Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	become_v	life_n	sin_n	4,944	5	4.5763	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76239	An antidote against immoderate sorrow for the death of our friends: taken from an assured hope of our resurrection to life and glory. Delivered in a sermon preached in the parish-church of North-Wraxall in Wiltshire, the 12th. of Aprill 1660. at the funeral of Sr William Button Baronet. By Francis Bayly his houshold chaplain.	[Bayly, Francis, fl. 1660].	1660 (1660)	Wing B1474; Thomason E1026_5; ESTC R208754	22,562	34

her dead on the Crosse we may see him suffering for sin in his Resurrection triumphing over Death although by his death he merited and by his suffering the curse was taken away yet by his resurrection the hope of life is begotten again in us Calvin gives this reason Quia ut ille resurgendo c. because as he by rising became deaths Conquerour so the victory of our Faith doth consist in the resurrection agreeable to that of the Apostle who dyed for our sins but rose again for our justification 'T is true the death of Christ is the fundament but his resurrection is the complement of our salvation and therefore Aquinas amongst other reasons why he gives that it was necessary that Christ should rise again makes this the last but not the least ad complementum salutis nostrae for the perfecting of our Salvation for saith he Christ by rising himself bequeathed unto us an everlasting one he is therefore tearmed the resurrection and the life because to us he is the Author of both Hence St. Paul Col. 3.4 When Christ who is our life shall appear then ye also shall appear with him in glory and as it is further expressed Heb. 5.9 He being made perfect became the Author of eternal salvation to all them that obey him for as in Adam all dyed so in Christ shall all be made alive therefore Col. 3.18 he is called head of the Church and first-born from the dead not only because he raised himself from death to immortal glory but because he is principium effectivum c. the effective principle and cause of the rising of all his Members not only the meritorious cause who by his passion and victory over death merited a glorious resurrection for us as it is Rom. 8. Not only the exemplary cause for the glorious resurrection of Christ doth shew unto us an example of our future Resurrection unto glory is it is Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body but the efficient cause hence by the Apostle he is called primitiae dormientium the first fruits of them that slept 1. Cor. 15.20 But now is Christ risen from the dead and become the first fruits of them that slept now he is called the first fruits of them that sleep because as under the Law the offering of the first fruits was the cause of blessing and consecrating all the rest of the fruits primitiae enim frugum non consecrabantur Deo ut solae essent sanctae sed ut reliquus anni proventus sanctificaretur Zanchie the first fruits were not consecrated unto God that they alone might be holy but that all the encrease of the year might be blessed for thus were they made sacred one sheaf is taken out from the rest which sheaf was called the first fruits that in the name of the rest in lift up alost and shaken to and fro before the Lord that done not only the Sheaf so lifted up was holy but all the Sheaves in the Field were holy no lesse than it and the rule is Rom. 11.16 If the first fruits be holy all the lump is so too thus fareth it in the resurrection We are all dead saith the Apostle dead sheaves all one and that is Christ was in the manner of a sheafe taken out of the number of the dead and in the name of the rest lift up from the grave by virtue whereof the first fruits being restored to life all the rest of the dead are entitled to the same hope in that he was not lift up for himself alone for Christ rose not as a private person to himself alone but as a publick example representing and effecting it to us all the same nature and property shall be derived from the roots to the branches from the head to the Members the rising were untoward and preposterous should not the head rise first it were imperfect and fruitlesse should not the Members follow after decet quemadmodum praecessit caput saith St. Bernard it is but natural proportion that as the head is gon before the Members should follow after which are quickned by the same spirit First to the life of grace then of glory But if the Spirit of him that raised up Jesus from the dead dwell in your mortal bodies he that raised up Jesus from the dead shall also quicken your mortal bodies Rom. 8.11 Whereas Oecumenius observes he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a difference between raising the just and the unjust all shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their rising again but all shall not be quickned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a larger extent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not to life alone but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to life and glory and they are those that sleep in Jesus saith the Apostle that adducet cum eo God will bring with him such who have an interest in him by faith which is the limitation of the persons to whom this blessing belongs my next part which I promised to handle and now offers it self to our Consideration which I reduced to this proposition 2. Only those