Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	collection_n	death_n	time_n	27	3	2.1252	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16522	A sermon preached at Flitton in the countie of Bedford at the funerall of the Right Honourable Henrie Earle of Kent, the sixteenth of March 1614. By I.B. D.D.	Bowle, John, d. 1637.	1615 (1615)	STC 3435; ESTC S106815	24,390	50

A SERMON PREACHED At FLITTON in the Countie of Bedford At the Funerall of the Right Honourable HENRIE Earle of Kent the sixteenth of March 1614. By I. B. D. D. LONDON Printed by William Stansby for Richard Woodroffe and are to be sold at his shop in Pauls Church-yard at the signe of the Golden Key neere the great North dore 1615. A SERMON PREACHED AT FLITTON IN THE COVNTIE OF BEDFORD AT THE FVNERALL OF THE RIGHT HONOVRABLE HENRIE Earle of KENT the sixteenth of March 1614. LVKE 2. 29. Lord now lettest thou thy seruant depart in peace according to thy Word THe first words of S. Iohns Gospell ARE that in the beginning was the Word Iohn 1. 1. The beginning of Saint Markes Gospell Is that a voice went before the Word Marke 1. 3. Iesus was the Word Iohn was the voyce From Iohns preparing and Iesus comming the Fathers haue obserued that Christ the Word of God was in the dispensation of his Incarnation accompanied with the voyces of man When he was two yeares old voce lamentantis with the voyce of lamentation A voyce of Ramah Rachel weeping for her children and would not be comforted Matth. 2. At his Baptisme voce proclamantis with the voyce of proclamation And behold a voyce from Heauen saying This is my welbeloued Sonne c. Matth. 3. In his Preaching Voce acclamantis with the voyce of acclamation They that went before that followed after cryed Hosanna c. Math. 21. At his Death Voce exclamantis with the voyce of exclamation The Centurion was afraid said Truly this was the Sonne of God But of all the voyces which accompanied the Word Foure haue a prerogatiue which are not simple voyces but settled songs The first the Angels song as in Luke the second Chapter and fourteenth verse The second blessed Maries song Luke 1. 46. The third Zacharies song Luke 1. 68. The fourth Simeons song the text of this Scripture All of them remarkeable For the Angels they were messengers of Heauē Maries song she was the mother of our Sauiour Zacharies song hee an anointed Priest Simeons song he an inspired Prophet But aboue ALL Simeons hath the Prerogatiue For the Angels song was in the fields Maries song was in a Chamber betwixt her and Elizabeth Zacharies song was at a feast but a priuate feast of a few mountaine people But Simeons song was in Hierusalem the great Citie and in the Temple the most publike and most sacred place of Ierusalem The text then is a voyce attendant vpon the Word Is a song which is a comfortable voyce Is a publike song A solemne song A Church song A song in the Temple All which might haue beene sufficient motiues to warrant the choice of this Scripture at this mournefull time to comfort the liuing at this solemne time to honour the dead But these are common Inducements For the text is yet more fit It is Cantus funebris A funeral song Cantatur Cygnus funeris ipse sui A white Swanne whose Almond tree is blossomed sings his owne Epitaph And of these songs we haue but two in Scripture One of Moses in the old Testament And this of Simeon in the new Testament Both Old men Moses one hundreth and twentie Simeon sayth Nic●phorus Ad tantum senium prouectus continued to a great age that hee might see Christ. Both Great men Moses Ruler of the People fortie yeares And Simeon saith Galatinus Master of Gamaliel an Honourable man among the people Both Good men Moses Gods seruant and Simeon Gods seruant Both Fit to honour the memoriall of an olde Honourable Religious Peere But Simeon the fitter For Moyses eyes only beheld Canaan But Simeons eyes beheld Christ And that it may appeare that the text is fit not onely in the body and bulke but in euery branch It is like one of Dauids Psalmes which are intitled Cātica graduum Psalmes of Degrees Arising like Iacobs Ladder step by step till you come to peace Which peace the Scripture noteth expressely to bee the Complement of Abrahams blessing And thou shalt goe to thy fathers in peace thou shalt be buried in a good old age Peace which Saint Austen doth determine to be the perfection of happinesse Finis