Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	christian_n	church_n	zion_n	18	3	8.2105	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89350	A plant of paradise, being a sermon preached at St. Martin's in the Fields at the funeral of John-Goodhand Holt, the young son, onely child, and hopefull heir of Thomas Holt of Gristlehurst in the county of Lancaster Esq; March the 19th. 1659. / By R.M. Minister of S. Pet. P.W. Lond.	Mossom, Robert, d. 1679.	1660 (1660)	Wing M2865; Thomason E1025_4; ESTC R208652	11,701	35

non sentiam my very bowels are rent from me and shall I not feel it Thus not to be sensibly affected with the loss of a Son and such a son as is here lost it were to put off the bowels and love of a Parent and yet to be dejectedly afflicted with the loss when so great is his Gain is to cast off the heart and faith of a Christian Wherefore know that Love is but carnal whose sorrow is immoderate at a Funeral for whom we loose in deaths dissolution we yet retain in the Churches Communion and so the breach of nature is repaired by Grace and what grace repaires Glory consummates Let not oh let not then your teares of immoderate grief so blinde the eyes of your holy faith as not to see in the Comfort what you believe in the Article of your Creed the Communion of Saints 2. Exhortation That considering what we have heard of the Mountain of Sion and State of the blessed what we have heard spoken in praise Christ hath given in promise and shall be hereafter made good in reward St. Aug. de civit Dei considering this Vilescant omnia quae habentur in terris Let these earthly things be the objects of our holy contempt not our hearty delight Center we our souls upon Heaven six we our aimes upon what is everlasting and will outlive the triumphs of Death See the Emperour Justinian's Funeral and that will tutour us to this instruction see his Royal Pall a rare piece of Phrygian Arras Baron ad Ann. Justin 39. richly wrought with the lively Representations of vanquish't armies conquered Kings Ruined Cities captived people all these the Tropheys of his Triumphs he delivers up as a Spoil to Death Wherefore most certainly he hath but a mean soul who mounts no higher in his affections then to what is mortal Look we up then Groveling Mortals look we up in our desires and in our devotions to Heaven our Countrey Heb. 11.10.16 to Jerusalem our abiding City There there is the society of Saints the Communion of the Blessed Dull souls why do we not hasten to that Home Know we not that a glorious company of Patriarchs and Prophets of Kings and Priests of Apostles and Evangelists an whole army of valiant Martyrs constant Confessors and devoted Virgins yea a numberless multitude of Parents and Kindred and Friends and other holy Saints all desire and long for our coming S. Cypr. tract de mortal de sua incolumitate securi de nostra salute soliciti secure as to their own safety but solicitous as to our salvation Why do we not then speed our pace in a quickned zeal of Holy Devotions and devout affections Why do not we thus * 1 Pet. 1.13 gird up the Loyns of our mind and hasten † Ibid. ad horum conspectum complexum venire to come into their sight and into their society their Presence and their Embraces And this to communicate in those joys and in that inheritance which is common to all Here we are troubled to get Heirs for our inheritances and to get inheritances for our Heirs but in Heaven there is one inheritance and all Heirs and yet non minuitur copiâ Possessorum S. Aug. in Psal 49. nec fit angustior numerositate Cohaeredum the number of Heirs does not lessen the Inheritance nor the multitude of Possessours straiten the bounds of our Possession Ibid. No Tanta est multis quanta est paucis Colloss 1.12 Gen. 3.24 tanta singulis quanta omnibus The Inheritance of life is an Inheritance of light and therefore as is the light of the Sun so is the life of Christ as great to many as to few and as much to each one as to all To close 3. Consolation O what comfort then must this needs be in the thoughts of the deceased That he hath left us but we have not lost him unless we first lose our selves our Souls For in the Mountain of Sion it is that we shall find him in the Paradise of God it is that we shall meet him unless like guilty Adam Gen. 3.24 the Cherubims flaming sword do keep us out even Gods fiery wrath of avenging Justice exclude us from the society of the blessed To shut up all then This hopeful Branch the deceased Heire was not cropt to be wither'd away but to be Planted anew and planted in the Mountain of Sion high in dignity and eminent in Glory and this this is the great comfort in his mournfull Solemnity which seasonable Consolation is administred from the Text in its Morall Interpretation the Letter whereof is this I will crop off from the top of his young twiggs a tender one and will plant it upon an high Mountain and eminent Hallelujah FINIS

