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	let_v	life_n	4,658	5	4.4534	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01347	The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary.	Fuller, William, 1579 or 80-1659.	1628 (1628)	STC 11468; ESTC S102826	23,698	50

minor non sit betwixt foule crimes and superficiall mourning there is no due proportion Dauid could do no lesse then water his couch with the teares of his complaint and make them his bread day and night considering his transgressions For hee must of necessity haue sorrow for them that expecteth pardon of them reioycing that he can sorrow and sorrowing if he repents that sorrow weeping because he cannot weep and that much more because he can weepe no more And all this not impatienter habitus sed desiderio susceptus not imposed by necessity but assumed by desire as knowing that repentance is the super sedeas that dischargeth sinne making God to bee mercifull angels to be ioyfull man to be acceptable an heauenly gift an admirable vertue ouerruling the rigour of Gods iustice and the force of Law whose validity consisteth mente non tempore not in length of time but in true sincerity Euen at the last gaspe cum iam anima festi●et ad exitum when the soule laboureth for passage and almost ceaseth to informe the body the eares of the Lord are open to the cries of his people as no sinne so great but may be pardoned so no time heere so late but may be accepted Neyther the faults greatnesse the liues wickednesse the houres shortnesse if there be true contrition true conuersion exclude from pardon Et ideo vlulat abies and therfore in the first kind Gods seruant mourneth Nor is he weeping for himselfe alone but lendeth a groane for anothers misery of all passions compassion is the best because it hath a fellow feeling of a brothers griefe eyther by a secret sympathy participating with his losse for misericordia dicitur quasi miserum cor habens quia alterius miseriam quasi suam reputat mercy hath her denomination from participation or fearing that in himselfe which hee seeth in others As the good old Father that hearing of his friends sinne cried out ille heri ego bodie hee yesterday and I to day Particular accidents much more publike ruines will wring pitty from any but a Nero that could sit and sing at Romes burning it being held a shame to an Athenian much more to a Christian neuer to haue beene in the Academic of Philosophers nor in the temple of mercy It is an obseruation that the doores of the Tabernacle which is called the holy of holyest was of Oliue the hieroglyphicke of mercy but the gates of hell of brasse and iron the signes of hard hearts and instruments of destruction to shew that the way to heauen was by pitty and to hell by inhumanity And therefore that act of Licinius the tyrant was strange to forbid mercy to Christians vpon pain of the same calamity to bee inflicted vpon them that should dare to shew it as was in those happy wretches that were to receiue it Miserable man that hee was as if he could hinder Gods Saints from suffering with them that dayly suffer in them Malice armed with power may hinder that we cannot bee as Iob said he was eyes to the blinde and feet to the lame which is the mercy of consolation Yet can it not hinder the teares and prayers of Samuel for Saul and Moses for the people which is the mercy of intercession In a word they will maugre all opposition reioyce with them that reioyce and weepe with them that weepe being of like affection one towards another and sic vlulat abies Thus the firre tree mourneth Nor thus only for the desire of the soule is neuer satisfied vntill it commeth to the end it aymeth at a maine argument for the resurrection say the Schoolmen which can neuer be vntill Christs second comming that the dead body by the reioyning of the blessed soule be reinformed So Saints in the Church militant vpon consideration of the future perfection and the present vanity in despite of nature grone vntill they be dissolued and the number of Gods elect may be hastened It is onely ignorance that maketh vs dote vpon earth and dissolutio continui that is so troublesome fayth and reason striue against it Egredere anima mea quid dubitas septuaginta prope annis seruîsti Deo iam mori times sayd old Hilarion Goe out my soule why doubtest thou seuenty yeeres almost hast thou serued God and fearest thou now to die in the vpshot And Platoes scholers out of iudgement as they thought offered themselues violence so to compasse immortality which was all one to desire to come to the end of the race and to run a course quite contrary But the mortified members of Christ that tarry the Lords leysure do ioyne with the creatures that groane and trauell in payne vnto this present wayting when the sonne of God shall be reuealed and