Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	king_n	prince_n	son_n	10,029	5	5.2752	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04823	A sermon preached in Saint Maries Church in Oxford March 26. 1612. at the funerall of Thomas Holland, Doctor of the Chaire in Divinitie, and Rector of the Exceter College, by Richard Kilbie Doctor of Divinity, Rector of Lincolne College	Kilbye, Richard, 1560 or 61-1620.	1613 (1613)	STC 14957; ESTC S107985	13,669	24

maladie and disease In like manner God the Physition of mens soules who gaue his law as a soveraigne medicine to preserue them from sicknesse and from sinne is not to be blamed or his law in fault but sinfull man who maketh that soveraigne medicine as poyson vnto his soule to increase his sinne Thus you haue heard how the Law is the strength of sinne I come now to the victory cōquest of Christians in their head and Captaine Christ Iesus over sinne and death Thankes bee vnto God which hath given vs victory tbrough our Lord Iesus Christ When mankind was not able to encounter with Death that great Giant which did overcome all people by his power did trample vpon Kings Princes tyrannizing over all at his pleasure for indeede death was like that mighty King Prov. 39. who had his name of a compound Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alkum Prov. 30 31. and is as much to say as none is able to stand or rise vp against him like Iosua the Captaine of Israel for as he shut Kings Princes in caues of the earth Ios. 10 18. and roaled great stoces vpon the mouthes of the caues Ios 10.50 So death shutteth the greatest Emperors and Kings in caues in graves and rowleth great stones vpon the mouthes thereof maketh great tombes ouer them I say when mankind was not able to enter listes combate with this potent tyrant but was forced to yeeld lie down at his feet Then Christ Iesus that blessed sonne of God and sonne of David 1. Sam. 17. encountreth like his father David with this great Goliah and with a strong maner of fight overcommeth him not with any instrument weapon of warre or by fighting but by dying Hee slayeth death as David did Goliah with his owne sword 1 Sam. 17.51 He overcommeth Death with death Dum occiditur occidit Hieronym lib. 2. Epist 24. as St Hierome speaketh whilst Sathan and death sought to kill him he killeth them both maketh his death their death as it was prophecied of him Hos 13. O Death Hos. 13.14 I will be thy death O graue I will be thy destruction Christi enim morte mors mortua est by Christs death Death died Devorauit Hieronym vbi supra devorata est it sought to devoure and it selfe was devoured for whereas it sought to catch at mans humanity it was devoured of his deitie And even therefore according to the Apostle Heb. 2. Heb. 2.14 did Christ take flesh and blood vpon him that so hee might die in his flesh and through death destroy Death and him that hath the power of Death that is the Devill So that Christ hath carried away the gates of death Iudg. 16.3 Iudg. 16.30 as Samson sometimes did the gates of Azza and hath like another Samson by his death slaine the great Philistines even sinne and death and the Divell But some peradventure will say how hath Christ overcome death how hath his death taken away death seeing death raigneth and ruleth now as much in mens bodies since Christs death as before and men die as fast as before For answer herevnto you must consider that there bee two manners of death the one of the body the other of the soule the one temporall the other eternall Now this eternal spiritual death of the soule Christ hath already taken away In re indeed actually destroying that in all the faithfull through remissiō of their sinnes in his blood But the temporall death of the body hee hath only taken away In spe in hope of the glorious resurrection of the body at the last day when death shall be swallowed vp into victory 1. Cor. 15.54 Revel 21.4 and when there shall be no more death For this corporall death which is a temporall punishment of originall sinne Alex. ab Alex. part 4. qu 8. membr 8. Artic. 