ciuitatis huius in quo summum habebit bonum vel pax in vita aeterna vel vita aeterna in pace dicendus est The end of the Saints in the Citie of God is either peace in life eternall or eternall life in peace THe first step is the time I follow the Greeke Originall Nunc now The second is the pasport Dimittis let depart The third is the subiect Seruum tuum thy seruant The fourth is the Prince Domine O Lord. The fifth is the promise Secundum Verbum according to thy Word The sixth is the Condition In pace in peace 1 The time present 2 The desire feruent 3 The seruant dutifull 4 The master powerfull 5 The promise infallible 6 The condition comfortable Are like the Throne of Salomon with six steps of Ivorie ouer laid with gold A Throne fit for Salomon the Prince of Peace Nunc. THe first steppe is the Time Now And Now it was that Christ was in the Armes of Simeon Neuer a better Now to die then with Christ in our armes Now Simeon prayes for death before Simeon prayed for life Now let me depart Therefore before let me not depart This is probable by collection but apparant by relation verse 26. It was reuealed vnto him that he should not see death before hee had seene the Lord Christ. Simeon then was promised to see Christ in the flesh Simeon therefore desired life till hee had seene Christ in the flesh So long as he expected the consolation of Israel so long hee desired life in Israel But when his first desire was accomplished his second desire was to bee dissolued Both the desires of Simeon both in life and death are lawfull if lawfully desired Hezekiah may desire life with mourning and chattering Esay 38. 14 if his desire be to plant Religion Saint Paul may desire death with groaning Phil. 3. 23. If it bee to haue Christ in fruition As Simeon desired life to haue Christ in Contemplation as Simeon desired death to haue Christ in possession But euerie man doth not so desire life doth not so desire death There is a Nabal that desires to liue to sheare his sheepe and to make a feast like a King though the next day his heart die within him he become like a stone There is a foole Luk. 12. that desires long life to build barnes to gather goods to lay vp fruits to take ease to eat to drink to be merrie to be mad Vt Ebrij ructantes intrent in paradisum That reeling and belching saith Ierome they may fall into an Epicures Paradise There is a Nebuchadnezar that desires to

the World are his Trumpettors are his Labourers are his Ambassadors his Messengers of fire are his Angels his ministring Spirits Beares and Lions and Catterpillers and Wormes are the Executioners of his Iustice But Lambes and Doues are the voluntarie instruments of his mercie Nebuchadnezzar burnt the Temple Cyrus did build the Temple Both did the will of God Neyther intended to doe the will of God Both were Gods Seruants in execution neither of both were Gods Seruants in affection Both serued him with the hand neyther with the heart But to be Gods Seruants in affection to God and in protection from God is a singular prerogatiue For if the Seruants of Salomon were happie much more happie are they who serue a greater then Salomon If the Angell in the Reuelation acknowledgeth himselfe to bee the Apostles fellow-Seruant how great an honour is that to bee entertained into such a seruice where the Angels are our fellowes You call me Master saith Christ and you doe well for surely hee doth very ill that hath not Christ for his Master verie Ill indeed since it is mans necessitaled condition to be a Seruant Yee were the Seruants of sinne Rom. 6. 20. Yee are the Seruants of righteousnesse Rom. 6. 22. In both estates still Seruants Yee cannot serue God Mammon two Masters but you must serue God or Mammon one Master We must not halt betwixt God Baal but we must adhere to God or Baal We must eyther serue the Deuill as Simon Magus or wee must serue Christ as Simon Peter It is the percing contemplation of Basil that he enuied the Deuils happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who neyther made vs nor dyed for vs but seekes our bodies destruction and our soules perdition yet hee hath more Seruants then Iesus Christ that came downe from Heauen to redeeme vs and offered vp his bloud to saue vs. It is S. Augustines experience that to serue God is libertie to serue sin is slauery Seruus tot Dominorum quot vitiorum saith the Father a man is a slaue to so many Masters as hee is subiect to vices Many a great man endures Chams Curse he is Seruus Seruorum A Slaue of his Slaues Many a wiseman could not be abused as Herod was by Blastus his Chamberlaine Acts 12. Verse 20. if their owne guiltinesse did not make them feare their owne Seruants He that will not be the Slaue of men let him be the Seruant of God A good conscience is farre richer farre safer then the Brestplate of Aaron or the golden shield of Salomon To draw to a conclusion Will you haue a third rule to know when you are Gods Seruants Behold Simeon earnestly desiring to be with his Lord. Simeon had a patterne of Abrahams seruant Genesis 24. He went along iournie to fetch a Wife for Isaak he laded tenne Camels hee came at euening to the house of Bethuel he would not eate till he had told his errand the next morning hee would goe to his Master Send mee away verse 54. hinder me not verse 56. Send mee away that I may goe to my Master I will not stay tenne dayes for the Damsell not one day to refresh my wearie Camels I came in the euening I will returne the next morning Here is a true Seruant as soone as hee had Rebecca nothing pleased him but to returne to Abraham Here is a Simeon as soone as he had Christ nothing can content him but to returne to God Excellent is the meditation of Cyprian Eius est mortem timere quinon vult ad Christumire That man feares death that fe●res to come to the Tribunall of Christ. You say you are Gods Seruants you boast of your faith you talke of Heauen let mee see the Caracter of Gods Seruants shew mee the power of your faith Expresse the desire of Heauen There is a secret infidelitie our tongues and hearts are contrarie to feare death and to desire eternall life are things incompatible Volumus ab eo praemijs honorari ad quem venimus inuiti How can we sayth Cyprian hope for Heauens happinesse when we are dragged thither with a fearefull vnwillingnesse God is not bound to make euerie Saul a King that only seekes for his Fathers Asses To conclude if we be Gods Seruants why doe wee feare to goe to God If wee feare to goe to God how are we Gods Seruants Simeon desired to be gone and we will leaue him and so passe from the Seruants condition to the Lords Dominion The Seruant was dutifull and the Lord is powerfull Lord IS the chiefe word in the Text and the chiefe word for the time For we see the Hearse of a dead Lord and we heare the power of a liuing Lord. There are many in earth who are called Lords but they are Lords of earth and those Lords are earth and those Lords must returne to earth as you see this day fulfilled in your eyes He who is the sonne of Ioseph Lord of Egypt the sonne of Iacob Lord of Caaaan who is the sonne of Isaak who is the sonne of Abraham who is the sonne of Nachor who is the sonne of Sem who is the sonne of Noah the sonne of Adam He is the sonne of Dust. There is a Lord of Lords who hath the power of life and death who rayseth out of the dust and setteth with Princes who powreth contempt vpon Princes and layeth their honour in the dust For none of vs saith the Apostle liueth to himselfe and no man dyeth vnto himselfe For whether wee liue wee liue to the Lord and whether we die we die to the Lord whether wee liue therefore or die we are the Lords The very word which Simeon vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord sayth Varinus hath reference to a Freeman Master to a Bondman Intimating in the very proprietie of sillables that man is a verie Bondman vnder the despoticall power of God Which principle of Religion the light of Nature seeth In a storme at Sea euery Idolatrous Mariner calls vpon his God In a drought at Land euerie Churle howles vpon his bed euen those who neuer thinke on God in their life will call vnto the Lord for feare of death But by the light of grace Elias in his agonie Ionas in his furie Lord take my life death they desired but death by God permitted The Apostles in their feare Lord saue vs wee perish The thiefe in his paine vpon the Crosse Lord remember me when thou commest into thy Kingdome Stephen vnder the stones Lord Iesu receiue my spirit Saul cast downe from his Horse but cast downe lower in his soule Lord what wilt thou haue me to doe Lord Lord is the Eccho of miserie is the suppliant for mercie Saint Basil giues the reason GOD created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward man of the