Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	world_n	worthy_a	554	4	6.4403	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02242	A sermon, at the funeral solemnitie of the most high and mighty Prince Ferdinandus, the late Emperour of most famous memorye holden in the Cathedrall Churche of saint Paule in London, the third of October. 1564. Made by the reuerend father in God, Edmund Grindall, bishop of London.	Grindal, Edmund, 1519?-1583.	1564 (1564)	STC 12377; ESTC S103449	21,147	38

A Sermon at the Funeral solemnitie of the most high and mighty Prince Ferdinandus the late Emperour of most famous memorye holden in the Cathedrall Churche of saint Paule in London the third of October .1564 Made by the reuerend father in God Edmund Grindall bishop of London ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate beneath saint Martins Cum gratia priuilegio Regiae Maiestatis ¶ These bookes are to be sold at hys shop vnder the Gate ❧ A sermon at the Funeral solemnitie of the most high and mighty Prince Ferdinandus the late Emperour of most famous memory holden in the Cathedral church of saint Paule in London the third of October 1564. Made by the reuerend father in God Edmund Grindal bishop of London ¶ The prayer for the vniuersal church the Church of Englande Ireland the Quenes Maiesty the states of the realme ▪ c as is ordinarily accustomed were first made Matth. 24. Ideo et vos estote parati quia qua hora nō putatis ea filius hominis vēturus est Therfore be ye also redy for the Lord wyl come at the houre which ye thinke not on EMonge many euyll naughtie affections which folowe the nature of man corrupted by synne ryght honorable and beloued in Christ fewe or none brynge greater inconueniences with them thē doth the inordinate hope and expectation of long lyfe And this affection is so much the more hurtfull and perillous for that it is grounded so depely and sticketh so firmly in our nature that it cannot easely be remedied or remoued which thing beside cōmon experience hath of old time bene noted by diuers and sundry prouerbes as this for one Nemo est tam senex qui non putet annum se posse viuere Ther is no man so olde but that be thinketh he may liue yet one yeare longer and whē that is done yet an other and an other yet after that and so in infinitum vntil all yeares daies be cleane past and expired The like hope of long life is expressed by thys prouerbe Aegroto anima dum est spes est The sick man as long as he hath life breath so lōg hath he hope signifieng y t euen in the greatest most daungerous diseases the sick parties euer hope to liue and to escape so that neither olde age which by natural course foresheweth death at hande neither yet extremitie of sicknes be it neuer so greuous cā remoue from vs this inordinate expectation and vain hope of long life so long as this body hath anye breath abiding or life left in it Out of this euill roote spring many braunches of great inconueniences For when men be in expectacion of long life and promise vnto them selues continuaunce of many yeares they fall by litle and litle into carnal securitie they grow remisse in all godlye exercises delight altogether in pleasures of this worlde little or nothing thinking of the world to come or of any amendement or correction of lyfe but deferring it to a longer time and so often times preuēted with vnlooked for death founde a sleepe in their wicked securitie they tumble headlong or they beware into the pit of damnacion For the curing therfore of this daūgerous disease in our sicke nature the holy ghost hath prouided in the scriptures two special remedies The one is the setting forth before our eyes the seueritie of Gods terrible iudgement at the last day when the Lorde him selfe shal come with the voyce and sommoning of the Archangell with the sound of the trumpet from heauen in iudgement to render to euerye man according to that he hath done in the flesh be it good or euill and therewith also the sodainnes of the same iudgement which shall come as a theefe in the night without geuing any forewarning as a snare that catcheth the bird and as the lightening whyche most sodenly in one moment flasheth frō East to the West ouer al heauen The other remedye is the often warnyng which the scriptures do geue vs to put vs in remembraūce of our forgetfulnes of the frailty of our nature cōtinuallie subiect vnto death who will not suffer vs long to continue here vpon this earth but shortly very often sodenly also bringeth vs most certainly to an end of this vncertain life The text which I haue chosen ministreth