Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	dead_a	sin_n	15,745	5	5.5153	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04165	Sinnelesse sorrow for the dead a comfortable sermon, preached at the funerall of Mr. Iohn Moyle, of Buckwell, in the countie of Kent, Esquire, the sixt of Ianuarie, 1614 / by Thomas Iackson, Batchelor in Diuinitie, and preacher of Gods word, at Wye in Kent.	Jackson, Thomas, d. 1646.	1614 (1614)	STC 14305A; ESTC S2143	15,386	32

compassionate them as Christ did here Mary and Martha wept the Iewes wept and when Christ saw it hee wept Thirdly Christ fore-saw the miserie of the Iewes that they would be so farre from belieuing this Miracle and glorifying God that as hereby more hardned they would seeke to kill him Lazarus and therefore as at another time hee mourned for the hardnesse of their hearts so now hee weepeth for it Iesus wept And this Circumstance teacheth vs to take to heart and to mourne for the sinnes of others as Dauid whose eyes yeelded riuers of water when hee saw men transgresse the Commaundements of God Oh shall wee weepe to see a friend at the point of death or to heare that his soule is departed for a season and his bodie dead and shall wee not much more mourne that men should bee strangers to the life of God through the ignorance which is in them Oh yee melting and tender-hearted ones of God mourne for them that continue in sinne the Symptome of a neuer-dying death Now forasmuch as it hath pleased God euen of late to take away by death many good and mercifull men excellent members in the Church and Common-wealth and bring great affliction and miserie vpon diuers persons families and Countries by death of friends famine fire invndations of Waters and Seas and yet sinne and wickednesse raigne and abound euery where it is high time for all Gods people to imitate the Example of their head and to put in practise the Counsell of the Apostle Sorrow and weepe let your laughter be turned into mourning and your ioy into heauinesse least continuing in that reproued sinne the Lord of Hoasts did call vnto mourning and weeping baldnesse and girding with sackcloth but behold ioy and gladnesse c. Wee pull on our selues the execution of that fearefull doome threatned I will turne your Feasts into mourning and all your Songs into lamentation and I will bring sackeloth on all loynes and baldnesse vpon euery head and I will make it as the mourning of an onely Sonne and the end thereof as a bitter day Now the ends of Christ his weeping come to be considered wherewith I wil conclude and they are principally these two viz. First to shew vs the truth of his humane nature in that hee had not onely the substance of soule and bodie with flesh and bones which a spirit hath not but also the infirmities of both so farre as they were generall and blamelesse as in the body hanger thirst wearisomnesse c. and in the soule sorrow and ignorance of somethings Well did Simeon prophesie by the holy Ghost that Christ should be for a signe that should be spoken against for euen in the infancie of the Church there did arise foure maine heretickes VIZ. Arrius denying his Deitie Apollinarius maiming his humanitie Nestorius renting his Vnion and E●●yches confounding his essentiall proprieties which foure Heretickes and Heresies were condemned by foure Auncient generall Councils in soure significant Aduerbs The Councill of Nice defined against Arius that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly God the Councill of Constantinople against Apollinarius that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly man the Councill of Ephesus against Nestorius that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indiuisibly one person and the Councill of Calcedon against Eutyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnconfoundedly retaining the proprieties of both natures and as euill manners cause good lawes so these such like heresies haue both caused most renowmed Councils and procured most excellent Confessions of the Christian faith and specially as an Antidote against the poyson of the former heresies that short but most pithie confession of the Emperour Iustinian The word was not changed into flesh nor flesh into the word but one in both and both in one not one of his Father and another of his Mother but one way of his Father before the beginning and another way of his Mother in the end of the world The learned Auncients also skirmishing with the said Apollinarists and Marcionites Manichies and such as haue denied the truth both of Christ his humanitie and actions haue amongst others discharged this Arrow against the faces of them alledging his teares as an Argument of true humanitie and not of distrust Secondly this sheweth the sweetnesse of Christ his Mediation and Redemption in that our Redeemer is not a stranger to our Nature but as GOD promised the womans seede and seede of Abraham so hath hee performed it in sending his Sonne made of a Woman a true man like vnto vs in all things except