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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	enter_v	sin_n	sin_v	5,487	5	9.5901	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67616	A sermon preached at St. Margarets in Westminster at the funeral of Mrs. Susanna Gray, daughter of Henry Gray, Esq., of Enfield in Staffordshire, who on the 29 of October 1654 began her eternal sabbath.	Waring, Robert, 1614-1658.	1657 (1657)	Wing W869; ESTC R27055	15,128	48

distraction in Religion The Heaviness of heart for Christs departure caus'd the Disciples to sleep when they should have watched and pray'd St. Gregory breaks off his Comment on Ezekiel to write Epitaphs on his Son as Aaron omits the evening sacrifice or a great part of the Ceremonie at his Sons death 2 In regard of the object we are to mourn for sins first and then for afflictions sicknesses deaths as the Effects and Consequents of sin So that death and other evils are the improper and secondary objects of sorrow Sin the onely proper object of grief and just cause of tears Because 1st Sin is the only evil John 17.15 being the cause of all other evils and without which miseries themselves are not miserable but are turned to the innocent to Exercises of their graces and occasions of redoubled Rewards and Glories 2. Sorrow in other evils save in sins only is useless and brings no proper remedy but adds more disquiet to our troubles Our tears naturally fall upon our breasts as it were to wash the stains of that part and are not to be wasted over graves that may save souls Our tears 't was the complaint of St. Chrys●stome are most abus'd by us wee lavish and spend them where they are not availeable on outward evils or over the dead We seldom saith he weep in the right place But as sins first deserve our sorrow so affliction and misery the consequents of sin more sensibly provoke our griefs and are indeed the just but secondary cause and objects of Sorrow Whence Sicknesses and Deaths are to be considered look'd on as the wages nothing surer than the Hirelings wages the effects and consequents of Sin For first so Sin and Affliction in Scripture are both represented under the name of Death Open my eyes O Lord that I sleep not in death that is in Sin that leads unto Death Ps 13.3 Pray unto the Lord to take away this death only Exod. 10.17 that is the plague of Vermin that did not so much threaten to destroy as to disquiet Pharoabs life In the Prophet Ezek. 7. sword without and death within is threatned when Famine Plague and other messengers of death are denounced whereupon the wise man concludes safely Prov. 8.38 He that loves sin loves death 2. To look on Affliction otherwise as not sent by providence either to punish or to discipline us as the Fiery Tryal either to refine and purge to better us or to consume us as the Wind either to fanne or to scatter us utterly is to look on them no otherwise than the Heathen as Chances and the casual events of the Fates Thus to bear them as things of course without any thoughts of Sin is to say that afflictiō riseth out of the dust or what is a blasphemy God less endureth That God willingly grieveth the children of men Jupiter non nocet nisi ut prosit Sen. From this consideration that Death and all other evils are the effects and consequents of Sin will follow these father Inferences 1. Against security in health or youth that as Death came into the world by Sin so it came over all the world in that all have sinned that we may not wonder when we find Children conceived in Sin should have death bequeathed to them before they are well entred into life Whence they which are not marks large enough for any of Deaths darts for any wound are yet wounded so often by it and find their grave in the womb that even the Child that is not grown to Davids span is yet old enough to die No security in any place or state of life while we carry about us not a body only but a soule temper'd with contrary and corrupt humors and a body of sin and death as well as of flesh We may conclude with the Apostle Rom 8.10 The body is dead through sin VVhat wonder if so many are cut off in the flower of their strength e're they well know how to live and lesse how to die 'T is the sinner not the sick or aged person dies Paradice alone had the tree of Life in it when Adam was cast out of that into this our Farth he brought nothing but Death and the Emblemes of Mortality See him no sooner faln than cast out of Paradice a flaming sword and a destroying Angel driving him from the Tree of Life the skins of Beasts that is Mortality it self serving to cover him and at last he condemn'd to dig continually the earth and to prepare his own Grave His posterity ever since feeding their Luxury and sustaining their life with the death of birds and beasts mortibus vescimur doth not he seem to have planted in this our earth the tree of Death whereon all the fruits perish e'r they come to maturity some in the bud others in the growth VVe passe through so many deaths to Eternal life from the womb of the mother of the world of the earth to heaven In the midst of life we are in death and like sentenc'd persons under a reprieve however we are permitted to live yet to enjoy no certaintie of life as not knowing when we may be called forth to execution VVhile we walk upon earth we alwayes tread over our graves and know not whether our next step may bring us into it For our bed is made in the dark and our graves lie ready open for us but as pits covered with snow 2 Against impatience or Immoderat sorrow If sin brings forth death we are to cōsider death as an evil not so much inflicted by God as drawn upon our selves by our own deserts as it were our own choice and therefore with more patience to be indured Wisd c. 1.13 16. God made not death adeo non est creatione sed ordinatione aut ultione in poenam peccati he fram'd it not he meant it not for a creature but ordain'd it for a punishment of his disobedient creature for then should the great work-man have destroy'd his own works which yet he allow'd to be good the Creator should have been the Abbaddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Confounder of his own creature but death was the creature of Mans Invention and as his own brood makes way for its birth like the Viper by eating through the entrails of the Parent 3. Against fear of death as well as sorrow that as other Afflictions so death in its self is not simply evil and therefore not simply to be fear'd or mourn'd but in reference to sin the sting of death is sin Sin alone makes death deadly and miseries miserable Death like those creatures which take their colours from the place to which they cleave as the Polypus and Camaeleon becomes good or evill as the persons are to whom it happens It is the voice from Heaven could our dull earth be perswaded to hear it that they are blessed who die in the Lord What is it then we mourn for either our friends losse who is more