iust occasion to thinke of both these matters being a percel and the very cōclusion of a sermon made by Christ hym selfe sittyng on mount Oliuet vpon occasion that his disciples asked him of the signes of his cōming and of the end of the world The wordes are these Ideo et vos c. Therfore be ye also ready for the Lord wil come at the houre which you thincke not on which sentence as most notable and worthy to be regarded our sauiour in that sermon doth sundry times repeate vigilate ergo c. Therfore wherfore It is the conclusion of a similitude going before which is this If the good man of the house had knowen what houre the thefe woulde haue come he would surely haue watched not haue suffred his house to haue bene broken vp And therfore be you redy As if he should say The good man of an house woulde be diligent to saue and preserue his house and worldly goods being thinges corruptible how muche more ought you to be continuallye vigilant least the daye of iudgement whiche commeth sodaynlye as a theefe in the night finde you sleeping in sinne and wickednes and so you loose a farre more excellent treasure redeemed not with golde and syluer but wyth the precious bloud of the immaculate Lambe Christe our Sauiour Alhough therfore this text most properlye pertaineth to put vs in remembraunce of making preparacion agaynst y ● general iudgement yet notwithstāding I entend presently to apply it to the preparation towardes death partly by reason of this present occasion and partlye for that bothe tende to one effect For S. Augustine saith looke in what state the last day of our life doth finde vs in the same state wil the last day of the world iudge vs. I purpose therefore by occasion of this text to put you in remembraunce of .3 thinges First of the exhortacion in the scripture mouing vs to prepare to die Secondarely of the causes that ought to moue vs to this preparation And thirdlye of the true waies and meanes how to prepare to die And by the waye I entend somewhat to speake of the cause of this solemne assembly For the first as it is said here Be in readines c so are there very many places in the scriptures tending to the same effect In the .xij. of Luke Christ saith thus Sint lūbi vestri praecincti lucernae ardentes in manibus vestris Let your loynes be girded and your candels burning in your hands By girding of the loines is signified the brideling or rather mortifieng of our carnal and corrupt affections

y e law and so offended God and is no more in this pointe to be followed then Loth and Dauid beyng otherwise godly men are to be folowed in their euill actes nor the author of that booke more to be credited in this sentence without the Scripture then in his commendyng of one in the same storie who did kill him selfe contrarie to the Scriptures Besides that diuers of the oldest written copies of the storie of the Machabaees in Greke haue no mēcion at al of the prayeng for the dead So that that place is suspected to haue ben corrupted of purpose by some addition put to many yeares after For most certaine it is if prayer for the dead had ben so necessarie as manie now a dayes would haue it seme it had not lacked all authoritie and example of the Canonical Scriptures as it doth Nowe if they shall alledge that the auncient doctours make for them for Scripture other then afore is alleged they haue none that maketh any thynge for the purpose fyrste it is to be sayde that mens writinges alone are not sufficient in matters of faith and religion It cannot be denyed but from Gregories tyme when the corruption of religion increased very much the doctrine of purgatorie and praying for the dead hath gone with full saile being mainteined principally by fayned apparitions visions of spirits and other like fables contrary to the Scriptures But the the eldest writers and doctours of the Churche for Dionysius euen by the Iudgement of Erasmus is not so olde as they make hym speake not at all of praying for the dead And although in Chrisostome Saint Ambrose sometyme there is mencion of praying for the dead yet it is in a farre other meanyng with them then the scoolemen and other of the latter tyme beyng men ignoraunt in the tounges and other good learnyngs haue collected and gathered of them For it is manifest that those holy fathers ment nothynge lesse then by praying for those y t were departed to establish Purgatorie or thirde place without the whiche neither the Pope hym selfe nor any of his clergy woulde any thyng at al contend for praying for the dead For y e terrour of Purgatorie beyng taken awaye their gayne would