Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	young_a	youth_n	590	4	8.1199	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45546	Faiths victory over natvre, or, The unparallel'd president of an unnaturally religious father delivered in a sermon preached at the funerals of the hopefull young gentleman Master John Rushout : son and heire to Master John Rushout merchant and citizen of London / by Nathanael Hardy ...	Hardy, Nathaniel, 1618-1670.	1648 (1648)	Wing H721; ESTC R12956	17,414	32

FAITHS VICTORY over NATVRE OR The unparallel'd president of an unnaturally Religious Father Delivered in a SERMON Preached at the Funerals of the hopefull young Gentleman Master John Rushout Son and Heire to Master JOHN RUSHOUT Merchant and Citizen of LONDON By NATHANAEL HARDY Master of Arts and Preacher to the Parish of DIONIS Back-Church Was not Abraham our Father justified by works when he had offered Isaac his son upon the Altar Seest thou how faith wrought with his works and by works was faith made perfect JAM 2.21 22. Transgreditur fides rationis fidem humanae naturae usum experientiae terminos Bern. Verus obediens mandatum non procrastinat sed statim parat aures auditui linguam voci pedes itineri manus operi se totum intus colligit ut mandatum peragat imperantis Idem LONDON Printed for Nathanael Webb and William Grantham at the Grey-hound in Pauls Church-yard 1648. To my Right Worthy FRIEND Mr. JOHN RVSHOVT Of LONDON Merchant and Inhabitant in the Parish of Dionis Back-Church the blessings of the throne and footstool Honoured SIR IT was a sorrowfull losse occasioned the delivery of this Sermon in your eares and the seasonable comfort you then found caused those desires which being to me commands occasion the presenting of it to your eyes The tryall wherewith God hath been pleased to exercise you cannot but be grievous yet a patient sufferance and sanctified use will make it precious no better means of support under and benefit by this tryall then faith which is both a powerfull Antidote against the crosse and a skilfull Alchymist to extract spirituall advantage out of temporall losses It is true you have lost a hopefull son but faith will eye God as a wise and gracious Father Charity comforts you in the hope that he hath gained the enjoyment of glory by his dissolution Faith will instruct you in the Christian art how to gain increase of grace by this affliction It is the justice of God that hee never punisheth without a cause it is his mercy that he ordereth all to a good end let repentance find out and bewail sin deserving and faith will apprehend the benefit intended Oh divine grace of faith many daughters have done worthily but thou surmountest them all thou regulatest our actions and moderatest our passions thou teachest us how to enjoy and supplyest us in what wee want by thee wee finde the sweetnesse of a God in the creature-comforts we have and the sweetnesse of those comforts we lose in a God And now worthy Sir what bitter counsell could I prescribe you then this of Faith what fuller example of faiths energie could I set before you then that of Abraham who by faith gave up that Isaac to God whom God had conferr'd on him in love The picture of this believing Patriark offering up his obedient Isaac you have delineated in the following Sermon Let Abrahams steps be your walk and his bosome shall be your rest imitate him as a son in the grace of Faith and you shall be an heire together with him in the grace of life whech is the prayer of him who is Your devoted servant in all Christian and Ministeriall offices NATH. HARDY Errata Page 4. line 23 devoute the former l 28. for people r. people p. 6. l. 5.1 se transferre p. 13. in marg pone Chrysost. p. 14. in marg. pone Chrysost. Imprimatur Ja. Cranford On the death of Master John Rushout eldest Sonne of Master John Rushout of London Merchant WHo slew all these was Nimshi's sonne 's demand When 's will was done by false Samaria's hand When heads were heapt and Nobles by the rude Were made the many-headed multitude When slain Youth and Beauty were heap'd on high Virtue and Strength pil'd with Nobility Who slew all these each tear now seems to say The mourner drops by this sad heap of clay Nor doe they soloecise for in Rushout's sonne There 's a heap'd funerall though he be but one Logick is out it 's praecepts erre in this He is but one and yet a number is Arithmetick mistakes in him for we If not divide yet one may multiply Virtue and Beauty Strength and Youth are here Heap'd up and pil'd together on this Biere A summe of Graces are Hee 's a Totall than Not one of these but might compleat a man The tears that from his Fathers eyes doe run Fall for but one Sonne and yet not for One When he laments his Beauty so soon gone Doth he not Weep for his Dead Absolom He mourns and praises his obedient Will 'T is for his Isaac sure those tears distill When he recounts the Wisdome of his Sonne And Sighs sighs he not for his Solomon When how religious and a tear let fall Then sure he weeps at Joseph's funerall Absolon Isaac Joseph Solomon Are all deceas'd in this his onely JOHN Who slew all these then not the barbarous hand Of forreign stranger nor the dire command Of the Theeve's Captain where the riddle 's this Out laws obey and rape obedience is No death abroad strange ayre his breath supplies He travels and lives but returns and dies Thus have we seen the Pearl or Diamond stone Brought to the cooler from the hotter Zone Escape the threats of th' Rocks and th' Oceans fome And yet in th' Harbour have been lost at home Having past the Pyrats and the watry way Made or the Customers or the Thames his prey Is this the welcome thy return'd Natives have O England entertainment in a grave When to thy long'd for Soile thy Sonnes return Canst finde no lodging for them but their Urn● When from strange Climates to their own they come Has't no home for them but their longest Home Fame calls thee Eden if thou a Garden be 'T is such as Joseph's the Sepulchre 's in thee The terme 's too good since on thine none thou prey Wee 'l change thy name thou art Acel●●●a Since now thy Bowels are with Funerals full Thou 'rt or a field of bloud or place of Scull Death dwels within thee makes his Mansion here Hath ta'ne a Lease we dread for many years A Lease not made by Law but War yet good 'Cause seal'd with Swords and written in our bloud Thus cruell art thou and like to be yet He Hath cause to thank thee for thy crueltie In thee he dy'd but to thy Sins and fears Thy Crown 's of Cypresse he a Laurel weare He rests in Peace secured from thy harmes Hears glad Hallelujah's but thou Alarms The Grave and Heaven 's his Arke whilst that the floud Sweeps thee away he floats above thy Bloud The Grave and Heaven 's his House where he hid ly And the destroying-Angel passe him by Death leads to Life He dy'd young yet shall be A Youth as long-liv'd as Aeternitie J. THOMPSON FAITHS VICTORY over NATVRE OR The unparallel'd president of an unnaturally Religious Father HEBR. 11.17 By Faith ABRAHAM when hee was tryed offered up ISAAC THis Chapter after

me rather then so sodainly to snatch him from me why didst thou make me a father if now I must become a murtherer of my childe far better I had been childlesse then now to make my selfe so But far be such thoughts from Abraham who had learned this sacred lesson not to murmur but to obey had it been any but an Abraham he would doubtlesse have returned an excuse and said to use Naamans words In this the Lord pardon his servant any thing but my Isaac thou shalt command him I cannot know not how to part with however it might seem no more then just for Abrahom in this case to expostulate with God in these or the like words Doth the God of mercie delight in cruelty and piety it self command murther will justice require the slaughter of an innocent and canst thou in equity desire the bloud of the guiltlesse or if thou wilt needs have an humane sacrifice is none but Isaac fit for thine Altar and must none offer him but Abraham Shall these hands destroy the fruit of my loyns must I that was the instrument of his life become the means of his death Can not I be faithfull unto thee unlesse I be unnaturall to my childe Why did I so long wayt for him Why didst thou at last bestow him if I must now part with him How shall I look Sarah in the fa●e when I have slain her son How will the Heathens censure this holy cruelty and say there goes the man who cut the throat of his own childe But Abrahams obedience had taught him better not to dispute but 〈◊〉 me thinks I hear him answering Gods command in these o● the like submissive terms Blessed Lord doest thou call for my Isaac thou shalt have him what though he be precious in my eyes yet thou art more true he is my son but thou art my God to me it will prove a bitter losse I but to thee it will become a sweet sacrifice what though my wife may blame me yet thou commandest me better shee call me a bloudy husband then thou an undutifull servant What though the world accuse me of cruelty yet thou requirest it as a duty better I be in their eyes an unnaturall father then in thine an ungracious son were he ten thousand Isaacs I dare not I will not spare him but am ready though against my own to doe thy will ô God But here a farther doubt may be moved how Abraham though he would could offer Isaac Abraham was old and feeble Isaac young and lusty though one had a command of offering yet the other none of suffering and the law of nature would teach Isaac to endeavour the preservation of his life though a father came to take it from him To this Divines answer that Isaac being religiously educated and no doubt by his father sufficiently informed of Gods will in this particular submitted himselfe to be offered up Sutable to this purpose is that of Saint Chrysostom {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isaac gave himself to his Father as freely as Abraham gave him to God Whom should I first admire to whom shall I give the greatest honour the tender father that offered his son or the obedient son submitting to his father even to the death thus there was the same minde the like affection both in Abraham and Isaac so that the courage of the Father seemed to be transplanted into the son and the innocency of the son not wanting unto the father that golden-mouthed Oratour illustrated this whilest hee fitly bringeth in Abraham thus be-speaking his son Suffer me ô my son suffer me to perform the command of my God that God that made thee calls for thee hee that gave thee seeks thee he that created thee desires thou shouldest be sacrificed to him thou wilt be a sacrifice so much the more acceptable by how much the more willingly thou entertainest the glorious benefits of death and then Isaac sweetly complying with his fathers desire My father perform what thou art commanded doe the office thou art enjoyned I resist not refuse not what thou wilt I will what thou desirest I submit to and with the same readinesse I embrace death as I know thou doest by Gods command inflict it See here a rare patterne of obedience to parents in Isaac who suffered Abraham to God in Abraham who offered up Isaac This latter is especially presented in the Text and ought principally to be imitated by us and though we cannot attain yet let us aspire to that height of obedience which Abraham practized indeed herein is the tryall of our submission when in things contrary to our nature contradictory to our desires crosse to our reason we can obey God it is the aggravation of disobedience in easie precepts to rebell it is the commendation of obedience in difficult commands to submit to obey God in what suites with our temper is not praise worthy but then to yield when nature and reason oppose is most laudable Indeed hic labor hoc opus to strive against the stream row against the tyde go against the haire act against the dictates of our own naturall and carnall affections is the difficulty and withall the excellencie of obedience To close up this in a three-fold speciall application 1 Though God call not upon us to offer up our sons yet hee requires us to offer up our sinnes there is none of us but in this sence hath an Isaac a dilectum delictum some darling lust bosome corruption which he expects we should part with at his call but alas how far short are we of this Patriark he offered up a dutifull Isaac we will not sacrifice a rebellious lust he at a single command went about the work we neglect after many precepts often intreaties and frequent threatnings he rose early in the morning to slay his son we make it our evening sacrifice and scarce thinke of mortifying our lusts till death is ready to kill us finally he would have sacrific'd his son in whom all Nations were to be blest we will not slay our sins which otherwise will make us for ever curst but ô sinner how long wilt thou hug that in thy bosome which is Gods hate and will be thy ruine think thou hearest a voice from heaven once more be-speak thee as God did Abraham Take now thine Isaac whom thou lovest thy sin wherein thou delightest and offer it up to me for Sacrifice or as Christ did the Jews as for my enemies thy lusts which would not that I should reign over them bring them hither and slay them before me O then delay not consult not neglect not but while it is called to day binde thy corruptions on the Altar of the Law take the knife of Gods Word in thy hand and cut the throat of thy sins that they may become a sweet smelling Sacrifice in Gods nostrils and thou an amiable Priest in his eyes 2 Though God do not call us as he did