for Aaron his father Rebecca for Debora her nurse Ioseph for Iacob his father Bethsheba for Vrias her husband Christ for Lazarus his friend And here in wonderfull wisedome he teacheth vs how sparing we ought to be in weeping for the death of our godly friends considering our good hope that are aliue and their good happe that are dead As if the very dead body whom some of you perhaps euen at this present so seriously think of and so much lament for should now suddenly arise out of the graue and steppe into the Pulpit and preach and say vnto you Weepe not for mee but weepe for your selues You indeed as yet remaine in this vale of misery where you sinne daily and hourely against God where continually you feele afflictions and punishments due to your sins where lastly you are depriued of the glory of God of the society of the Saints of the ioyes of heauen Therefore if you will weepe for your selues but weepe not for me I am in that state of perfection where I neuer sinne but alwayes praise and laud the Lord I am out of the compasse of all calamities not to be touched with any trouble I euermore behold the amiable and the louing countenance of Christ and though I come not very neere him yet so farre forth I see him as this sight alone is sufficient to make mee euery way a happy man Thus would the very dead if they should rise againe speake vnto vs. But wee will not any longer disquiet the dead or disturbe them vvhich so sweetly sleepe in Christ. Certainely either this that hath been spoken will perswade vs o● else as our Sauiour saith though one should rise from the dead vvee would not beleeue For if these ancient and holy Fathers Fulgentius Ignatius Cyprian Chrysostome Ierome Isidore Paulinus Ambrosius should now all arise they would I assure you say no other thing but euen as you haue heard them speake alreadie in those sentences and allegations which I haue quoted and cited out of them The summe of al which is this That it is great folly and childishnesse to weepe immoderately for the dead and that it is on the other side a hie point of wisdome to be moderate in this matter considering our Lord going here to his death teacheth his friends not to weepe for him in that he saith weepe not weepe not for mee Thus much for his Wisedome Now for Benignitie he sayes Not you For though the person bee not expressed in the English yet in the Greeke verbe it is implied Weepe not as if it were Weepe not you Which Benignitie appeared in that among all his vntollerable troubles nothing troubled him so much as that his friends were troubled for his troubles And yet as it should seeme they of all other had greatest cause thus to bee grieued All the people wept for Moses death All Egypt for Iosephs death all Israel for Ios●as his death all the Church for Stephens death But a million of Mosesses of Iosephs of Iosiasses of Stephens are not comparable to Christ. The women of Troy wept for the death of worthy Hector their valiant Captaine making this the foot of their dolefull ditty wee weepe for Hector x Hectora flemus Seneca in Troade actu primo How much more then ought these women of Ierusalem to weepe for the death of their captaine Christ Al the widowes lamented the death of Dorcas because in her life time shee made them coates and garments And had not these women then far greater reason to lament the death of Christ who made euery one of them a wedding garment wherein he did marry them to himselfe Yee daughters of Israel saith Dauid weepe for Saul vvho cloathed you vvith Scarlet How much more then ought these daughters of Ierusalem to vveepe for Christ vvho clothed euery one of them with Scarlet and with the royall robe of his righteousnesse yea and gaue his owne deare selfe vnto them that they might put on the Lord Iesus When Christ was borne the night was turned into day as it was prophesied y Psa. 139.12 Then shall the night shine as the day But when Christ was crucified the day was turned into night as it was prophesied z Amos. 8.9 Then shall the Sun go downe at noone day The Sunne therefore wept for Christ. As Hamons face was couered when hee was condemned to die so the suns face was couered when Christ was condemned to die The temple also wept for Christ. As Dauid rent his garment when hee heard of Ionathans death so the temple rent his vaile when it heard of Christs death The graues likewise wept for Christ. As the King of Niniue threw vp dust vpon his head whē he and his subiects were appointed to die so the graues opened and threw vp dust vpon their heads when Christ vvas appointed to die The stones lastly vvept for Christ. As Iob cut his haire vvhen he heard of his childrens death so