Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72904	A sermon preached at the funerall of the worshipfull, Gilbert Davies Esquire at Christow in Deuon. By W. Miller, minister, and preacher of Gods word at Runington. April 15. Anno Dom. 1620.	Miller, William, b. 1592 or 3.	1621 (1621)	STC 17923.5; ESTC S103509	16,465	31

I will haue respect vnto you and I will walke among you and I will bee your God and you shall be my people And this it is to liue vnto the Lord. Now to die vnto the Lord saith the learned Pareus Pareus Idipsum est quod viuere it is the same as to liue vnto the Lord and consisteth in these three things Euen in death to acknowledge himselfe to bee the Lords and therefore euen in death to pray to blesse and to rehearse the gracious benefits of God towards him as Iacob did Gen. 48. Secondly to dye vnto the Lord is patiently to vndergoe the punishment of diseases yea and death it selfe from the hand of God vndergoing those crosses with comfort which the Lord shall lay vpon him which may be as Looking-glasses wherin God may behold our faith and dependance vpon his prouidence the world may see our patience and our constancy so that hereby God may bee glorified others edified and instructed and our selues humbled vnder those his crosses and so seeke with speed to couer the spots of our sinfull soules with vnfained repentance Thirdly and lastly to die vnto the Lord is euen in death it selfe not to cast aside the hope of life through sure trust in God but considering that God as the Scripture teacheth delighteth not in the death of his children rather to haue sure confidence in God that hee will restore such as are dead from death to life againe according to that of the Apostle 1. Thes 4.13 14. 1. Thes 4.13 14. Brethren I would not haue you ignorant concerning them which are asleepe that ye sorrow not as others which haue no hope for if we beleeue that Iesus dyed and rose againe euen so them also which sleepe in Iesus will God bring with him and this it is to liue and this it is to dye vnto the Lord. O terque quaterque beati nos si sic viuamus Domino vt eidem moriamur quoniam sic Domino morientes Domino solummodo viuent O three and foure-fold happy and blessed were we if wee could so liue vnto the Lord that we might dye vnto the Lord because those that so dye vnto the Lord shall liue alone vnto the Lord. And againe ter contrà miseri c. Of the contrary side they are three times miserable that liue not thus vnto the Lord. For as many as in their liues liue not vnto God they shall all passe away like a shadow as a Post that passeth by and tarryeth not or as a Ship that rideth vpon the waues of the waters which when it is gone by the trace thereof cannot be found nor his path on the flouds is to be seene or as a bird that flyeth in the ayre and no man can see any token of her passage but heare onely the noyse of her wings beating the winde and parting the aire where no token of her way can afterward be found But to come now to the obseruation of the doctrines contained in my Text consider that it containeth two principall poynts of Doctrine the first is that none of the faithfull doe liue or die vnto themselues but vnto God The second that all and euery one of vs both in our liues and in our deaths are euer and alwayes in the power of God First I say that none of the faithfull doe liue or die vnto themselues that is to their owne glory and praise but vnto the glory and praise of God For better illustration of which first point giue mee leaue to shew that as there are three kindes of life so there is a three-fold death Of life I say there are three kindes the first naturall the second spirituall the third eternall The first which is naturall is of the body in the vnion of the body and the soule which must first be borne of man before he can enioy the spirituall 1. Cor. 15.46 according to that of the Apostle 1. Cor. 15.46 That is not first which is spirituall but that which is naturall and then that which is spirituall for albeit man was made to liue through the benefit of the soule yet the soule is so bound as it were to the grosse body that it should doe nothing but by bodily instruments or at the least by some materiall meanes and this is called our naturall life which we here enioy while we here beare about vs our naturall bodies The second kinde of life is spirituall and hath respect vnto the soule in regard of the vnion of it with God and Christ whereby Christ is said to liue in vs Gal. 2.20 according to that of the Apostle Paul Gal. 2.20 I liue saith he yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Son of God who loued me and gaue himselfe for me which is as much as if hee should say I liue not grosly carnally as once I did subiect to all worldly desires or rather I liue not my selfe which of my selfe am nothing but carnall but Christ liueth in me who by his holy Spirit at his heauenly will and pleasure guideth and gouerneth all my actions