2. Christ hath not taken away Simpliciter simply and altogither but quoad dominium only as the Schoolemen speake that is the power and dominion of death is taken away by Christ as appeareth Rom. 5. where it is said that death raigned from Adam to Moses Rom. 5.14 that is all the time of the Law inclusiuely Psal 68.18 evē vntill Christ who by his death hath destroyed the kingdome of death and hath led captivitie captiue And therefore this tyrant Death whose kingdome is alreadie actually destroyed though it selfe shall not be fully destroyed vntill the end of the world for the last enimie that shall be destroyed is Death I say 1. Cor. 15.26 this tyrant Death being thus depulsed and driven out of his kingdome Origen in c. 5. ad Rom. Nō tam regnare quàm latrocinari videtur doth not so much seeme to raigne and play the Tyrant as to play the theefe and murtherer to kill men And this power of death Christ hath not taken away August lib 13. de Civit. Dei Cap. 4. Ne fides enervaretur quae corporis immortalitatem in spe exspectat quam in re nondum habet as St. Augustine giueth the reason namely for the further exercise of that part of a Christiā mans faith whereby he constantly beleeues the immortality of the body hereafter which in this life it cannot haue Yea Christ may bee said in some manner already to haue taken away even the corporall death also in the godly inas much as he hath taken away sinne which is the sting of death and as it were the forme and life of death So that as hony is not truely honie when it hath lost its sweetnesse nor Vineger truely vinegar when it hath lost its tartnesse and sharpnesse nor Aloes and Gall truly so when they haue lost their bitternes no more is the death of the righteous truely death hauing lost its bitternesse Psal 69.21 and fearefulnesse and terrours in the godly The gall and vineger which Christ dranke a little before his death hath taken away the gall and bitternesse of the death of the faithfull in whom death hath lost as the greatest part of its nature so even the very name of it too it being in them no more but a sleepe as it is called in diverse places of holy Scripture 1. Thess 4.15 whereof for brevitie sake I will name but one 1. Thess 4. where it is said that they which liue and are remaining at the comming of the Lord in the resurrection shall not prevent those that sleepe that is all those that are dead before Wherefore to draw towardes a conclusion of this point it doth appeare how the faithfull are conquerours in Christ their head and Captaine over sinne and death for Christs victory is their victory because all his fighting with sinne and death and the Divel the great and capitall enimies of mankind was only to make men his faithfull members Conquerours so that they may say with St Paule in my Text that God hath given

them victorie over sinne and death through his sonne Christ Iesus Numb 21.9 Now is their death become like the brasen serpent in the wildernesse which had indeed the shape and forme of a Serpent but nothing else of a serpent nec motum nec morsum nec venenum neither life nor motiō nor tongue nor sting nor poyson of a serpent In like manner the death of the godly in the wildernesse of this world hath the likenesse and semblance of death but it hath no sting it hath no venome it hath no poyson But whereas it is to the wicked and vngodly the beginning of sorrow and everlasting torments it is to the godly and righteous the end of sorrowes but the beginning of everlasting ioyes to the wicked it is the gate of hell but to the godly the gate to heauen in a word to the wicked it is death indeed even death of body and soule but to the righteous rather a life then a death even the entrance and passage to everlasting life So that when they lie on their death-beds and are even at their last gaspe when they are ready to giue vp the ghost and death seemeth to haue gotten the vpper hand of them and brought them almost as low as the dust Theod. lib. 1. Eccl. Hist cap 20. yet even then as Iulian said to Christ Vicisti Galilaee O Galilean thou hast overcome me so may death say to them Vicisti Christiane O Christian thou hast overcome me No marvaile then if our blessed Apostle here in my Text in the person of all the godly burst forth into that ioyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphant song O death where is thy sting O graue where is thy victory which now followeth in the last place to be considered containing the ioyfull exultation and triumphant insultation of the godly over Death and Hell and the Graue The Heathens and Pagans saith St Origen were wont to celebrate the day of their birth and nativitie Orig. lib. 3. in Iob. as onely louing this and looking for none after this but Christians must not so much celebrate and solemnize the day of their birth as of their death because albeit they loose this life yet they must looke for and more loue another life And the dying out of this world is not a death but a life rather Quia non moriuntur siqui mori videntur Orig. vt supr because they saith the same St Origen who here seeme to die doe not die indeed for albeit they seeme to flesh and blood to die yet in truth and indeed they liue eternally And as Iacob after his wrestling with the Angel was sinew shrunke and had his thigh out of ioint and went halting but had his name changed and was no more called Iacob Gen. 32.28.31 but Israel because hee prevailed with God and did see God Semblably the godly after they haue wrestled with the Angell of death on their death-beds may haue the sinews of their bodies shrūk vp al the parts mēbers thereof out of ioint for death indeed disiointeth all so that they are not able to go vpright but are carried on mens shoulders vnto their graues yet the Angel of death in the end cānot but cōfesse that they haue power with God that God wil blesse thē giue thē a new name Revel 2.17 so that they shal no more be called Iacobs mortal mē supplanting one another here on earth but Israëls prevailers with God seers of God and blessed Saints of God in the kingdome of heaven The godly then haue great cause to reioice and insult over death saying O Death where is thy sting Thou maiest indeed sting our bodies vnto death but thou haste lost thy great string thou canst not now any more sting our soules to death O Tyrant thou mayst kill our bodies for a time but thou canst not kill our soules for ever So that they may say with S. Bernard O mors Bern. serm 26 sup Cantic stimulus tuus non est stimulus sed iubilus O Death thy sting is no sting vnto vs but our jubilee and crowne of reioicing 1. Thess 2.19 thou thinkest to send vs quicke vnto hell Greg. Nyssen but thou sendest vs quickly to heaven thou art as a midwife as Gregorie Nyssene speaketh to helpe to bring vs out of the womb of this world into a better world Psal 27.13 and into the land of the living thou art the ship wherein we saile vnto the haven of our happynesse whilst we are here almost drowned in the deluge of this miserable and wretched life Gen. 5.29 And therefore as Lamech called his sonne Noah because he should comfort him make all his labour and sorrow to cease and rest in like manner all iust and righteous men may call death their Noah the sonne of their rest and comfort from all their labours and sorrowes and sicknesses diseases paines for then all these things and all such like miseries shal bee done away and shall never be againe When Vrbicius Governour vnder the persecuting Emperour Aurelius Verus Euseb l 4 hist Eccles cap. 16 would needs put Lucius to death for the profession of Christianitie Lucius scorned him saying O wicked Tyrant wilt thou put me to death thou dost me a great favour and a great kindnesse for thou sendest me from the tyrannie of a cruell Lord and Governour ad bonum patrē clementem Regem Deum to a good Father a mercifull King even God my Christ and my Lord. So when death that Tyrant to whom every knee must bend and bow at his presence threatneth Christians they may iustly answer him as Lucius there did Vrbicius O Tyrant dost thou threaten to kill vs thou dost vs a great kindnesse thou freest vs from the tyrannie of wicked men here on earth and sendest vs to a loving father and a mercifull Lord in the heavens thou freest vs from the stinking prison of this world to send vs to sweet and pleasant palaces in the world to come And that they may likewise say as St Basil said to Modestus Governour vnder Valens the Emperour Greg. Naz. in orat 30 in laudem Basil whē he threatēd his death mors mihi beneficij loco erit quia cito me ad Deū mittit cui vivo ad quem propero Oh welcome Death thou art a great benefit a great advantage vnto me for thou sends me quickly to God to whome I liue and to whom I long to goe And therefore O Death where is thy sting O Graue where is thy victory And now Beloued lest the stream of discourse should carrie me beyond the compasse of the time Application and I should tire out both my weake spirits and your Christian patience I come briefly to some short application as the present occasion and your expectation requireth that as I haue hither to spoken of death so now I may say something also of this

dead subiect presēted here before your eies And albeit it be too hard a matter for mee either by speech or action sufficiently to commend his excellent worth all that I can say being farre too little and no way answerable therevnto yet because Hermol Barbarus in epist ad Ioh. Picum Mirandul as Hermolaus said of a great learned man Quia talem non laudat propriae existimationi detrahit so may I say of him that if J should not somewhat honour him with iust cōmendation I should much wrong my selfe and wrong you all I beseech you therefore lend me your favourable patience but a while whilst I speake briefly of his Learning Life and Death That so both I may faithfully repay some part of that I owe him for deserved praise is tanquam aes alienum Greg. Naz. orat 25. in laudem Gorgoniae as due debt saith Greg. Nazianzen and is to be paid even to the dead and others also thereby may bee the more incited to emulate and follow his steppes First as touching his Learning such was his skill in the tongues and his multiplicitie of knowledge in all Arts Sciences both divine and humane Mantuan in Epist ad Ioh. Picum Mirandul that as Baptista Mantuanus spake of Picus Mirandula in vno eodēque homine videri Hieronymum Augustinum revixisse so it should seeme that both these learned Fathers did liue in him againe Act. 18.24 He was an Apollos mightie in the Scriptures hee was familiarly conversant amongst the Fathers and as a father amongst them and amongst the Schoolemen tanquam Seraphicus Doctor at whose mouth as at an oracle men might be resolued in matters of doubt And therefore most worthy was he of that chiefe place of the Doctour of the Chaire in Divinitie which hee with so great applause and approbation I had almost said admiration so long even about twentie yeares bare amongst vs out of whose Schoole haue proceeded so manie light starres of our Church Greg Naz. orat 25. in laudem Gorgoniae that as Greg. Nazianzen compared his father so might this our Reverend Father be well compared to Abraham For he was an Abraham indeed Pater multorum filiorum a father of many sonnes by scholasticall creation of them in the highest degrees of Learning and that I may speake the more to his honour and to the honour of our Mother the Vniversitie a great part of the Reverend Bishops of the Land were thus his sonnes whereof * The Arch-Bishop of Canterbury the Bishop of London two at this daie very worthily sit at the sterne of our Church and are chiefe pillars thereof But I will say no more of his learning lest my praise should but eclipse his fame who was so much renowned for his preaching reading disputing moderating that all mouthes commended him and strangers admired him so that his fame was spread abroad and that in forraine countries as well as at home and therefore it were sore to be lamented were it not that the good pleasure of Almightie God was such that so much learning should goe to the graue and bee buried in the bowels of the earth And so I hasten to speake of his Life which was so answerable to his learning that it is hard to say which was more commendable and admirable to him the one or the other his Learning or his life they did both so equally meet and kisse each other in him And surely they are an happy couple where they meet together Plin. lib. 2. Nat. Hist cap. 37. Geminae salutares like Castor and Pollux when they both appeare together they portend much good and betoken a happy arrivall in heauen He had as well tasted of the tree of life I meane of good liuing in the world as of the tree of knowledge Hee was not like those of whom Seneca speaketh Sen. Ep. 95. ad Lucil. Qui postquam docti prodierunt boni esse desierunt quique disputare norunt non vivere who after they became learned began then to leaue of to doe well Neither was hee like those of whom Alvarus complaineth Alvarus lib. 2. Artic. 74. who had rather apparentem quam existentem scientiam rather an apparent seeming knowledge vnto the world thereby to clime to riches and promotions and honours here on earth then scientiam donum Spiritus sancti true and sanctified knowledge which is the gift of the holy Ghost whereby they might climbe vp to the kingdome of heaven But he had otherwise and farre better learned Christ then so was so holy and vpright and sanctified in his life and conversation that as Alexander de Ales as Trithemius reporteth was wont to say of Bonaventure Trithemius quòd in eo non videbatur Adam peccasse that it did scarse seeme that Adam had sinned in him so it might in some sort be said of him also in the very like manner at least in comparison of many in this wicked generatiō so spotlesse was he blamelesse from all great enormous and scandalous offences being full of the workes of the Spirit as loue peace gentlenesse meekenesse temperance full of tender mercy brotherly compassion full of almes deeds and mercifulnesse vnto the poore So that as hee was a shining bright lamp for his learning lightning others vnto the knowledge of the truth so was hee a shining bright starre too in his life enlightning others in the pathway to heavē He was praeco veritatis a preacher of the truth and hee was factor veritatis a doer of the truth he was an earnest professour of the Orthodoxe faith zealous of true religiō did hate with a perfect hatred al Idolatry and superstitiō false religion The relation of the fellows His common farewel to the Fellowes of his College when he tooke any longer iourney was this Cōmendo vos dilectioni Dei odio Papatus superstitionis I cōmend you to the loue of God to the hatred of all Popery and superstitiō And as he was a great Champiō for the defence and maintenance of true Religion so of al pietie and godlinesse Ephes 6. having on the whole armour of God for as he had the shield of faith so hee had the brestplate of righteousnesse and as he had his loynes girt with veritie and with the sword of the spirit which is the word of God so hath he now the helmet of salvation which is set on his head as a Diademe and Crowne of glorie in the heavens He was meeke and humble as Moses Exod. 34.29 and as Moses wist not that the skinne of his face shone bright which the children of Israël saw and admired no more did he see and know how his knowledge and vertues did shine vnto the world but was meeke and lowly in his owne eies I wil not presume too much of your patience to speak any further of his life albeit I verily assure my selfe you woulde thinke nothing too much and too long which should be spoken of him and for my selfe I could not wāt matter of discourse in so worthy a subiect Wherefore considering howe much time hath beene already spent in the solemnizing of his funerals I am willing to yeeld vnto the time and to mine owne and others weaknesse and and therefore hastening to an end I come in a word or two to speake of his end and Death leaving the manner circumstances of his sicknes the name and nature of his disease which is vnto me altogither vnknowne and no more then conjectural with Physitions arte the knowledge of man being vnable to comprehend all that infinit variety of particuler diseases whereby God at his good pleasure bringeth men vnto their ends Now what ende and death can be iudged of him but a good end a good death For a good life is the forerunner of a good death according as S. Hierome saith I haue not read or heard Hieronym but that he who lived well died well And as the whole time of his sicknesse was accompanied with holy Praiers and devout meditations so towards his end especially he did even seeme to powre out his soule in praier breathing out as his short breath would giue him leaue these such like heavenly songs a little before day the same morning that he died Come oh come Lord Iesus the bright morning starre Come Lord Iesus I desire to be dissolved and to be with thee as if he had fully conquered death and had saide in his soule O Death where is thy sting O Graue Where is thy Victory The Lord hath given me victorie over you through his sonne Iesus Christ And so when his voice began to faile him that hee could pray no longer with his tongue lifting vp his hāds vnto heaven Psal 121.1 and his eies vnto the hils from whence commeth salvation Deut. 34 5. he shortly after died a most sweete and a quiet death like vnto Moses who died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Lord that is as some of the Rabbines Hebrew Doctours interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a kisse of Gods mouth for so indeed death is to the godly sweet as a kisse Rabbi Isaak n Deut. 34. therfore when they are ready to commend their soules vnto God they may say with the Spowse in the Canticles Cant. 1.1 Osculetur me osculo oris sui Let him kisse me with the kisses of his mouth And thus this reverend man hath left vs and hath left the worlde and surely hee had little cause to loue the world and it should seeme the world did as litle loue him so that as it was said of Othniel a good Iudge in Israel that he died Glossa in Iud. cap. 3. quia indignus erat populus habere talem iudicem because the people were not worthy to haue such a Iudge the like may be said of him Hollandus mortuus est quia mūdus indignus erat habere talem virum I name him for loue honours sake HOLLAND is dead because the world was not worthy of him for it did not reward him according to his worth but the greater is his reward with the Lord to whom he is gone Now the Lord graunt vs grace to liue all our daies in his feare that at length we may die in his favour and receiue the reward of everlasting life Amen Amen FINIS