who have an interest in Christ by faith will God bring with Christ to glory The wicked shall awake out of the dust and rise again but to endlesse torments it were well with these wretches if the Sea and Grave might still retain them better still to say to the wormes you are my brethren and Sisters and to corruption thou art my mother then having broke alliance with them to be in a far worse family of the damned Spirits when God shall dismisse them with a goe ye cursed into Hell fire prepared for the divel and his Angels it is remarkably set down Matt. 27.52 That when Christ rose many dead bodies of the Sts. arose not one wicked man to premonish us that none shall rise with him to glory but such who are incorporated into him by faith Therefore saith he whosoever beleiveth in me shall never dye Joh. 26. That is the second death for he that hath part in the first resurrection over him the second death hath no powen it was to the faithful Servant that Christ said enter into the joy of the Lord but cast the unprofitable Servant into utter darkness where shall be weeping and gnashing of Teeth Matt. 25. It was the Interest of St. Paul had in Christ by faith that enabled him to his cupio dissolvi I desire to be dissolved and therefore was he assured of the Crown because he had kept the faith I have fought a good fight I have finished my course I have kept the faith henceforth there is layed up a crown of glory for me nothing can unty this knot or break this union which a true faith makes between Christ and a Christian nor life nor death nor powers nor principalities saith the Apostle this enabled Moses to contemn the

fear nothing but fin for why should a man fear Death which doth but restore him to him that made him time at mortem qui deum non timet sed si sperare desideras desine timere Let him fear Death that fears not God for nothing makes Death so terrible as a bad Life Let then the fear of God inlarge thy heart and then thou needst not fear the day of Death for here is the difference the good Mans hope is ever in Death but the worldling ends his hope and happinesse when he dyes As Ahab said to Elias so saith he to Death hast thou found me O mine enemy whereas the other saith as David said to A●imaaz let come and welcome for he is a good Man and cometh with good things Aristotle indeed was wont to call Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terrible for so it is to the Faithlesse and wicked Man to whom it is but the beginning of endlesse torments but not to the childe of God to whom it is but a change a passage to a better life it cannot be terrible unto them for sin the sting is pulled out and though it may kisse yet it cannot hurt them therefore Christ bids them be of good cheer for I have overcome death mors morte redempta O Death I will be thy Death so that now to Gods children it is an advantage That which was the wages of Sin is now made the reward of Righteousnesse so saith Nazianzen ita paena ipsa in m●ser cordi●m ●essit These were therefore the comfortable words of a Mother to her dying Son peto nate suspice coelum c. I prethee my Son look up into Heaven for thy Life is not taken away but changed or a better for saith Chrysologus transfertur vita morte non aufertur Life is but changed not taken away by Death when the Sun Sets he Riseth he Sets in our Hemisphere and Riseth in another so the faithful though he Sets here yet he Riseth in Heaven O then the more then thrice happy condition of Beleevers who can look Death in the face with a smiling countenance whilst they look through it at Glory who can behold God as their Father the offended their surety the Judge their Saviour who can therefore resigne their Soules with that Swan-like Simeon into the hands of their Redeemer Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation Consider this and tremble thou prophane Atheist whose destruction draweth nigh for whom is reserved the blacknesse of darknesse scoff not too fast Christ shall have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his appearing desuper ac superne saith Chrysostome above and below the appearing of his Glory the brightnesse of his coming rendring vengeance to such who know not God but mock at his coming Consider this thou carelesse and secure Christian and do no longer dally with thy Repentance for after Death there is no place left for it think not to be of the Church Triumphant unlesse by Faith thou art a Member of the Militant think to dye the Death unlesse thou dost strive to live the life of the Righteous for he that will dye comfortably must live piously a lively Faith in this provides Salvation which after is not to be obtained Death is a summoner to Judgement this Life is the way whilst we are in the way let us make our attonement and defer not saith the Son of Sirach til Death to be justified O consider this all you that hear me this day and neglect no opportunity to have an interest in Christ by Faith that when Death shall come to summon us it may prove but a sleep the Grave a Down Bed and the Resurrection a triumph at which time we shall be caught up in the Heavens to meet the Lord and ever remain with him in everlasting blisse and happinesse I have now done with my Text and come to speak something concerning the present occasion The Papists tell us that Images are laicorum libri Lay-mens Books I am sure that dead Bodies are vivorum libri living mens books wherein every