the stones were cut in peeces and clouen asunder when they heard of Christs death As Asse carrying Christ into Ierusalem the children sung most merrily Christ carrying his crosse out of Ierusalem the women wept most mournfully If those children had held their peace and not sung as our Sauiour their protesteth the very stones would haue s●ng out the praise of Christ. If these women had held their peace not cried the very stones would haue cried for the death of Christ Or rather indeed as soone as euer these women left weeping because Christ bad them straight wayes the stones fell a weeping before Christ bad them And what heart of man then could here haue refrained from weeping though it had been harder then any stone seeing the hard stones before his eyes thus dissolued and distilled into teares Yet behold the benignity louing kindnes of Christ Christ died not for the Sunne not for the Temple not for the Graues not for the stones but for vs men and for our saluation he died Yet

he suffereth these senseles creatures to weep and to haue a liuely feeling of his death though they had no benefit by his death But being content himselfe to shed his dearest and his best bloud for vs yet will not suffer vs in recompence to shed so much as one little teare for him No no sayes he I will beare all the sorrow you shall haue only ioy and though I die and shed my very heart bloud for you yet you shall not so much as weepe or shed the least teare for me Not you weepe not for me Thus much for his Benignitie Lastly for Magnanimitie he sayes Not for mee Strange stoutnesse and courage Especially in him that was otherwise so milde and so meeke a lambe But here the cause quarrell being ours and he fighting for the saluatiō for our soules there is no rule with him hee plaies he Lion wheresoeuer he goes For holding now in his hand the cup of trembling and being ready to drinke vp the very dregs of it yet neither his hand nor his heart trembleth Ennius the Poet as Tullie testifieth could say thus much Let no man weepe for my death a Nemome lachrymis decoret And Saint Laurence the Martyr as Prudentius witnesseth Doe not weepe for my departure b Desi●●e discessu meo stetum dolentur sundere But as Ennius or any other Pagan could neuer come neere Christians in true magnanimitie So S. Laurence or any other Christian could neuer come neere Christ. The blessed Apostle S. Paul of any that euer I heard of commeth neerest to him going toward Ierusalē what do you saies he weeping breaking my heart for I am ready not only to be bound but euen to die also for the name of the Lord Iesus Euen so saith Christ here or rather indeed not so but a thousand times more couragiously going out of Ierusalem What doe you saies he weeping and breaking my heart for I am ready not onely to bee bound but euen to die also for the saluation of man He knew well enough his passion would be a new kind of transfiguration vnto him For at his transfiguration he was accompanied with his deere Disciples Peter Iames and Iohn but at his passion Peter denied him Iames and Iohn forsooke him And there he was vpon mount Tabor which smelled sweetly of hearbs and flowers but here he was vpon mount Caluery which smelled loathsomly of bones and dead mens sculs And there his face did shine as the Sun but here his face was couered nay it was buffeted and spit vpon And there his garments were white as the light but here his garments were parted nay they were like Iosephs coate all embrewed in bloud and he himselfe stript stark naked And there he was betweene two famous Prophets Moses and Elias but here when they thought hee called for Elias to helpe him Elias would not come nay he was betweene two theeues the one at his right hand the other at his left And there his Father spake most ioyfully to him from heauen This is my beloued Sonne in whom only I am pleased but here he screeched most lamentably to his Father from the Crosse My God my God why hast thou forsaken me Yet behold behold the Magnanimitie of Christ. Christ knew well enough before hand of all this fearefull and horrible passion prepared for him wherein he was not transfigured as before but disfigured so as neuer was any man Yet nothing could moue him This cowardlinesse of his Disciples this noisomnesse of the place these diuelish buffets vpon his bare face these bloudy wounds vpon his naked body these vile theeues these hideous screeches could not one whit daunt his heroicall heart But euen as a noble Champion hauing already had a legge and an arme slasht off when all the stage in admiration of his valour and manhood cries Saue the Man saue the man yet puts out himselfe and standing vpon one legge and striking with one arme fights stil as stoutly as if he had neuer been hurt at all so Christ hauing bin scorned and scourged already when the whole theater of heauen and earth wept for him yea when the powers aboue the heauen came downe and the dead vnder the earth rose vp to mone and pitty him only he himselfe would neither aske any fauour of others nor yet shew any fauour to himselfe but was very angry called him Sathan that gaue him such counsell Yea though all the Saints in heauen and earth did bleed at the very heart c Coelum terra compatiuntur ci Anselmus inspeculo Euangel serm cap. 13. in a manner as much as hee himselfe did vpon the crosse to see so good a man so shamefully despighted yet nothing could stay him but still he went on forward as pleasantly and as cheerefully as to any banket or feast to this most rufull and dreadfull death O sweet Iesus O my deare Lord forgiue me I humbly beseech thee for thy mercy sake forgiue mee this one fault Thou wilt neither weep thy selfe nor yet suffer me to weep for thy death But I am contrariwise affected Though I do not see thee at this present led as a Lambe to the slaughter yet onely meditating of thy death so many hundred yeares after I cannot possibly refraine from weeping Yea by so much the more do I lament and mourn by how much the more I see th●e ioyfull glad Come forth yee daughters of Sion saith hee d Cant. 3.11 and behold King Salomon with the crowne wherewith his mother crowned him in the day of his marriage and in the day of the gladnes of his heart As if he should haue said Come forth yee daughters of Ierusalem and behold Iesus Christ with the crowne of thorns wherewith the Synagogue of the Iewes crowned him in the day of his passion and in the day of his death vpon the Crosse. He calleth the day of his passion the day of his marriage and the day of his death vpon the crosse the day of the gladnesse of his heart Thus you see in this seuenth part the Wisedome the Benignitie the Magnanimitie of Christ in that he saith Not weepe Not you Not for me Weepe not for me Weepe not for me but weepe for your selues THE eighth part which is the last now onely remaineth But weepe for your selues Wherein wee must consider likewise three vertues that ought to be in vs Deuotion Compunction Compassion For Deuotion hee sayth But weepe For Compunction But you For compassion But for your selues But weepe But you But for your selues But weepe for your selues First for Deuotion hee saith But weepe Deuotion generally is a supernaturall dexteritie wrought by the Holy Ghost in the heart of a deuout man whereby hee is made prompt and ready to performe all those duties which appertaine to the seruice of God As a man may bee said to bee deuout in Preaching deuout in hearing deuout in making prayers deuout in giuing Almes But here especially

side The Prophet Daniel recordeth that while Balthazar was drinking wine in the golden vessels Dan. 5.6 which he had taken out of the Temple there appeared fingers of a mans hand that wrote vpon the w●ll and the King saw the 〈◊〉 of the hand that wrote Then his co●●tenance was changed and his thoughts troubled him so that the 〈◊〉 of his 〈◊〉 were loosed and his knees smote one against an other In this case of Balthazar wee may consider the state of the wicked what it shal be at the last day when they shal see the fingers and the palmes of Christs hands which they haue so pitifully wounded writing down their doome they shall tremble euery ioyn● of them and be at their wits ends and they shall say to the mountaines ●al on vs and to the rocks Couer vs and hide vs from the presence of him that fitteth on the throne and from the wrath of the Lambe Thus these victorious wounds of Christ shall confront and confound his enemies As Saul was astonished when he heard Iesus of Nazareth calling to him as Herod was affrighted when he thought Iohn Baptist was risen againe as the Carthagineans were troubled when they sawe Sciplo's sepulchre as the Saxons were terrified when they saw Cadwallo's Image as the Philistims were afraid whē they saw 〈◊〉 sword as the Israelits were appaled when they sawe Aarons rod as the Hungarians were daunted when they saw Zisca's drum as the Romanes were dasht when they saw Caesars robe as Iuda was ashamed when he sawe Thamars signet and staffe as Balthazar was amazed when hee sawe the hand writing vpon the wall So shall Christs enemies be confounded when they shall see his hands and his side As if our Sauiour should say thus to euery one of his enemies Thou enemie of all righteousnesse Many things many times hast thou done against me and hitherto haue I held my tongue but now will I