your sight after the better part ascended above to the Heavens as we have great cause to believe and hope by the assurances of eternal life in this Virgin departed And what greater assurance can there be If in the words of the Church we are to know for a truth Preface before the Catechism and it is certain by Gods word that Children being baptized have all things necessary for their salvation and are undoubtedly saved How much more this child who was blessed with a Lois and an Eunice that gave her a Bible for the first thing to play withall and taught her first to lisp the language of Canaan before she could speak her Mothers Tongue who even with her milk suck'd in the sincerer milk of the word As they write of the blessed Virgin Mary that at three years she entred the Temple offer'd her self as a living Sacrisice at the Altar warm'd her hands and her heart at the holy flame and made Religion her pastime before the vanities of the world or the pleasures of sin could seduce her so was this Virgin brought by her Parents to the Temple as it were after her Saviours steps to ask of the Doctors the way of life even before she could firmly walk in it She learn'd Repentance ere she knew what it was to Sin She first began the life of Grace ere she attain'd the full life of Nature and had her Senses exercised in the knowledge of Good and Evil before she could distinguish the degree of bravery and Pride She yeelded her self to be regulated by Religion before she could be abused by sense or reason Her first care was not her Dress or Looks but her pensum quotidianum de flore Scripturarum as St. Hierom directs Laetal l. 2. Ep. her dayly task out of the choicest Scripture to sanctifie her memory as well as her Affections Instead of wanton Songs she repeated the Psalms which was an ability required to make a Divine in the Primitive times but was it not strange in those tender years she had not only strength and force to hold Davids Harp but to tune it when others of her soft age would call for a Companion she cryed out come Lord Jesu come quickly and I pray thee help thy servant whom thou hast redeemed with thy most precious blood What can we imagin but that she who breath'd her first air in Devotion and her last in Prayers who was sealed to eternal life by Baptisme and kept in the assurance and blessed hope thereof by a pious education had gained the Love of our Saviour much sooner than the young man who had observed all that God commanded even from his youth though not so perfectly as he conceived In summe she was brought up One of the Order of St. Pauls Virgins who from her Infancy onely cared for the things of the Lord. And here might it be safe to expostulate with the Almighty I should aske Why these Graces that are not to be received in vain by us or rather Offer'd than Given Why so fair characters that others might take copies from thus immediately blotted out and dust thrown on them VVhy doth God delight to crop such fragrant flowers in the bud ere they are fully blown Is it that the unwholsom Air or rude Touch might not fully them Indeed so we read some hastily snatched out of the world as out of a Pest-house Ne malitia corrumperet Intellectum before Malice or Vanity should infect their minds Some are taken away out of a special Love and Tenderness of God because there is some good Thing in them towards the Lord God as Jeroboams son 1 Kings 14.13 Is it to shew that we have here no abiding City that this world is but our Tyring room or stage where some Mute persons are brought in onely for Number or shew meerly to passe over the Stage and so serve to grace it even in the Passage not unlike Angelical apparitions Or is it as a devout pensive VVriter observes that God trains us as we do our children by giving them gay and precious things but demanding them immediately again to try our Submission whether we could with Abram yield up sacrifice a child at Gods call and give thanks with Job to God even when he resumes his Gifts The Lord giveth and the Lord taketh away Blessed be the name of the Lord. Let not this yet discourage Parents from making their Children fit for Heaven and the society of Angels But rather shame those careless and indulgent Parents Parents indeed as the Apostle terms them afte rthe flesh as who had no share in the Soul who being forward to surrender to God in Baptism by a most holy Vow the Children they received from him are not yet afraid with Ananias and Saphira to withdraw that they had once devoted to the Lord and neglect the teaching them to keep their Vow as religiously at least as formal Nuns would VVill they not allow that Diligence that senselesse Creatures use in trayning and practising their young ones seeing we bring them forth as deformed and mishapen in the sight of God as any ugly Lumps of flesh the Bear is said to whelp Shall we deny them the labour of our Tongues to instruct them and to lick them into shape Having betray'd them to a life of Sin and Misery Ought we not in conscience in Equity procure them that other life of grace and glory Let the Duty or the Shame the Terror or the Comfort answerable to the Education of your Children move you to express your Affection in this pious Care of providing a richer stock of manners then of Fortunes and hopes of a more lasting Inheritance St. Hierom observes from Ezekiel 18.28 The Sonne shall not bear the iniquity of the Father nor the Father the iniquity of the Son That this only frees and secures the Parents in these Children that yet arrive not to the use of Reason that live not on their own score that have no proper Motion of their own but as the Parents limbs what the Parents derive to them in these the Parents negligence or sinfull Indulgence makes them who are said to live again in their Children to perish rather in their sinfull courses and to invert the threat of the Commandement that the sins of the 3 and 4 Generation shall be visited and avenged on the Parents who have propagated those sins by their loose neglect or example On the other side the joy of those shall be redoubled and multiplyed with their seed who being not more ambitious to enlarge their Family than the Houshold of the Faithfull or to propagate their own name more than Gods may with boldness present themselves with their righteous seed at the Throne of God Behold us and the Children that thou hast given us These are they that may with more comfort lose their Children at Gods Call than others enjoy them amidst other frail possessions and uncertain contents of this life seeing children so lost are not to be accounted lost Whence the Father observes Job having by his patience merited a double Restitution of all his other losses had not his Children redoubled for they are not taken away they are only secured in the hands of God and sent as pledges before us to be more happily recovered and enjoyed for ever when some shall be gathered to their Fathers and others more gloriously gather'd to their Children whom they are to follow first in their Innocence then in their Inheritance and Happiness That Kingdom of Heaven which none shall enter that are not like unto those little Children To both which God fit us and then hasten his Kingdom Even so sweet Jesu come quickly Amen FINIS