Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	die_v	sin_n	6,507	5	5.1003	4	false

Text snippets containing the quad

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

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

ubiest tanta consolatie forget your sadnesse in the midst of such ioyes and if these Consolations because vnseene will not dry vp the Fountaine of your teares nor cause you to lift vp your heads then thinke vpon the great Comfort which you saw with your owne eyes his death his end which was crown'd with the blessings of Peace and now at length after much tediousnesse giue me leaue to determine what it is to end or dye in Peace What it is to end in Peace Pax cogitationis To end in Peace with Euthymius is to end in Pace Cogitationis in peace of minde as it is opposed to doubting To end in peace with S. Cyprian Pax securitatis is to end in Pace securitatis in peace of security as it is opposed to finall falling To end in peace with Origen Pax conscienti● is to end in Pace conscientiae in peace of conscience as it is opposed to despairing To end in peace witholde Iraeneus Pax mortis is to end in Pace mortis in the peace of death as it is opposed to labouring Againe to end in peace is to end in Pace Dei Pax Dei Proxim● Sui in the peace of God which passeth all vnderstanding i. farre beyond mens apprehensions To end in peace is to end in pace proximi in peace with our neighbours i. when no out-cryes or exclamations follow vs And lastly to end in peace is to end in pace sui in peace with our selues i. when no distractions or perturbations of minde molest vs. Let happier wits find out or invent yet more wayes let them take a Peacefull end or death which way soeuer they will or can yet a Peacefull death is still the consequence of a perfect life and therefore in the next place be pleas'd to take speciall notice what a necessary and infallible dependance there is betwixt an vpright life Note Qualis vita finis us and a happie and Peacefull death The day necessarily followes the rising of the Sunne and the night is as necessary a consequence of the falling of the same and the same reciprocall dependance there is betwixt a good life and a godly death I haue liu'd perfectly for so the Text argues That is I haue had in some measure a respect to the Commaundements of God I haue liu'd vprightly and kept my selfe vnspotted of the world what then why then I shall haue peace at the last and so S. Paul argues I haue fought a good fight I haue finished my course I haue kept the faith 2 Tim. 4.7.8 what then why henceforth there is laide vp for me a crowne of righteousnesse Oh then let vs fight a good fight with S. Paul Let vs be followers of him as hee was of Christ Iesus that we with him may receiue a Crowne of righteousnesse The different ends of good and bad liues Let vs keep the faith and be constant vnto death then God for his promise sake shal giue vs a Crown of Life Let vs dye vnto sinne wee shall liue vnto righteousnesse Let our bodies be the instruments of Gods glory in this World and they shall bee vessels of honour in the world to come But if we liue heere without grace then we must looke to dye without hope if wee sell our selues to worke wickednesse euen with greedinesse then we must expect to dye or end comfortlesse voide of that great blessing in the Text Peace I conclude then with S. Bernards exhortation Si vis in pace mori sis servus Dei hee that will end in peace must serue the God of peace And thus Right Honourable right worshipfull and the rest heloued in our best beloued Christ Iesus I haue indeavourd to fulfill the will of the dead first in preaching according to my small measure of knowledge for the instruction of the liuing then in stirring them vp after my plaine manner by proposing vnto their higher considerations the patternes of perfect and vpright men the fittest Champions for their imitation For what man liues better then the vpright man and what man dyes better then the man that dyes in Peace which was the accomplishment of Abrahams blessing Thou shalt goe to thy Fathers in Peace Gen. 5.15 in peace of minde free from doubting in Peace of security free from finall falling in Peace of conscience free from despairing in peace of death free from labouring and which is aboue all in the Peace of God which passeth all vnderstanding The Sermon is done for the instruction of the liuing it now beginnes for the honour and commemoration of the dead IT hath beene an Auncient custome in the Church of God for the Fathers to honour the deaths of Gods Saints by giuing vnto them their iust and due praises that the Liuing hearing of their good liues and deathes may learne to glorifie their Father which is in Heauen for them Thus was Theodosius honour'd by S. Ambrose thus was Athanasius honor'd by Nazianzene thus Marcella honour'd by S. Hierom and Malachy Gerrard by S. Bernard And yet such hath beene the shameful abuse of this Auncient custome in the Church 06 by the glozing tongues of some Parasites rather then Preachers that for vs it will be a matter of great difficultie without the scandall and aspersion of flattery to speake of him the history of whose Life and death cals for a Liuie rather then a Florus and for a Demosthenes rather then for a Phocion and yet I shall remember on what holy ground I stand in whose presence I stand in the presence of men and Angels which is most of all in the presence of the Almighty who searcheth the hearts reines If then in such a presence I willingly call euill good apparell Vice in the Liverie of Vertue then let my tongue cleaue to the roof of my mouth But If in such a presence I speake the truth I lye not my conscience bearing me witnesse in the Holy Ghost then let such a presence witnesse with mee that our Honourable and right Christian Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The perfect and vpright man in euery sense and interpretation we haue made of him The perfect man in our first sense or interpretation is the man who hath respect to all the Commaundements of God not allowing himselfe in the breach of any one of them And that hee had such a respect to the Commaundements of God Appeares 1 In his loue to God 2 In his loue to his Neighbour His loue to God appeared first by the exercise of his devotion and religious duties both in publique and priuate morning euening Secondly in the great incouragement countenance he gaue to the Ministers of God by hearing them with a great deale of attention diligence piety by conferring with them with a great deale of devotion humanity by his curteous vsage of them feeding them like good Obadiah alwayes at