every one may read a true lesson of his inevitable mortality sero aut citius sooner or later to the same place for Death is impartial and spares neither Peasant nor Prince When I look upon your habit and countenances I cannot but read in them the Emblemes of true grief and sorrow but when I behold this pious Ceremony it doubtlesse bespeaks not onely your Charity but likewise your hope and expectation of a Resurrection to life else why this Funeral pomp and solemnity indeed Tears and Lamentations are opposite to hope but a ceremonious respect doth both manifest and bespeak it for if the dead rise not why are ye then Baptized for the dead why do you wash them Calvin on the 9. of the Acts intimates the reason ut in morte ipsa visibilis aliqua resurrectionis imago piorum animos in bonam spem erigeret That in Death it self some visible representation of the Resurrection might erect the mindes of the faithful unto a good hope undoubtedly beleeving that that very Body should hereafter appear as unblameable before the Tribunal of Jesus Christ as after washing it seemed clean and spotlesse before the eyes of men Tell me saith Saint Augustine De Civ Dei 1. Why was Tobyt registred for burying the Dead why the Women for anoynting Joseph for embalming the body of our Saviour Non quod ullus cadaveribus sensus not that the Bodies were sensible of this courtesie but to shew that our Bodies though dead belong unto the Lord and to confirm our Faith in the Resurrection Thus whilst our Faith adorns a Funeral a Funeral may encrease our Faith Those dispositions therefore are little below Barbarous which snarle at a decent interment of the dead for whom notwithstanding I have not so much charity to pray that it may not be their fate to be buried like an Asse having neither Sepulcher nor Sexton as it was said of Jehoiakim they shall not lament for him saying Ah my Brother or Ah my Sister they shall not lament for him saying Ah Lord or All his glory but shall be Buried with the Burial of an Asse drawn and cast forth beyond the gates of Jerusalm I doubt not but it is expected that I should speak something concerning this our deceased brother but I wish there had been choice made of one whom custome had better vers'd in these funeral Panegyricks and parts enabling to have lim●'d forth his worth in a more lively Chararacter But since 't is my task give me leave to strow some flowers upon his Herse and be your remembrancer of his vertues whose name shall not rot like the wicked but like a jewel shall remain unto posterity for the righteous shall be had in everlasting remembrance So that to mention yea to commend the dead we have warrant not only from the custome of the Greeks the

Romans but Gods ancient people the Jews and the Primitive Christians whose funeral Orations are still extant nay that little good we find in bad men deserves a register David himself penn'd Saul an Epicaedium Saul and Jonathan were lovely and pleasant in their lives and in their death they were not divided ye Daughters of Israel weep over Saul who cloathed you in Scarlet with other delights a Sam. 1.23 To begin therefore from whence he had his beginning he was descended from an antient and Worshipful Family which hath been alwaies accounted no small blessing as a strong obligation and spur to Worthy and Noble actions which were such in him that his personall Vertues did adde a lustre to his naturall Honour After the care of his Parents and Master had fitted him for Oxford he spent some time there under the care and tuition of Dr. Prideaux Thence travailing in the company of Sir Arthur Hopton the Kings Agent through France into Spain and returned by Geneva having his soul untainted either with the pompous superstition of the one or the Phanatick novelty of the other neither affecting the supercilious gravity of Spaniard nor the fantastick levity of the French the usual disease of travail but returning with so much of either as might serve to make him an accomplish'd Gentleman serviceable to his Country had he not lived in an age wherein honesty and loyalty hath been accounted a crime and a bar to honourable Employments Afterwards marrying with a virtuous and pious Lady descending from an ancient and worshipful family in Devonshire living together all their time in true Love and Amity having not only their hands in marriage but as it is said of Jonathan and David their souls knit together in true affection and though God blessed them not with any off-spring yet his love was such to her that he might well have said as Elkannah did to to Hannah am not I better to thee then ten Sons and though he had none of his own yet some Orphans might say of him that they found in him a father witness his care and expence towards his Nephews and Neeces whose Charity was not only confined to his own relations but that it overflowed to others breeding up the child of a neighbour deceased minister at School and not leaving him there but maintaining him at Oxford whose necessity I doubt not will still be supplyed by his charitable Lady Yea such was his charity in general unto all not only those of his own and neighbouring parishes but whomsoever else necessity doth comprize under that title that I beleive none ever went away unsatisfied or not having ample occasion to blesse God for him so that I may say of him as Nazianzen said of himself ne mihi accidat ut dum pauperes egeant ego ditescam illorum