The third kinde of life is eternall hauing respect both to the body and the soule which is that life euerlasting whereby the Elect of God doe liue and raigne for euermore in the Kingdome of heauen through the grace of God according to that of our Apostle Titus 3.7 Titus 3.7 Not by the workes of righteousnesse which we had done but according to his mercy he saued vs by the washing of Regeneration and renewing of the holy Ghost which he shed on vs abundantly through Iesus Christ our Sauiour that being iustified by his grace we should be made heires according to the hope of eternall life Now of these three kindes of life the first that is the naturall life is common with the Elect vnto the very reprobates themselues the other two the one spirituall the other eternall are proper and peculiar vnto the Elect. And now as there is a three-fold life so there is also a three-fold death the one naturall the second spirituall and the third eternall The first which is called naturall is properly the death of the body when it is separated from the soule and it is called a naturall death not for that it properly proceedeth from nature in as much as we know that it is an effect of sinne but it is called naturall because by the iustice of God it is according to the nature of man corrupted for by one man sinne entred into the world and death by sin The second sort of death is called spirituall which is a separation of the soule from God sinne liuing and raigning still in the hearts of such wicked men who are hereof said to be dead in sinne The third sort of death is called eternall death which is an euerlasting separation from God and Christ to liue with the diuell in eternall torments which

kinde of life I call a death because it were better many thousand times not to liue at all in respect of themselues then to bee cast headlong into such endlesse and remedilesse miseries vnto which all the miseries and torments which we can any wayes deuise to be inflicted vpon man in this world being compared are nothing to those flames and torments which the damned dying this eternall death shall endure in hell world without end Now as of the three sorts of life the naturall is common vnto the godly and the reprobate but the spirituall and eternall life are onely proper and peculiar to the Elect of God So of the other side among those three sorts of death the two last come not to the faithfull ones but the first onely which is the naturall death is common to all both good and bad in so much that it is a true and noted lesson long since learned of euery man that It is appointed vnto all men that they shall once dye as well the iust as the vniust as well the beleeuer as the Infidell This the Apostle Paul doth plainly proue in Rom. 5.14 Rom. 5.14 Death raigned from Adam to Moses euen ouer them that had not sinned after the similitude of Adams transgression In which place the Apostle diuideth mankinde into two sorts that is into those that sinned after the similitude of Adams transgression and those that sinned not after his similitude affirming that death raigned not onely ouer those but also ouer them Heere let me stand and shew you this difference which will make the poynt most cleere Some there are that hold Adams transgression to be the violating of that expresse Commandement Thou shalt not eate of it and so affirme that they doe sinne after the similitude of Adams transgression that doe transgresse onely against the expresse Law of God and not those that sinne without the written Law which opinion answereth not to the meaning of the Apostle whose purpose in these words is to teach that euen before the Law death raigned not onely ouer those which by their proper actuall sinnes did voluntarily stirre vp against themselues the wrath of God as Adam did when he transgressed the Law of God by his actuall disobedience but that it raigned also ouer those which actually could commit no sinne which as the best expositors expound is to be vnderstood of Infants that haue no actuall sinnes in them Hence is that saying Ab Adamo mors est tyrannus omnibus ex aequo imperans Euen from the time of Adam which must not be vnderstood of Adam in his integrity but in the state of corruption for Ante peccatum solus regnabat Deus Before sinne was God did only raigne death is a tyrant that raigneth ouer all but now there are two principall raignes the one of life the other of death and yet in both these both in life and death we liue and dye not to our selues but vnto God who both can and will preserue them that liue and restore to life them that are dead he can I say because hee is God omnipotent the supremest Lord and generall Iudge to whom euery knee doth bow of things in heauen and things in earth he will also because he hath chosen vs and purchased vs with a price not of pure gold but of precious blood to be his owne Inheritance Hence is that of the holy Ghost Ioh. 1. He that beleeueth in me though he dye yet shall he liue and whosoeuer liueth and beleeueth in me shall neuer dye And thus much bee spoken of the first generall poynt of doctrine expressed in the first part of my Text where the Apostle saith Whether wee liue wee liue vnto the Lord and whether we die we die vnto the Lord. Now the second The second followeth which is this that all and euery one of vs both in our liues and in our deaths are euer and alwayes in the power of God 1. Sam. 2.9 It is the Lord saith the holy Ghost 1. Sam. 2.9 that keepeth the feet of his Saints the feet that is all their actions all their counsels all their studies and indeuours all which if God doe but once withdraw his fauour and his goodnesse from them they by and by faile and perish as we see it often commeth to passe by daily practice in naturall things for as long as God doth vouchsafe to communicate of his power vnto them so long they doe continue and liue but that being taken away they forthwith dye and perish True it is I must notwithstanding confesse that God sometimes suffereth euen those that are his Saints on earth to fall and slip into many sinnes teaching them thereby truly to vnderstand what their owne power is and what and how great is the corruption and deprauation of the humane nature to the intent that they should not attribute any thing vnto their owne power and strength Neither doth God alwayes preserue and defend euen those that are his from euery outward trouble and danger whereunto man is subiect but often hee is pleased to try them with many and sundry crosses and afflictions howbeit yet so that he still auerteth and turneth from those that are his all such noxious and hurtfull crosses as might abolish or destroy in them the hope of saluation and life euerlasting therefore is it that the Prophet Dauid cryeth saying Psal 66.8 9. Blessed be the Lord Psal 66.8 9. that holdeth our soules in life and suffereth not our feet to be moued Where the Prophet saith that God holdeth our soules in life the meaning is as if he had said It is God alone who by his power in all our life time keepeth vs safe as vnder the shadow of his wings that we might not faint and perish vnder the great burthen of affliction For many and great are the dangerous euils that hang ouer our heads continually whereby we may soone be brought to death and perish except the Lord defend vs from them Againe where he saith It is the Lord that suffereth not our feet to be moued it is as much as if he had said God so comforteth and confirmeth those that are his with his holy Spirit that while they liue they can with patience endure aduersities and are not so ouercome with sorrowes and impatience as once so much to murmurer against God or to forsake God and seeke for remedy in distresse by any other power or meanes than by the grace and power of God Thus I say the life of Gods Saints on earth is euer and alwayes in the power of God and not their liues onely but their deaths also for as my Text saith Whether we liue therefore or dye we are the Lords for God is and still will be Omega as well as Alpha Reuel 1.8 Reuel 1.8 And hauing once begun his good worke in those that are his Saints he will performe it saith the Apostle Philip. 1.6 Phil. 1.6 euen till the Day of Iesus Christ

A SERMON PREACHED AT THE FVNERALL OF THE Worshipfull GILBERT DAVIES Esquire at Christow in Deuon By W. MILLER Minister and Preacher of Gods Word at Runington April 15. Anno Dom. 1620. Reu. 13.14 Blessed are the dead that die in the Lord c. SAPIENTIA PACEM PAX OPVLENTIAM F K AT LONDON Imprinted by Felix Kyngston 1621. TO THE RIGHT WORTHY VERTVOVS AND religious Gentlewoman Mistrisse GARTHRVDE DAVIES W. M. wisheth all terrestriall happinesse heere on earth and all celestiall blessednesse in Heauen WOrshipfull being fully assured of the sincere loue and affection which you bare vnto him whose memoriall these lines desire still to reuiue I am bold to present them though rude and vnpolished vnto your fauourable Patronage and protection First because of that singular loue and liking which you haue vnto Religion and religious men especially such as are faithfull Ministers and Preachers of Gods Word Secondly because I thought it would be vnto you no vnacceptable seruice if I endeuoured by dead letters to preserue his vertues and perfections in liuing name whom cruell death hath too soone taken from you and vs and vntimely laid in dust and lastly to manifest vnto you the thankfulnesse of my heart for those many good and vndeserued fauours and encouragements in my calling heretofore from himselfe and since his death receiued from you These are the reasons which haue induced me to publish this my simple Weakling vnto euery vulgar hand and eye vnder your Worships name nothing doubting but that your fauourable patronizing of it will bee a principall meanes to couer the many wants and innumerable weaknesses thereof which men of gifts will soone espy Now the God of heauen blesse you together with that hopefull Branch that God hath sent you from his loynes who is now with God as a token of Gods loue and fauour to you both with long life beere on earth and eternall in the heauens Your Worships in all good seruice to be commanded W. Miller A SERMON PREACHED AT THE FVNERALL OF THE Worshipfull GILBERT DAVIES Esquire Rom. 14.8 Whether we liue we liue vnto the Lord and whether we die we die vnto the Lord whether we liue therefore or dye we are the Lords THe wise King Salomon in the Booke of his sacred Retractations if I may so call them I meane his Booke of Ecclesiastes hauing once fully described the deceiueable vanities of this deceiuing and vnconstant world and plainly shewed that all worldly prosperity is but vanity and that all which the world promiseth are but a few flashes of deceiueable comforts begins at last to deride the profane sensuall and vnsanctified affections of those men that set their onely hopes in the things of this life as if there were not a God aboue that would one day call them to a strict account Wherfore considering that there are no contentments in this life though neuer so many in number though neuer so potent and neuer so much exempted from a mixture of discomforts in our owne perswasion that can bring vs any farther in the way to heauen then to our death-beds or our graues yea considering Luk. 16.15 as the Holy-Ghost teacheth vs Luk. 16.15 that Those things which are highly esteemed among men Esay 55.8 are abomination in the sight of God and that as the Prophet Esay witnesseth Esay 55.8 that His thoughts are not our thoughts neither are his wayes our wayes therefore forsaking renouncing disallowing and disclayming the ioyes of men and all trust in worldly comforts that haue their furthest expiration at our departure from this world let vs not suffer our selues to be flattered with security nor our eyes to be blinded with false delusions but let vs be carefull to regard haue respect aboue all things as true seruants of our Master Christ to liue in his feare that we may dye in his loue for as the Apostle saith in the verse going immediatly before the Text None of vs liueth to himselfe and no man dyeth to himselfe That is as much to say both in the life of nature and in the life of grace men liue not vnto themselues but vnto God that is as Dionysius Carth. comments vpon that place Non ad gloriam propriam sed ad gloriam laudem Dei tanquam ad vltimum finem that is Men liue both in nature and in grace not to or for their owne proper and peculiar glory but vnto the praise and glory of God as to the chiefest end of liuing And againe as touching death there he saith No man dyeth to himselfe that is to his owne praise but to the glory of God in as much as the soules of Gods seruants being once separated from the body doe praise and glorifie the name of God without ceasing in the heauenly Kingdome world without end The reason of this Assertion the Apostle addeth in the next verse which are the words of my Text saying For whether we liue we liue vnto the Lord and whether we dye we dye vnto the Lord whether wee liue therefore or dye we are the Lords Which words of the Apostle are as much to say Among the societies of men no seruant is so much his masters as we that are Christians are seruants vnto Christ who hath bought vs with a price neither of gold nor siluer but with the precious price of his owne blood Now therfore as a seruant if he liue he liueth not for his owne or other mens aduantage but for the profit of his Master Or if he dye the gaine or losse is not to himselfe or others but to his Master only So all we that are the seruants of our Lord and Master Christ if we liue we liue vnto his praise or if wee dye wee dye vnto his glory so that Christ onely and none but Christ hath power vpon vs while we liue and power ouer vs also when we are dead as one that hath not onely created vs out of nothing still gouerned by his prouidence but also for our saluation hath giuen both his life and death To proceed to some diuision of these words after that the Apostle in the beginning of this Chapter hauing first made a distribution of the Romane Church which in those dayes was not Antichristian as now it is into two sorts of men the one firme the other weake disputing of the nature of things indifferent he giueth commandement concerning such things how those that are stronger shal behaue themselues against the weaker brethren where by the stronger Christians he meaneth such as well vnderstanding the Christian liberty were firmely perswaded that in good conscience they might omit the ceremoniall obseruance of Moses Law By the weaker sort of brethren he vnderstandeth those that although they beleeued in Christ as their onely Sauiour yet were ignorant of this that by his comming all ceremonies were done away and that so themselues were freed from the obseruance any more of the ceremoniall law and therefore obserued still among them an obseruation