the Saints in heauen pray continually for hastning that number whilest the spirit it selfe maketh it a request with sighes that cannot be expressed The bride too crieth come Lord Iesu come quickly There is recorded in holy Writ a threefold longing of the faythfull first to dwell continually although but as a doorekeeper in the house of the Lord secondly to be deliuered from the body of sin Lastly to be dissolued and to bee with Christ Howsoeuer the parting of soule and body is harsh to nature yet future happinesse as one that drinketh a bitter potion to procure his health biddeth present sorrow welcome A wise man cheerefully holdeth out his arme willing the Chyrurgion lance and spare no● when that way and no other the cure is certayne Eius est mortem timere c. Hee should onely tremble at the name of death that will not goe to Christ and he only be vnwilling to go to him that despayreth of reigning with him for the whole life of a good Christian is nothing else but a continued desire of dissolution My soule thirsteth for God when shall I come and appeare before the presence of God sayd the Psalmist Christ is my life and death aduantage saith the Apostle Then what haue we to doe with this light for whom a light neuer eclipsed with any darknesse is in reuersion sayd S. Cyprian And that of Ignatius going to martyrdome is a speech most excellent Being exercised with iniuries sayd hee I am made wise though not iustified by them O how I wish for your wilde beasts how I would flatter them to deuour me and if they will not I will compell them Pardon me I know what is good now I begin to be Christs disciple I regard neyther things visible nor inuisible neither fire nor crosse let the fury of beasts the breaking of bones the conuulsion of members the destruction of the whole body and all the torments that Satan himselfe can impose rush vpon me modo Iesum Christum acquiram so I may gayne my Sauiour A quiet death is the vsuall symptome of an honest

honour of nobility And it presently followeth O quantus in Christiano populo honor Christi est vbi Religio ignobilem facit How little honour do Christians shew their God when the profession of the Religion maketh the professor to be held ignoble Let me adde that no nation vnder heauen of what religion soeuer if they acknowledge a God doe vnder-value their Priests and orders but only the Reformed Churches I pray God it may portend no iudgement I haue now breathed her course of life and proceed to a conclusion if I bee tedious you must blame her vertues As her life was nothing but a care for death so her death an entrance to a better life She hauing beene a Mary to God a Martha to the world a Sara to her husband a Lois an Eunice to her children a Lydia to the Disciples in a word an elect Lady borne for the good of many So as shee might well vtter S. Ambrose his speech to his people of Millan which S. Augustine so much admired Non sic vixt vt me pudeat apud vos diutius viuere nec mori timeo quia bonum Dominum habemus I haue not so liued as that I should be ashamed to liue longer nor feare I to die because wee haue a gracious Lord. Sure it is that death which was so long expected and prepared for could neither be suddaine nor grieuous when it happened About a moneth before her childebirth she had a dreame which something troubled her and sent for me a bad interpreter if I could to tell the meaning Her body she thought was past all cure her vitall spirits spent she had taken her leaue of the world and reconciled her selfe to God and was euen giuing vp the ghost into the hands of her redeemer and so awaked I told her dreamed came either from the disposition of the body or the sollicitude of the minde and that questionlesse her meditations were much vpon mortalitie and that some of those broken species remained in the fancie vndiscoursed and the soule which cannot bee idle did worke vpon them She replied in few words to this effect I doe or should daily think to die sure I am not I only but all should doe so and occasion being offered of some thing to be done a moneth after by that time said she shall I be in my graue And indeed within three or foure daies of her account she was so as I compute the time as if God rather then nature had revealed it to her After her deliuery succeeding a painfull labour it was well hoped she had at once parted with her Childe and danger and that her many faintings were signes of a weake but not a dying body Lord how a little glimpes of comfort giueth light to desire and loue and maketh men thinke they she when they doe but dreame hope being the first thing that taketh vs and the last that leaueth vs but she that had often seene the face of death and had as often wrestled with his forces seldome comming off without great paine and hazard found him now manifestly preuailing and cryed out farewell vaine earth I embrace thee Heauen Then calling for her noble Husband tooke her leaue of him and prayed for him blessed her Children and s●●tching her little Sonne into her dying armes desired God to make him true to him and iust to man and at other times although not then that he might resemble his great Grandfather in all noble vertues for he said she was likewise a Cliffords Sonne then casting her eyes vpon all together with a zealous exclamation besought God for them that the seedes of his grace might be so sowen within their hearts that they might bud and blossome and bring forth fruit and become in time broad shades for the poore afflicted members of Christ to sit vnder and receiue comfort In the morning before she died she had conuulsion and the signes of death and I comming to her although she had not slept foure or fiue nights before an infirmity able to haue weakned the strongest braine yet presently without the least distemper distraction or shortnesse of breath her old disease she recalled all her vitall spirits to doe that last office comfortably and confidently made the profession of her faith auowing that there was no name either in Heauen or in Earth that she hoped to be saued by but that of Iesus Christ the righteous She was not then to learne either the principles or practice of Religion so that I stood rather to behold the vse then teach the theory From that wee went to prayers she repeating with wonderfull feruency the words after me vntill perceiuing her weaknesse I besought her to spare her decayed spirits telling her that both shee and wee might receiue as much comfort by her silent assistance in the length and vocall assent in the conclusion When all was done that could be required of a Christian in that extremity I boldly proceeded to the office of my Ministry and pronounced her absolution and am very confident that it was olaue non errante with a Key that erred not and that God did ratifie in heauen what I his vnworthy Minister declared on earth she receiuing it as comfortably as I deliuered it faithfully After this she seemed to sleepe and a great care was had for feare of interruption and so continued vntill the afternoone when her speech left her and the messengers of death againe appeared And we as was our duty renued our prayers which for a time she answered with signes vntill her memory as well as her tongue did faile her Nor did we then giue ouer as knowing well with S. Augustine that God differreth sometimes to grant to teach vs to beg and so promiseth to beginners as that he will giue to none but perseuerers My selfe and another Minister that came in that perplexity continually solliciting his Diuine Maiesty for mercy vntill in the middest of one of my prayers in which I desired him to giue his Angels charge ouer her in that her agonie against sinne and Sathan she departed going her selfe to vndoubted ioy and leauing vs to vnfayned sorrow And thus O firre trees our Cedar is fallen If such a fall bee not an exaltation rather for it shall bee my ambition to liue so that I may die so And now she lieth low by the side of that other excellent Lady her predecessor two such parcels of earth as the earth that couereth them may seeme proud of What remayneth but a generall sorrow not for her but for our selues in which each order may beare a part of mourning the firre trees because all the mighty are spoyled as it followeth the words of my text and the oakes of Bashan to for their defenced forrest is come down I shall not need to bid the shepheards howle for the next verse sayth that their voyce is already heard and good reason for their glory is destroyed nor the Lions whelps their roaring is presupposed

life humane fraylty euen then striuing to accord with Gods iust pleasure But hee is a man after Gods heart that liueth in a kinde of payne and d●eth with desire and comfort as one that seeth worldly vanity knoweth the future reward and thirsteth for the accomplishment as the Hart doeth after the riuers of water life being to him as irkesome as death to others such a one non patienter moritu● sed patienter viuit delectabiliter moritus sayd S. Augustine speaking of S. Pauls desire of dissolution Should the hand of diuine bounty conferre vpon me all the contentments the world so aspireth to did the spheres ioyne with the elements to make me happy yet there is nothing in the earth that I desire but him nor any thing in the whole heauens that I desire in comparison of him omnino me non satiaret Deus nisi promitteret semetipsum Deum God himselfe could not satisfie my ambition except he gaue himselfe vnto mee Beauty is not ague proofe wealth will leaue mee or I must leaue it honor must borrow poore mens eies to see its excellency Earth sea and ayre are but creatures and so by consequence both vayne and corruptible But God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and was and is to come in whose presence is ioy for euermore It is no maruell then si ululet abies if this be reckoned among the firre trees mournings But these three are voluntarily assumed there is a fourth the more both shame and pitty by necessity imposed in which the reasonable man is more brutish then the vnreasonable beast O the detestable cruelty of humane malice saith S. Cyprian speaking of Elias sed by Rauens and Daniel spared by Lions ferae parcunt aues pascunt homines insidiantur saeuiunt fowles of the aire they bring meat beasts of the field they bring comfort whilest man against man doth rage and tyrannise Now vertue it selfe that reioyceth in the obiect yet findeth trouble in the act no patience so strong but it is sensible nor sanctification so perfect as to extirpate nature When the glorified Saynts in heauen do crie vsquequo Domine c. How long Lord faythfull and true doest not thou iudge and auenge our bloud on them that dwell on the earth and Abels murder speaketh loud a brothers iniury No maruell then if heere on earth good mens wrongs cause good mens howlings the one being so frequent the other cannot be altogether vnusuall As is the head such are the members Heere is the difference the children of the bride-chamber did not mourne whilest the bridegroome himselfe was with them malice was ioyned with policy ayming by the death of the Generall to disband the Army as long as Christ liued wee reade of no persecution against his Disciples but he once remooued Stephen is stoned Peter crucified Paul beheaded Some burned some strangled some broyled some brayned all but only S. Iohn murdered And euer since that is too true amara est veritas qui eam praedicat repletur amaritudine bitter is the truth and he that preacheth it is filled full of bitternesse The woes of Saynts hauing no ease but custome and that passage of S. Bernard is good the spouse louingly sayth hee inuiteth the beloued to her bed and hee her againe to armes and trouble illâ monstrante lectulum ille vocat ad campum ad exercitium hence it is that in her garden doe grow Roses as well as Lilies because the Church is both operibus candida cruore purpurea hauing this vnseparable lot to doe good and suffer euill As my Father sent mee so send I you sayth our Sauiour to his Disciples That is as Bellarmine doth well expound the place 1. To binde and loose 2. To reconcile God and man 3. To beare my crosse and suffer afflictions Indeed why should we looke for loue when our head found hatred If the world hate you it hated mee before you as himselfe speaketh Most comfortable is that of S. Augustine In ipsum Christum non crederemus si fides Christiana cachinnum metueret Paganorum that man will neuer be Christian that can be dismayd by the scoffes of a Pagan And it is as vsuall to see vntouched consciences and vntouched fortunes to dwell together as for men that know no sorrow to know no God It is opposition that giues the triall and causeth argent seem bright in a sable field as the fun pleaseth breaking from a cloud It is the portion and vertue of goodnesse to suffer and shine in great extremities Et hïc vlulat abies Whether the fall of Cedars will prooue another cause is my third part and question Of all the sorrowes that the firre tree hath the fall of Cedars is the least if any It may seeme enuie that they inioy heauen or selfe-loue that wee enioy not them when wee are so transported to the degree of howling for such as know no sorrow Doest thou lament the body from which a soule is parted sayth Augustine rather deplore the soule from which God is separated A Saint you say is fallen It is impossible Si iustus quomodo cadit si cadat quomodo iustus If so how fell hee if he fell how so Vespasian sayd of himselfe that he was not a dying but a diefying And Blessensis of a friend abijt non obijt recessit non decessit heeis but gone aside a while but not departed The garment that was taken from Ioseph was but a false argument of his death or losse for he then not only liued but gouerned Egypt Nor doth the sencelesse body prooue any thing more then that the soule hath left that sinfull prison and is fled to heauen which whoso doth soonest is happiest as the traueller that hath taken vp a good lodging feeleth not the trouble of him that is comming to him in the rayne and dirt As in Paradice there was a liberty of life or death so in the world a necessity of death not life But in heauen and hell a necessity of life that can neuer be extinguished For in one death would bring ease which cannot be granted in the other losse which cannot be imagined The corolary is this Saynts are not to bee lamented as lost but beloued as absent If bryers or brambles fall weepe for them they must bee burned If Cedars they were planted to be transplanted from the hill of Libanon to the Sanctuary of God Dauid had iust cause to exclayme O my sonne Absalom my sonne my sonne Absalom would God I had died for thee O Absalom my sonne my sonne Hee was both a priuate sinner and an open traytor But Christs was O daughters of Ierusalem weepe not for mee but weepe for your selues and for your children It was good for the Church that Paul should abide in the flesh but better for him to be dissolued and bee with Christ What ingratitude were it to

because the pride of Iordan is destroyed Questionlesse all that but remember that the righteous are taken away from the anger to come howsoeuer they haue no part in our priuate losse may ioyne themselues in our publicke feare knowing that the death of Saints trencheth to further danger God for his infinite mercy grant grace in our liues pardon at our deaths and after both the fruition of his blessed vision Amen In obitum praematurum praeclarissimae Heroinae D. Franciscae Clifton quae obijt in pace paulò post puerperium Ad turgescentem tumuli molem Qu. CVrita turgescis moles vnúmne cadauer Aut multa hâc sacrâ contumulantur humo Res Hic sita nobilitas quicquid nobile virtus Ingenium probitas pietatis amor Hic sita faeminci sexus laus deliciúmque Hïc Francisca sita est desine musa sat est Ad patrem de quinâ tantùm defunctae matris prole QVinque tibi casti charissima pignora lecti Donauit coniux nobilis atque obijt Non auxit numerum sed sensibus omnibus vnum Ex aequo tribuit disce quid hic numerus Vt videas tangas gustes atque oscula figens Coniugis olfacias dulcia dona tuae Atque etiam ascultes cùm blando murmure pappant Tu nobis mater quinque patérque simul Per Sam. Simson Pietati virtuti honori foelici memoriae illustrissimae D. D. Franciscae Clifton Ampliss Comitis Cumberlandiae charissimae filiae atque honoratissimi viri D. Geruasij Clifton Militis Baronetti coniugis spectatiss PEtrarum in clivis gaudent habitare columbae Hoc est quod Christi sponsa columba cluit Christus enim petra est Christique in vulnere clivus Gestit vbi solum figere sponsa pedem O te foelicem idcirco Franscisca Columbam Quae tota in cliuis vixeris moreris A cliuo ad clivum mortalis sponsa volabas Nunc eadem in clivo caelica sponsa lates Vtque ille in terris ampli tibi portus honoris Hic itidem aeternae porta salutis erit Io. Crauen VVHat means this mourning on mount Libanō Why howle ye firre trees O a Cedars gone Whose hallowed boughs to vs such shade had lent As shepheards sang and trees made merriment Which being fallen the hils would equall faine Hadadrimmons mourning on Megiddons plaine Yet know we well it 's but remoued hence To holy Zion where with deare expence Of Shiloes bloud God raised hath a quire To which all Firres and Cedars doe aspire It is our losse foule crimes haue caused these throes For present want and feare of future woes FINIS Ier. La. 1. 1 La. 2. 10. La. 5. 15. 16. Exod. 12. cap. 9. 1. Reg. 5. 8. Gerson ser 19. post pentec 2 Sam. 12. Iud. 9. Quare dicit vlula Gen. 35. 18. Ruth 1. 20. 1. Sam. 4. 21. 9. ● vers 11. vers 12. Ier. La. ● 11. 12. Aug. dever Apost ser 33. Idem ibid. La. 5. 1● De miseriâ hominis Serm. in Cant. 20. Tract de remed contra pusillanimitatem In 4. sent dist 16. Item Aquarius in 4. sent ex S. Thom. Aug. serm 189. de tempore Idem lib. de verâ falsâ poenitent cap. 9. In 1. sent Ezech 33. 14. 15. Panigarola ex Bonauent in l●● 5. Dan. 4 24. Ps 32. 1. Ps 51. 2. Ps 41. 4. Matth. 9. 2. Matth. 6. 14. Ouicciard lib. 14. Lib. 2. nat hist Lib. 1. sent art 5 Item Aug. lib. 11 deciuit Dei cap. 25. Pet. Bless ep 49. Serm. 26. in Cant. Ambr. serm 46. Item lib. 10. in Lucam cap. ●6 〈…〉 1. Thessa 4. 13. De verb. Apost serm 32. ●dem vbi supra In Ezech. 24. Aug c●●●… 12. Aug de ver●d sal p●n●● cap. 8. Io●d ca ●2 〈◊〉 sent Cyprian ser de lapsis Anselm de si militudine cap 102. A●g vbi supra cap. 13. Cyprian de coena Domini Idem ibidem Aug ● de 〈◊〉 cap. 5. Gersin serm pro hum●l Bellarm. lib. 3. de bonis operibus in particulari cap. 4. 1. Kin. 6. 21. Ps 107. 10. Euseb de vita Con. lib. 1. cap. 47 Iob. 29. 15. 〈◊〉 Bless ser 53. Rom 12 ●1 Aquin●… 4. contra gent. cap. 81. Hieronymus in vita eius lib. 3. epist Rom. 3. Apoc P●●●… Ro. 7. Philip. 1 Cyprian de immortalitate Ps 42. Phil. 1. De laude martyrij Fuseb lib. 3. eccles hist c. 33. Platina in vita Anacien 1. Reuel 6. 10. Hieronym cont Iouin lib. 2. Ser. in Cant 47. Cypr. ep 9. Ioh. 20. 21. Lib. 3. de poenit cap. 18. Ep. 49. ● Quare quia cecidit Cedrus Ep. 27. Greg. Nazian oratione de funere Patris ● Sam. 1● 33. Luk. 23. 28. Ep. 27. Ep. 2. Gen. 25. 〈◊〉 Paniga Ps 12. 1● 2. Sam. 24. 27. Oratione in laudem Athanas● j. M. Foelix in Octav. 1. Cor. 15. ●● Lib 5. Eccles poli sec 67. Lib. 4. de gubernat dei