Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	see_v	soul_n	14,522	5	5.2397	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00608	A sermon preached to the nobely-deseruing gentleman, Sir Thomas Warner And the rest of his companie: bound to the West-Indies. For their farevvell: At St. Buttolphs, Aldersgate, London. Septemb. 6. 1629. By Iohn Featly, Preacher of the Word of God.; Sermon preached to the nobely-deserving gentleman, Sir Thomas Warner.	Featley, John, 1605?-1666.	1629 (1629)	STC 10743; ESTC S115123	17,112	40

of GOD. 2. The Promise of GOD. 3. The Goodnesse and Loue of GOD. Fourthly The Sorts of it which are two viz. 1. Generall whereby GOD preserues all things in generall 2. Speciall whereby he doth more particularly tender the Faithfull Fiftly and lastly The Effects of it which are two-fold viz. 1. Generall to Create Gouerne Preserue Cherish and Defend vs. 2. Speciall to his owne Elect in giuing them his holy Spirit as a Preseruer and in caring both for their Soules and Bodies Thus you see here Gods especiall Prouidence ouer the Children of Israel his chosen People who for his Mercie-sake his Promise-sake and through his Loue would not suffer them to wander vp and downe without a Guide but vpon the death of Moses he puts Ioshua in his stead and giues him his Charge with an Encouragement Haue not I commanded thee Wheresoeuer GOD layes an Iniunction he cannot nay he will not endure any Contradiction His Authority will not bee questioned therefore his will must be obeyed Haue not I commanded thee True yet this Command is louing too and out of that affection which hee had both to the People and to Ioshua whom he first instructed and then preferred I could here remember the forwardnesse of our Times wherein some not knowing the burden of Authority thinke themselues happy to weare the fauour of a Title yet remaining ignorant in the dutie attending it Honour was neuer more then a blast which whistleth vp and downe and rather studieth Fashions then Goodnesse it is indeed a meere Ignis fatuus leading men out of the right way and yet shining as bright as if it meant no deceipt This Age is as well read in Titles as any euer was in former times but whether they haue all had their Authority from the Almighty as Ioshua in my Text with their Commission from Heauen running in the Style of my Theame Haue not I commanded thee I question whether I may question Great Persons in Honour I am sure are sometimes but like to the Line of an Angle-rod the Corke is the Honour floting on the top of the Water yet giuing notice where the Bait is which must catch that Fish which we commonly in our language call Vice There are seuerall kindes thereof Somtimes Adultery nibbles at the Baite oftentimes Couetousnesse but for the most part Pride But where Desert challenges the preferment of Honour the Lead so peizes the Corke that it is iust betweene floating and sinking yet not enclining to one more then the other He that thus considers with himselfe of the Honour hee hath gotten not purchased but merited shall not only haue his Commission with Ioshua Haue not I commanded thee but shall likewise haue the Promise with Ioshua too I will be with thee whithersoeuer thou goest Which is The second part of the first generall and therin first of the Promise it selfe I will bee with thee THe power of Vbiquity belongs to the Deity onely and determines that Person to bee most irreligiously ignorant that dares a contradiction That Spirit which in the beginning moued vpon the waters will wash the Peruerse into the extremity of Iudgemēt vnlesse the preuētion of repentant teares pleads his reconciliation Sparrows cannot take a flight nor a haire fall from the head till God hath granted a consent The Scripture takes notice of these two Instances as things vnder-valued in our opinion yet the former may teach vs by his flight to soare aloft and shun that nakednes wherwith we are cloathed as well as the latter may proue the Power and Prouidence of God who can blow away that which wee cannot so much as discolour Gods Immensitie is without circumscription his vbiquity without contradictiō his Omni-presence without limitation His Attributes haue all a relation each to other and remaine indissoluble Were he not Omni-present we might deny his Omnipotencie because he would not haue power then to be euery-where we might deny his Omni-science because he could not know the actions of men where he could not be And thus should we so mangle the Diuinity that by such Consequences we should in our opinions euen vtterly dissolue it How miserable thē we might become being left to our selues denying a future happines of Immortality and expecting no more Blisse hereafter iudge ye I could amplifie this point far more largely but that I hope your true beliefe would iudge it impertinent Let our Position then be that of S. Austin Lib. 22. De Ciuit. Dei Deus totus in Coelo est totus in Terrâ non alternis temporibus sed vtrumque simul Or as the same Father in his 57. Epistle Deus est totus vbique et totus in vnoquoque totus in Seipso God is all and wholly euery where and the same in euery person and place and that in himselfe The Heauens containe him or else we cannot begin the Lords-Prayer Our Father which art in Heauen And yet he is not limited and bounded within that place for so we should deny him to be heere vpon Earth and how miserable Mortals would then appeare let euery man censure GOD is in Heauen in respect of his more ample Glory and Maiestie because hee doth there most excellently make manifest his Power Wisdome Goodnesse and Communication of his Gifts and Graces in the presence of the blessed Angels We must vnderstand of him as the Philosophers doe of the Soule who say it it Tota in toto tota in quâlibet parte It is all compleatly in the whole Body yea and the same in euery part In the Hands Armes Legs Feete and the like but the chiefe Seate of it is the Head as the Galenists but according to Philosophers and Diuines the Heart Thus Beloued GOD is vpon Earth seeing and obseruing what we doe ordering and disposing of vs according to his pleasure yea and he is in Hell executing and viewing there the effects of his vnspeakable Iustice But his Chaire of Estate if I may so speak is aboue in the Heauens Nusquam est quatenus a nullo continetur et vbique est quatenus Omnia continet He is no where as contained and he is euery where as he containes all things Hee is euery where entire in himselfe and absent from none yet he is not contained by those with whom he is present as if he could not be without them He is euery where by his presence so as all things euer haue doe and shall stand naked to his view And lastly hee is euery where by his Vertue working and effecting his good pleasure Thus then haue we determined of the Omni-presence of God and the same essentiall Here we renounce the Errors of the Vbiquitarians who haue earnestly contended to proue the vbiquity of Christs humanity but how vaine their Tenent is let S. Austin speake who in his 57 Epistle thus concludes of it Vna persona Deus homo est vterque est vnus Christus Iesus vbique per id quod Deus est in