Which spirit of Grace I doubt not hath transplanted him from earth to heaven from the Valley of tears to the Mountain of Joy the state and habitation of the Blessed True it is his active spirit did promise a longer life and therefore his Feaver so suddain and so violent did rather crop then wither this sprouting Branch So that it will be a fit Decorum if in the choice of our Text we have respect to all these his Fair Hopes his Active Genius his Violent Sickness and his Present Happiness To this end we will keep the Analogy of a Blossoming branch suddenly cropt in its full sap yet not cropt eternally to wither but Transplanted everlastingly to Flourish even to Flourish in the Paradise of God and Mountain of Sion Now for this attend unto those words of the Prophet so seasonable to the Occasion and so suitable to our Designe even those words in which God speaks concerning Zerubbabel the tender ofspring of Jehojachin of him God speaks in an apt Allegory which gives us our intended Analogy saying Ezek. c. 17. v. 22. Latter part I will crop off from the top of his young twiggs a tender one and will plant it upon an high mountain and eminent THe Sacred Scriptures of the Prophets Introduction deliver us much of the Evangelical doctrine of Christ sometimes more darkly shadowed sometimes more clearly illustrated by Parables Allegories and the like Symbolical expressions yea as the spirit of truth doth * Psal 78.2 open the Mouth so doth he fill the Eye with Parables witness the Prophet Ezekiels so frequent Visions in which we have right † Eph. 3 10. the manifold wisdome of God the manifold wisdome in being a wisdome as I may so say of many folds viz. the sense and meaning of the Prophecies sometimes in the Letter and sometimes Moral sometimes in the Allegory and sometimes Anagogical Yet still * Ezek. 1.16 one Wheel is within another the latter interpretation accords with the former And so like the frame of the heavenly bodies such is the Interpretation of holy Scriptures One involving not opposing One enfolding not thwarting another A sweet Analogy and consent there is beyond that of the Caelestial Sphears to a setting forth a more then Pythagorical Harmony of Divine Wisdome Truth Now that we may the better interpret this portion of scripture it is requisite that we know what are the diverse scripture-interpretations And for this observe that the Learned Commentators upon Sacred Writ especially Lyranus in the Prologue to his Commentaries they give us a fourefold sense of sacred Scripture Literal Allegorical Morall and Anagogicall all which Lyranus thus distinguisheth in a Distick more agreeable to Theology then Poetry Littera Gesta docet quid credas Allegoria Moralis quid agas quid speres Anagogia The Letter declares matters of fact the Allegory mysteries of faith the Morall doctrines of obedience and the Anagogy objects of hope Thus in Gal. c. 4. we have them expresly from S. Paul where he tells of Abraham having * Galat. 4.22 two sons the one by a bond-maid the other by a free Woman this is plain in the Letter which Literal sense sayes the Apostle hath its Allegory ver 24. namely that the two Mothers are by figure and representation the two Testaments and to this Allegorical sense he adjoyns a Morall or Tropological saying ver 29. that as then he who was born after the flesh persecuted him who was born after the spirit even so it is now And lastly to all these several senses the Literal the Allegorical and the Morall the Apostle adds a fourth which is that we name Anagogicall in matters Heavenly and Eternall when he sayes but Jerusalem which is above is free ver 26. which is the Mother of us all Yea in the one word Jerusalem does Gorran give the example Gorran Comment in Gal. 4. and that very aptly of all fower for that according to sacred Scripture Hierusalem Historically and in the letter it is Civitas terrena the Earthly City Tropologically and in the Moral it is Anima sancta the holy soule In the Allegory it is Militans Ecclesia the Militant Church and in the Anagogy it is Caelestis Patria the Heavenly country For any other instance or example we need go no farther then the words of the Text where we have in one and the same sentence all those several senses Take we a full view of the words I will crop off from the top of his young twiggs a tender one and will plant it upon an high Mountain and eminent 1. As for the Literal sense of these words it is plain and familiar that herein we will give the Gardiner leave to be an Interpreter and every Husbandman with Amos may be a Prophet 2. From the Letter then pass we to the Allegory which is this That God would take Zerubbabel a tender twig of the family of Jehojachin Zerubabel was son to Shealtiel and so Grandchild to Jehojachin Mat. 1.12 who was himself a Branch of that Royal Cedar the House of David and this tender one God will so tollere as that he will extollere so crop him off as to raise him up planting him in the high Mountain of Jerusalem as an eminent Restorer of Israel being a Prime Leader of the Jews out of Captivity Ez. 2.2 conducting them from Babylon unto Sion Thirdly upon this sense Allegoricall there is yet a further sense Anagogicall Heiron Theodor. c. unless we will have it with many Expositours another and that the chief Allegory namely that God would take Christ the Messias who is called the Branch Zech. 6.12 and the top-branch too of Davids Family and him cropt off by Death and that a violent Death Tenerum excindam Ar. Mon. Excer pam Syr. Int. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Magnificabe infantem Chal. paraph. he promiseth so to preserve from corruption and restore from the Grave as to plant him in the High Mountain of his Church eminent in Grace and Glory above all the inhabitants and habitations of the World Now Lastly what is spoken of Christ as the head in the Allegorical or Anagogicall sense may be applyed unto the faithful as the members in a sense Moral and Tropological ay and what is thus Genrally applyed to all believing Saints may be more particularly applyed to this deceased Heir the Top-branch of his Fathers house cropt by Death in the Blossom of his age whilst tender and young whom yet God in mercy hath but removed from an earthly inheritance to an Heavenly transplanting him from this Lower valley of tears the state of the Church militant to the higher mountain of Sion the state of the Church Triumphant therein to enjoy that Blisse wich is infinite and inherit that Life which is Eternal The Division Now in the Words thus interpreted and applyed observe these 2 particulars a present Subject of Lamentation and