reprooue thee and in before thee the things that thou hast done Thou art the man thou art the man that didst murther me and put me to a most shamefull death Denie it if thou darst Verendum n● illan vocem in iudicio suo ad vasa iniquitatis prolaturus sit fer digitum tuum hue Caesar hom 23. Denie it if thou canst These are thy marks which are yet to be seene in my hands This deadly wound is thy doing which is yet to be seene in my side Therefore thine owne eyes shall giue euidence and thine owne conscience shall giue sentence against thee See now whether I say true or no. Look what thou hast done Put thy finger here and see my hands and put forth thy hand and put it into my side and as thou art not faithfull but faithlesse so looke for no mercie at my hands but for shame and euerlasting confusion So much for the third cause which is to confound his enemies The fourth cause why Christ hath his wounds yet to be seene in his body is to comfort his friends Almighty God in the old law appointed cities of refuge whether they which had sinned vnwillingly might flie and be safe Num. 35.23 if they staied in any of them till the death of the high Priest Our high Priest can yet plainly prooue by his hands side that once he died for vs. Whether then should we flie sinnefull soules whether should we flie for succour and comfort but to Christ His wounds only are the cities of refuge wherein we are safe and secure according to that of the Psalmist The high hills are a refuge for the wilde goates and so are the stony rocks for the conies O blessed be these high hills blessed be these stony rocks which protect defend vs yea though we haue willingly sinned not onely against the furie of man and the rage of the world but also against the terrible and dreadfull displeasure of Almighty God Therefore our Sauiour speakes to his Spouse in this sort Can. 2.14 My doue thou art in the holes of the rocke in the secret place of the staires shew me thy sight let me heare thy voice Insinuating that the Church dares neither be seene nor heard of God except she be in the holes of the rocke and in the secret places of the staires The rocke is Christ. The staires also and the ladder whereby Iacob climb's vp to heauen is Christ. So that the doue which is the Church lying hid in the holes of this rocke and in the secret places of these staires dreadeth nothing but with great boldnes why doe I say boldnesse yea with great ioy with great comfort sheweth her selfe to God and speaketh vnto him Here the sparrow findeth her a house and the swallow a nest where shee may lay her young euen thine Altar that is thy wounds whereby thou didst offer vp thy selfe as a sacrifice for our sinnes euen thine altars O Lord of hosts my King and my God When Elias flying from Achab came to Bee●sheba he sate downe vnder a iuniper tree and desired that he might die A iuniper tree maketh the hoatest coale Fabiolae Ma●s 15. and the coolest shadow of any tree The coale is so hot that if it be rackt vp in ashes of the same it continueth vnextinguished by the space of a whole years Therefore whereas we read in the hundred and twentieth Psalme With hot burning coales it is in the Hebrew as S. Hierom noteth with Iuniper coales Which prooueth that Iuniper coales be the most hot burning coales that are Now the coale is not so hot but the shadowe is as coole Insomuch as the only shadow of the Iuniper tree slaieth and killeth serpents Therefore Elias seeking to rest himselfe where he might be safest from serpents and other daungerr sat downe vnder a iuniper tree and desired that hee might die For hee thought he could neuer with the sparrow finde him a house and with the swallow make him a nest in a better place thē where he was ouershadowed with that Iuniper tree which shadowed out the tree of the Crosse of Christ. Of which the Church sai's Vnder his shadowe had I delight and sat downe and his fruite was sweete vnto my mouth So that if Simeon holding the child in his armes desired to die how much more blessedly then might Elias haue departed now in peace when as beeing wearied with the world he was shadowed with the tree of life and not onely held the child in his armes but also was held himselfe as a child in the wounded and naked armes of Christ. Notably also doth the storie of Noah declare what singular comfort the faithfull finde in Christs woundes For onely Noah saued all onely Christ redeameth all Gen. 6.16 Noah signified rest Christ is our rest and peace Noah saued all by the wood of the Ark Christ red●emeth all by the tree of the crosse Noah was tossed vp and downe vpon the waters Christ saith to his father Thou hast brought all thy waues vpon me