ceasse and withall their prayer for the dead inuented for filthy lucre were at an ende For it is confessed of all men that if there be no thirde place prayer for the dead is in vayne for those that be in heauen nede it not those that be in hell cannot be holpen by it so that it nedeth not or boteth not as the olde prouerbe goeth If the auncient fathers therefore when they praye for the dead meane of the dead whiche are already in heauē and not els where then must we nedes by their prayer vnderstande either thanckesgeuyng or elles take such petitions for the dead as they be in deede in some places for figures of eloquēce and exornation of their stile and Oration rather then necessarie groundes of reason of any doctrine But I will make this matter more playne by an example or twaine not entending at this tyme to make any lōger discourse or disputatiō cōcernyng this matter S. Ambrose in his funeral oratiō or Sermō cōcerning the death of Theodosius the Emperour doth much cōmēd his vertues especially he commēdeth him for his great lowlines hūblenes of spirit for that he being an Emperour submitted him selfe to the discipline of the Churche and did publicque penaunce for the murder committed at Thessalonica by hys cōmaundement lamētyng his ouersight therin with abundaūce of teares which few priuate mē in these dayes would be contēted to do In the processe of this oration Saint Ambrose laboureth to persuade all men that Theodosius who had liued so godly was vndoubtedlye saued and at length pronounceth therof playnely vsing these wordes Fruitur nunc Augustae memoriae Theodosius luce perpetua tranquillitatae diuturna et pro hiis quae in hoc gessit corpore munerationis diuinae fructibus gratulatur that is The Emperour ▪ Theodosius of most honorable memorie now enioyeth perpetuall light and continual quietnesse and for those things whiche he did in this body he doth reioyse in the fruition of Gods rewarde How could S. Ambrose haue more plainely expressed his certain persuasion cōcernyng the blessed state of Theodosius And yet within a fewe lynes after he hath these wordes Domine da requiē perfecto seruo tuo Theodosio requiē quā parasti sanctis tuis Lorde geue rest to thy perfect seruaunt Theodosius the rest I meane which thou hast prepared for thy saints First he calleth Theodosius the perfect seruaunt of God But purgatory by the cōfession of the patrones therof is not for the perfecte but for the imperfect And moreouer what nedeth S. Ambrose to praye to God to geue Theodosius rest seyng he hath pronounced afore that Theodosius was already in possession of that rest and therfore not in purgatory where is paine as they teach contrarie to rest It is euident therfore that S. Ambrose in this and lyke places ment not to establish the doctrine of purgatorie or praying for the dead but vseth onely a figure of eloquēce and vehemencie of affection Likewise in the Greke liturgie entituled to Chrisostome are cōteyned these wordes following Praeterea offerimus tibi rationalem hunc cultū pro omnibus in fide quiescētibus maioribus patribus Patriarchis Prophetis et Apostolis praeconibus et euāgelistis martyribus cōfessoribus cōtinentibus et omni spū in fide initiato precipue pro sanctissima immaculata sup omnes benedicta d●a nostra deipara et sēper virgine Maria Moreouer we offer vnto thee this reasonable worship for al y e forefathers resting in faith for the fathers patriarches Prophetes Apostles preachers euangelistes for martyrs confessors cōtinent persons euery spirit endued with faith But chiefly for the most holy immaculate blessed aboue all other our Lady the mother of God and euermore a virgine Marie These are Chrisostomes wordes shall we nowe gather hereof bycause Chrisostome affirmeth the reasonable worshipping at the holy communion to be offred for y e Patriarches for the Apostles yea and for the blessed virgine Therfore the Patriarches Apostles and the blessed virgine are in Purgatorie It is to greate an absurditie This oblation therfore is onely a thankesgeuing to God for the Saints of God departed with the remembraunce of them by name who did in true faith departe out of this worlde These places wel weighed are sufficient to declare y e true meaning of many other lyke places alledged out of y e fathers for praying for y e dead for purgatory But to aunswer to the secōd sort who thinke this to much to come to nere to y e superstitious rites abrogated I would those mē would follow y ● example of y e Israelites in a time of variaunce betwene thē some of their brethrē the storie is cōt●ined the .22 of Iosue y