sinne Oh this was Iacobs comfort on his death-bed that one wrapped in the Tunicle should come and Iobs comfort that though hee should dye and all his life wayted when his change should come yet his redeeming Kinsman for so the word signifieth liued Who is a mercifull and faithfull high Priest in things concerning God who hath felt in his owne soule and body the manifold straitning passions and perplexities that we feele in our seuerall afflictions hath as it were his bowels yearning towards vs and though now exalted into glory yet his compassion towards his poore members on earth is no whit diminished as himselfe witnessed from Heauen Saul Saul why persecutest thou me Let vs then embrace this sweet Sauiour whom GOD hath sent into the world compassed with a cloud of witnesses that all men may beleeue and specially with the fore-going of that Excellent Herauld and Trumpeter of the blessed Iubilie the Baptist who went before his face to prepare his wayes and to alter the state of Faith by preaching the doctrine of Repentance that is they should not beleeue in one to come but in him that was already come whom hee pointed out with the finger vnto them Oh goe wee euer with boldnesse to his sweet throne of Grace seeke wee to that Physitian who hath beene sicke of the same disease himselfe loe we him that hath shed teares for vs loue how he loued vs yea that shed his blood and gaue himselfe for vs Oh how he loued vs indeede To him that so loued vs and washed vs from our sinnes in his bloud and made vs Kings and Priests vnto God euen his Father to him I say be glory and dominion for euermore Amen FINIS a Habet nescio quid latenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnia vox in aures discipuli de authoris ore transs●●sa fortius sonat Hier. Paul●● b En sum quod digitis quinque leuatur onus Cornel. apud propert lib. 4. Eleg. 12. Matth. 8. 1 Chro. 12 22. Pro 10. 7. Psal 112. 6. 〈…〉 a Matth 11. 〈◊〉 b Matth. 8. 10. c Iohn 1. 4● d Quando nee 〈◊〉 mo●●t adulatio 〈…〉 August e Dicique beatus ante

beene heere my brother had not beene dead No sooner had hee with words of consolation shut the sluces and flood-gates of her teares but Mary shee commeth and breaketh out into the same words of dolefull complaint Lord if thou hadst beene here my brother had not beene dead the Iewes they weepe and Christ he wept the sluces are broken vp againe as if all should be drowned with a deluge of teares or at least here were another Hadra-drimmon for Lazarus as was for Iosuth Wee see then though wee be neuer so neere or deere vnto Christ yet we may not looke to be exempt from mournfull occasions nay Iudgement beginneth at Gods owne house it is enough that Christ weepeth with us who in the end shall wipe all teares from our eyes where as the wieked being forsaken of God shall weepe and gnash their teeth for euer In these three Verses vers the 34. 35. and 36. we haue foure speakers Christ asketh a question Where haue yee laid him Mary and Martha giue answere as with one mouth Lord come and see The Euangelist reporteth his passion Iesus wept And the Iewes passe their censure thereon loe how he loued him Iesus wept As the Souldiers that marched after Ioab stood still and wondred at that they saw so may wee well stand still and wonder at that we heare What Doth the sonne of God who was from all eternitie with his Father as his delight continually reioycing before him he that was annoynted with the oyle of gladnesse aboue his fellowes hee who when he went to his passion would not suffer the daughters of Ierusalem to weepe for him he that was sent by his Ministerie to comfort them that mourned in Zyon and to giue them oyle of ioy for mourning hee that in the end shall wipe away all teares from the eyes of his children doth hee weepe yes indeede and fit that now he should so doe that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his workes theandricall diuinely humane in this great miracle of the raising of Lazarus both this Diuinitie and humanitie by infallible demonstrations might be seene he commanded Lazarus being foure dayes dead to come forth this was the voyce of diuine Maiestie but he wept for Lazarus and this was a passion of true humanitie that so if diuine Maiestie feare vs humane infirmitie may encourage vs if humane infirmitie doe offend vs diuine Maiestie may comfort vs and wee both loue and reuerence our blessed Emmanuell God with vs. The like we may obserue in other his miracles as man he spat on the ground as God with clay hee made him that was borne blinde to see as man hee fell on sleepe in the ship as God he rebuked the winde and seas and they obeyed him but first Manhood and then Godhead first weakenesse and then power first Humilitie and then Maiestie doe appeare he first spitteth and then annointeth first sleepeth and then rebuketh first weepeth and commandeth Iesus wept Amongst all the blessings which God gaue vnto man by Creation there were principally two which were as the perfection of his happinesse Viz. Ioy and Life or a