inopiae non succurram the necessity of whom he charitably supplyed so far from ostentation or pharisaical pride that I may say of him that his left hand knew not what his right hand did stealing opportunity to supply the necessity of those who formerly had lived in a condition to supply the wants of others For his Hospitalitie towards all rich and poor that which St. Paul so much commends and Abraham so loved yea so loveth still saith Chrysologus Serm. 121. ut parum se beatum eredidit c. that he would scarce think himself happy in heaven if he were deprived of the use and exercise thereof it was such that by it together with his prudence and affability he won so much upon the affections of all that he became the love and darling of his Country who doubtless would have testified it in an ample manner by their free and voluntary choice of him to have served as a Member in this succeeding Parliament on which the eyes of most next under God I hope are fixed for the settlement of this distracted and almost distructed nation had not God thought it fitter by a writ of remove to take him from this Lower to that Upper house and to make him a Member of his own heavenly Court For his Piety towards God he was a constant frequenter of his Ordinances making his house a little model of a Church where besides his own private Devotions Morning and Evening Sacrifices were daily offered unto God and I doubt not acceptably they being presented unto him in the same language and form which the Church prescribed greatly admiring at the Piety and Prudence of the Church in her choice composure from the which none of his Servants could presume to be absent without a severe check resolving with Joshuah I and my houshold will serve the Lord. But when his Sicknesse which began with a Cold and continued with a violent Cough had confined him to his Chamber and his Friends became more fearfull of his recovery I began a serious discourse with him concerning Death and Mortality and a due preparation thereunto he replyed that if God thought it fittest to take him out of this world he could patiently submit to his Will but if God would be pleased to spare him he should be thankful and was resolved by Gods grace to spend that time which he should add to his dayes more to Gods glory much like that of the Prophet David O let my Soul live and it shall praise thee returning me hearty thanks for my spiritual advice and Counsel telling me withall that the oftner my discourse was to this purpose the welcomer I should be into his presence which encouraged me unto the performance of my duty with the greater cheerfulnesse and alacrity ever finding his discourse so full of Piety and true contrition enough to have confirmed a Christian and converted an Atheist But growing weaker in Body but increasing in Spiritual strength he desired to receive the Sacrament of the Lords Supper which he did with Humility Devotion and Cheerfulnesse spending the remainder of his time which was some two dayes and nights almost wholly in Prayer which was performed by my selfe and a neighbour-Minister he in the interim preaching unto us such Sermons of Piety and Contrition expressing so much grief and sorrow for his sins such a true and and lively Faith in the Mercy of God for the merits of his Saviour for the pardon and remission of them that it were little lesse then uncharitablenesse it selfe to doubt his Salvation And when his loving and careful Consort who would never leave nor forsake him untill Death writ the Bill of Divorce lay by him bemoaning her losse and bathing his Pillow with her Tears he prayed her to be more cheerfull and not endeavour to keep Death from him which would soon bring him to Christ the like he said to his Servants standing about his Bed lamenting their losse in him But when his Tongue which had been an instrument to blesse and praise God could no longer perform its office his eyes and hands became his Orators to Heaven for mercy with which emploring the assistance of those that stood by in prayer which being ended he turned aside and not long after fell asleep resigning his Soul into the hands of his Redeemer In fine he was I had almost said what was he not he was a good Christian a loyall Subject preferring his duty and a good Conscience of the which too many have made Shipwrack before his F●●are 〈◊〉 Son of the Church a lover of the Orthodox Clergy a releiver of the wants of those that suffered for the testimony of a good Conscience a most indulgent Husband a loving Brother a fast Friend a good Landlord a just man a charitable benefactor to the Poor loving and liberal to his Servants and now doubtlesse is entred into his Masters joy But perhaps thou wilt reply what no drosse among all this gold yes doubtlesse otherwise he had been more then Man he had no question his failings his sins and infirmities so had and so have the best of Saints which he did acknowledge with humility and sorrow what they were is not my businesse to proclaim if thou knowest any let me advise thee to learn by him to amend them in thy selfe and since he had so much grace to repent of them God so much mercy to forgive them do thou have so much Charity to forget them burying them in his grave where we are going to lay his body that chamber of rest untill Christ 〈◊〉 to awake him and us altogether with him to the 〈◊〉 blisse both of Body and Soul Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS