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	wage_n	4,026	5	11.2119	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32022	The happinesse of those who sleep in Jesus, or, The benefit that comes to the dead bodies of the saints even while they are in the grave, sleeping in Jesus delivered in a sermon preached at the funeral of ... Lady Anne Waller, at the new church in Westminst[er], Oct. 31, 1661 : together with the testimony then given unto her / by Edm. Calamy ...	Calamy, Edmund, 1600-1666.	1662 (1662)	Wing C255; ESTC R1658	30,610	40

that sleep in him with himself into Heaven where they shall be ever with the Lord in perfect Happiness So much for the explication of the three Doctrines Use 1. Let us not mourn immoderately for the death of our Godly Friends and Relations This is the Use which the Apostle would have us to make Mourn we may but not as the Heathen who have no hope Let us remember that the death of a Child of God is nothing else but a comfortable and blessed sleep that he goes to the Grave as to his Bed and there lieth free as a man asleep from all Cares and Troubles and at rest from all his Labours that even while he is in the Grave he is asleep in Iesus and there continueth a Member of his Body that his very dust is precious in Gods sight and part of Gods Election Christs Redemption and the Spirits Sanctification That by vertue of its Union with Christ his body while in the Grave is not utterly extinct but there is a Substance not only reserved but preserved to be raised to everlasting Glory That Christ hath so perfumed the Grave as that it is nothing else to him but as a Tyring-house and withdrawing-Room In a word that he lieth down in his bed till the Morning of the Resurrection and then he shall put on stolam immortalitatis the Garment of Immortality and his vile body shall be made like unto the Glorious Body of Iesus Christ. Let us comfort one another with these words Let us not weep immeasurably for those from whom all Tears are wiped away but let us consider their unspeakable g●in Death hath put an end to all their temporal and spiritual evils and opened a door for them to everlasting Happiness Use 2. Let these Doctrines serve as a Precious Antidote to all the people of God against the fear of Death and of the Grave Why should we fear that which if it should not happen we should be superlatively miserable as the Apostle saith If we had hope only in this life we were of all people most miserable And therefore when there was a Rumour spread concerning St. Iohn that he should never die he himself Ch. 21.23 rectifieth the Mistake yet Iesus said not unto him he shall not die As if he should say God forbid I should be so miserable as never to die Though a man in Christ could live for ever in this world and be alwaies young rich and healthful yet he would account himself most miserable because while he is here he is absent from Christ who is his Life and from God who is his Happiness and full of sin which is his greatest Burden And therefore as Iacob rejoyced when he saw the Chariots which should carry him to his Son Ioseph so should the People of God rejoyce when Death approacheth which will carry them to Christ. And as God said to Iacob Fear not to go down to Egypt for I will go down with thee and I will also surely bring thee up again So methinks I hear God saying to all his Children Fear not to go down to the House of Rottenness for I will go with you and tarry with you and watch over your dead As●es with the eye of my Providence and will surely bring you out again and raise you unto Eternal Glory Let us not look upon Death as presented unto us in Natures Looking-Glass but as it is set down in a Scripture-dress Nature presents Death in a terrible manner The Philosopher cals it of all terrible things most terrible Iob cals it the King of Terrors It is terrible three manner of waies 1. Because it is a Separation between two dear and ancient Friends the Soul and the Body who having lived long together are very loath to part asunder There is nothing more contrary to Flesh and Bloud then the separation of the one from the other 2. Because it is the Fruit of sin For the wages of sin is death Had Adam never sinned we never should have died By one man sin entred into the world and death by sin and this makes it terrible 3. Because of the After-claps of Death For after Death comes Iudgment and after Judgment everlasting Salvation or everlasting Condemnation This makes Death very terrible to those who have the guilt of sin upon them unrepented of and who are under the just fear of Everlasting Burnings and indeed to all men out of Christ death is of all terrible things most terrible as you shall hear in the next Use. But to you that are in Christ the sting of death is taken away and it is become of all desirable things most desirable It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith It is much far better It is nothing else but a quiet and placid sleep a putting off our cloaths and going to bed till the Morning of the Resurrection Therefo●e Austin saith That a Child of God should be as willing to die as to put off his Cloaths because Death is nothing else to him but a putting off of his Body which is Animae Vestimentum the souls Garment and a departure from Misery to everlasting Happiness a le●ting the Soul as a Bird out of the Cage of the Body that it may flee to Heaven Death to a Child of God is the Birth-day of Heavens Eternity a putting off of its Earthly Tabernacle and a going to a House made without hands eternal in the Heavens It is an uncloathing of himself that he may be cloathed upon with his House which is in Heaven It is a going to his Fathers House where he shall enjoy perfect and perpetual Happiness There are 10 Springs and Fountains of Consolation to a true Saint against the fear of Death 1. When he dieth though his Body be laid in the Grave yet his Soul is immediatly received up into Heaven his best part is at the Instant of Death blessed and happy 2. His Body at death doth not die but only sleepeth as Christ said of dead Lazarus and is at rest and is asleep in Iesus even while it is in the Grave and is part of that man who is a Member of Christ and under the Care and Love of God 3. His Soul though it be in Heaven can never be perfectly and compleatly happy till his Body be joyned to it 4. Christ himself as he is the Head of his Church can never be perfect till his Body be raised from the dead and crowned with a Crown of Glory 5. Christ hath conquered Death for him he hath not only sweetned and sanctified it but conquered it according as it was fore prophesied I will ransom them from the Power of the Grave I will redeem them from Death O Death I will be thy Plagues O Grave I will be thy Destruction He hath led Captivity Captive and death is one of those Captives as well as the Devil He hath disarmed Death and taken away the Sting

good have joy and happiness The wicked misery and torment The Soul of the wicked goeth immediately to Hell where it hath little list to sleep and his body lieth asleep in the grave But how Even as a Malefactor that sleeps in Prison the night before he is executed but when he awakes he is hurried and dragged to execution So the wicked man falls asleep at death but when he awakes he awakes to everlasting damnation But a Child of God when he sleeps the sleep of death he sleeps in the arms of his Eldest Brother and when he awakes he awakes unto everlasting happiness Quest. 3. In what particulars may the death of a Child of God be compared to sleep Answ. I have already in a Sermon printed without my knowledge given thirteen resemblances between death and sleep and therefore must of necessity here omit them lest I should seem actum agere At the present I shall only mention these two 1. The death of a Child of God is called a sleep because he is thereby layed to rest The Scripture calls their graves their beds of rest And the Apostle tells us That they which dye in the Lord rest from all their labours They are at rest from all corporal and spiritual evills First From all corporal evills 1. From all sicknesses diseases pains and all other bodily infirmities Death is that great Physitian which will cure Gods people of all diseases at once and for ever Thus the blind and lame man said one to the other at the Stake Bishop Bonner will cure thee and me this day 2. From all worldly griefe and sorrow For at death all tears shall be wiped from their eyes and there shall be no more sorrow Rev. 21.4 3. From all laborious and painful employments Martha shall have no more need to complain of Mary nor shall the Prophets of God waste their bodies by preaching Ipsa cessabunt misericordiae spera ubi nulla erit indigentia nulla miseria 4. From all the wrongs injuries and persecutions of the wicked world In this life they are mocked scoffed and persecuted but when death comes they are like a man above in the upper Region where no winds nor storms can come 5. From the evils to come upon the wicked world Thus St. Austin was layed to rest immediately before Hippo was taken by the Vandals Luther before the Wars brake out in Germany and Paraeus before Heidleburgh was sack'd by the Spaniards Secondly From all spiritual evils 1. From the hurt of the Devil and his temptations Death puts them above his reach so as he shall not be able to hurle one fiery dart any longer at them 2. From evil company and evil examples In this life the Wheat are mingled with Chaff and Tares and cannot but hear the name of the Great God blasphemed and dishonoured which is a great vexation to them as it was to Lot in Sodom But at death they shall be separated from all chaff and tares and shall never hear God dishonoured any more 3. From Divine desertions In this life God many times withdraweth the light of his countenance from his sinning Children which is more terrible to them than death it self For if his loving kindness is better than life then his frowns are worse than death But after death the light of Gods countenance shall shine perpetually upon them and never admit either of a cloud or Eclipse 4. From the very being and existence of sin The death of the body frees them perfectly from the body of death Death drieth up the bloudy issue of sin root and branch As sin at first begat and brought forth death so death at last destroyes sin as the worm kills the tree that bred it Therefore St. Austin saith Plus restituitur quam amittitur More is restored to a Child of God than he lost in Adam For Adam had only a power not to sin but he by death hath an impossibility of sinning Sin was Obstetrix mortis a Midwife to bring death into the World and death is Sepulchrum peccati a Sepulchre to bury sin in Insomuch as death is now become not so much the death of the man as of his sin and misery Hence it is that our burying places are called by the Greeks Dormitories or sleeping-places and by the Hebrews The houses of the living 2. The death of a Child of God is called a sleep propter spem resurrectionis To intimate unto us the assurance of a Resurrection Thus Christ saith of Lazarus Our friend Lazarus sleepeth but I go that I may awake him out of sleep Death is nothing else saith St. Chrysostome but a temporary sleep Sleep is a short death and death a longer sleep As he that goeth to sleep sleeps but for a certain time and awakes in the morning out of sleep So he that sleeps the sleep of death when the Trump of God shall found shall awake arise out of his grave as out of his bed in the morning of the Resurrection St. Austin saith That the Scripture saith of those that are dead that they are but asleep because of the certain hope of a Resurrection by which they shall speedily be awakened from the sleep of death and raised out of their Sepulchres as out of their beds Hence it hath formerly been and still is a godly custom amongst Christians when any of their religious friends die to say of them They are not dead but Obdormi●nt in Domino They are asleep in the Lord. And this they do for the comfort of their Relations and to create in them a contempt of this present life and a sure and certain hope of a Resurrection unto life everlasting Before I make use of this I shall speak something to the second Doctrine Doctrine 2. That the bodies of the Saints even while they are in their graves are asleep in Iesus They that sleep in Iesus This is a very excellent and singularly comfortable expression worthy to be seriously weighed and considered For the understanding of it I will shew First What it is to sleep in Iesus Secondly What glorious benefits and advantages come to the bodies of the Saints by this priviledge 1. What it is to sleep in Iesus This expression signifieth two things 1. That a true Saint dieth a Member of Christ united to him by a lively saith He is one that abideth in the Faith till the last gasp and as the Apostle saith dieth in the Lord that is engraffed into the Lord Iesus Christ. 2. That he doth not only die in Christ but continueth a member of Christ and united to him even while he is in the grave For this Text speaks of all Saints departed from the beginning of the World So also they that sleep in Iesus that is They that are now in their graves and are there asleep in Jesus The like phrase is used 1 Cor. 15.18 Then they also which are fallen asleep in Christ