ioyfull life The one ad esse the other ad bene esse without life no ioy for it is an affection of the liuing and without ioy no life but a neuer-dying death But man by sinne pulling vp the flood-gate hath let in a Sea of miserie and specially those two maine euils viz. Sorrow and death or a sorrowing death The childe is borne with teares and many times dyeth before it be borne to liue But as the Garment breedeth the Moath which eateth it and the Tree the Worme that consumeth it so Sinne bred Sorrow and Death and Sorrow and Death destroy Sinne. To her that in godly sorrow washed Christs feete with teares was pronounced Thy sinnes are forgiuen thee and hee that is dead is freed from sinne It was said to Adam Sinne and dye but to all his Children in Christ Dye and cease to sinne Christ came to take away sinne and that hee might vtterly destroy it first hee weepeth and then hee dyeth and pronounceth It is finished God reconciled Heauen opened Sinne abolished and Death for euer destroyed It is written of Heraclitus a Philosopher of Ephesus that hee continually wept but Democritus of Athens continually laughed at the fading ioyes and follies of their times Our blessed Sauiour the Prince of all diuine Philosophers is said to haue often wept but we reade not in all his Story that hee once laughed And truely no maruell for if the Wise-man haue giuen his iudgement aright I haue said of laughter it is madde and the sage Ethnicke Laughter is an argument of great leuitie and another makes it the badge of a foole if by conference of Scriptures with Experience wee shall seldome or neuer reade or obserue that any laugh but it is eyther in folly or at folly if the Prouerbe hence grew to call that which is foolish ridiculous if a man cannot endure to be laughed at and the Scriptures haue branded it for a kinde of cruell persecution if the Scriptures so often commaund weeping but neuer laughing if lastly to laughter be threatned a woe and to weeping be promised a reward how should hee laugh that is Wisedome it selfe and in whom the treasures of Wisedome and Knowledge are hid By whose example wee are taught in this world which as Dauid calleth it is a vale of teares to looke for no sound or enduring ioy but continuall occasions of sorrow and mourning Wee doe specially reade that our Sauiour did thrice weepe First when he came to Ieee lorusalem and fore-saw the misery thereof hee wept and said O Ierusalem if thou hadst knowne at the least in this thy day those things which belong to thy peace but now are they hid from thine eyes Secondly now when Lazarus was dead as my Text saith Iesus wept Thirdly when he prayed for the Apostle saith Hee put vp his Prayers and Supplications with strong crying and teares Whose example teacheth vs when to weepe viz. First when eyther with our eyes wee see or with our mindes fore-see the miserie ruine or desolation of any Kingdome Country Citie Towne or Familie and specially of such Places and Persons where and by whom the great Name of GOD is called vpon we ought to take it to heart and in token of inward griefe to breake out into teares is no effeminatenesse as the Ethnicke hath censured it but an argument of a milde and melting heart and warranted by best Examples Thus did Ieremy lament the desolation of Ierusalem Oh that mine head were full of water and mine eyes a fountaine of teares that I might weepe day and night for the slaine of the Daughters of my people Secondly for the deaths of our friends and specially if they were

righteous ones by whose death the church of God hath sustained losse wherof more anone Thirdly in our prayers the Prayer of a righteous man auayleth much if it be feruent What greater feruencie then that which is testified by vnfaigned teares Teares as an auncient Father saith are the blood of the soule and wine of Angels which flowing from the Wine-presse of an oppressed and bruized spirit are more forcible with God then all the Eloquence and Rethoricke in the world Annah when shee prayed wept sore and God gaue her a Sonne And when God sent a Message to King Ezekiah by the hands of the Prophet Esay that hee should set his house in an order for hee should dye and should not liue hee turned his face to the wall and presently dispatched Embassadours to Heauen euen his teares to pray for life which no sooner appeared but were graciously heard the Lord sent him word that hee had seene his teares and would adde to his dayes fifteene yeeres Dauid saith God hath heard the voyce of my weeping The obseruation of which phrase made a Learned man demaund this question What haue teare tongues trow we and answereth that the cloud-cleauing Thunder of the Almightie doth not make so roaring a noyse in the eares of man as our teares doe in the eares of the God of mercy And truely no maruell for euen with man whose mercies are cruell the Poet said true that sometimes teares are waightie words There were principally three things which concurred to make Christ weep and so much to increase his sorrow that if he had beene but meere man as he was true man hee had doubtlesse beene foyled of his passion as many holy men of God haue beene viz. 1. the death of Lazarus 2. the sorrow of his Sisters 3. the miserie of the Iewes Somesay that Christ wept not for Lazarus at all for he knew that hee would by and by raise him againe as he told his Disciples before Lazarus is dead and I am glad for your sakes that I was not there that yee may beleeue 2. Others hold that he wept for Lazarus not because hee was dead but that for the glory of God hee was to raise him againe and so bring him from rest and happinesse to labour and misery And indeed whereas there are but three places of residence for Gods Elect 1. the Wombe 2. the Earth 3. Heauen The second doth not so farre exceede the first in libertie and comfort as the third exceedeth the second in all true happinesse as then it were a miserable thing if it could possibly be put in execution for a man to leaue the comfort of this life and be imprisoned in his mothers wombe so a thousand times more miserable were it for a soule to leaue the vnconceiueable ioyes of heauen and to be imprisoned in the loathsome dungeon of the body againe and therefore little did the Rich-man know what hee begged when hee would haue had Lazarus to haue left Abrahams bosome and to haue gone to his Fathers house But I hold it more probable that as the godly weepe for the death of others absolutely considering it whereas Circumstances considered they should rather reioyce as Christ said to his Disciples being full of sorrow to heare of his death If yee loued mee yee would rather reioyce because I goe to the Father So Christ absolutely and without circumstances considering his death wept for him which thing both the Context and the construction thereof doe proue And this Circumstance teacheth vs that it is lawfull to take to heart and euen to sorrow and weepe for the death of deare friends and godly persons so did the Israelires bewayle the death of that good Patriarke Iacob And afterwards for thirtie dayes together did they weepe for that singular Prophet Moses and all Iudah and Ierusalem so lamented the death of their zealous King Iosiah that euer after it became a Prouerbe The mourning of Hada-drimmon in the valley of Megiddo great lamentation was made for the death of Steuen and when Paul tolde the Christians they should see his face no more they sell on his necke and wept sore Which Examples of the best doe condemne both as an extreame on the one side that Stoicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all the degrees of it as first not to be moued with their death which thing God long since reproued by his Prophet The righteous perish and mercifull men are taken away and no man considereth it in heart but more all shamelesse reioycing at the fall of good men as those that sent gifts one to another when the holy witnesses of Christ were slaine Secondly and also that faithlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and excessiue mourning as an extreame on the other side and directeth all Christians to the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning for the dead but not as the Heathen which haue no hope A second concurring occasion was the sorrow of Mary and Martha whom hee so dearely loued so saith the Text when Iesus saw Mary weepe and the Iewes also weepe that came with her he groaned in the spirit and truly Nature hath so prouided that teares beget teares and the sight of those that weepe in passion prouoketh others to weepe in compassion And this Circumstance teacheth vs the practise of that Christian vertue which the Apostle prescribeth viz. Be ye of like affection one to another reioyce with them that reioyce and weepe with them that weepe Is there that Simpathie and fellow-feeling in the members of the naturall body that if one member be honoured all the rest reioyce with it if it be hurt all doe suffer with it that if the elbow receiue a rappe euen the fingers ends will tingle and is there not much more such fellow-feeling in the misticall members of Christ assuredly such as are either senselesse of the miseries and afflictions of Gods people as those that the Prophet complayned of Did drinke their wine in 〈◊〉 and annoint them●elues with the best 〈…〉 but were not sory for the afflictions of Ioseph and as it is noted of Aha●●●erash and Haman They sit drinking when the Citie of Sushan 〈◊〉 in great perplexity or that more wickedly reioyce therein as the children of Edom who in the day of Ierusalem cryed Downe with it Downe with it euen to the ground doe fearefully shew themselues to be rotten and dead members and are neere to a heauy iudgment As God threatned Ashur the rod of his wrath I will visit the fruit of the proud heart of the King of Ashur and his glorious proud lookes For as God is a God of mercie and neuer but with griefe correcteth his Children so cannot hee endure that ●ay should adde affliction to affliction by 〈◊〉 ouer his Children being vnder his rodde but rather condole and