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	soul_n	speak_v	7,704	5	5.1201	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

Vpon which place Bullinger giueth this comfortable Comment If the beginnings and progresse be good happy and blessed we may without wauering in absolute perseuerance build at last vpon a blessed end as namely that at the Day of Christ by which the Apostle meaneth the houre of death Christus fidelibus dexter propitius apparet saith learned Sarcerius in his Comment vpon the place that is Christ will then shew himselfe both mercifull and fauourable vnto his faithfull Ones and not onely so but by the Day of Christ is likewise vnderstood the generall Day of Iudgement vnto which Day also euen from the day of death the faithfull are in the power and gouernment of God Marl. in Phil. to whom hee vouchsafeth then also a progresse and increase vnto the Day of the resurrection of the flesh for though the faithfull Ones be by death deliuered from their bodies and warre not any more with the concupiscence of the flesh yet I hold it no absurdity to affirme that they yet increase and goe forward because they haue not yet attained to that height of felicity and excellency of glory to which they still hope to bee aduanced and therefore through hope doe stedfastly set their eyes toward the Day of the last Resurrection as to their onely marke wherein they shall receiue of God the fulnesse of their hoped glory and so raigne with him in blisse for euer And thus I say both in life and death the faithfull are alwayes in the power of God And what should the meditation and consideration of this great benefit and grace but moue vs all with one accord to cry with the Apostle Rom. 8. Who shall separate vs from the loue of Christ Shall tribulation distresse persecution and such like No but be perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And thus be it spoken of the two generall poynts obserued in the Text first that none of the faithfull doth liue or dye vnto themselues but vnto God Secondly that all and euery one of them both in life and death are in the power of God Now let me passe to my application to shew according as I know it is expected at my hands of all you that are present how both the life and death of this my honored friend concerning whom I cannot but with griefe of heart confesse that I count it one of the greatest parts of my vnhappinesse to see the period and complement of his dayes expired to shew I say againe how both the life and death of this worshipfull worshipfully descended and religious Gentleman was still and alwayes not vnto himselfe but vnto God and how both in life and death he submitted himselfe vnto the power of God which may best be done by speaking somewhat vnto you concerning the sanctifyed life and blessed death of this worthy Saint whom because the world was vnworthy of God hath taken to his mercy and translated by death from a life of misery vnto a Kingdome as full of happinesse and glory as the Sunne is full of light and the Sea of waters where he is now sanctified in the presence of his God with the fulnesse of ioy and pleasures at his right hand for euermore O te felicem si tibi mortuo talis esset Praeco qualis Homerus Achilli O noble Wight happy should I deeme thee now to be if as Achilles had thou hast such a Trumpeter of thy praise as Homer was As for my selfe the meanest of ten thousand vpon whom this taske is layd at this time by thine owne command O how doe I desire that my sufficiency were answerable to my willingnes O how do I wish with the Prophet Dauid Psal 45 1. Psal 45.1 that I had a tongue as the penne of a ready writer that I might set out the prayses of thy vertues thy holy and thy honorable life that thy righteousnesse might be had in an euerlasting remembrance and so shine in the Church of God as a patterne to them that liue and an example for them to imitate But how insufficient doe I feele my selfe for this great businesse Vouchsafe therefore I beseech you all to accept and giue attention to this small ensuing testimony of my great desire And by Gods assistance I will proceed Happy life blessed death beginning with his happy birth and ending with his blessed death First concerning his Birth as I haue once already testified he was worshipfully borne the Son and heire of a right worthy and iudicious Counseller and the fruite of a vertuous Gentlewomans wombe who was as a fruitfull Vine vpon the walls of her husbands house by whom as blessings from God in token of his loue he hath had an houshold of many sweet and beautifull sons and daughters to fit round about his table amongst whom this right worthy Wight that now heere lyeth before our eyes ready to be interred was the first that God did send her as blessings of her wombe of full nineteene that were borne vnto her From his birth I will descend vnto his education he being a child indued by God with the best of natures gifts which are necessary to a progresse and proceeding on in vertue by instruction for as Plutarch testifieth without natures gifts vertue cannot but haue her manifold defects for doctrine and teaching without the gifts of nature is defectuous and nature without doctrine is altogether blind but this man indued as I sayd with the best of natures gifts as reason vnderstanding and such like being by the carefull industry and painfull diligence of his learned Master yet liuing taught and instructed in the rules and rudiments of the Latine and Greeke tongues by his owne diligent exercise and practice a vertue worthy of high commendation especially in yong Gentlemen to the comfort of his parents to the good of himselfe and the admiration of others hee soone attained vnto a large measure of vnderstanding in those beginnings of Arts and learning And being by the care of his tender and louing parents translated at length from the Country vnto the most famous of Englands Vniuersities Broad-gates Hall in Oxford placed in that ancient of houses from which haue sprung most famous members both of the Church and Commonwealth in many places now liuing in our Kingdome being entered there by the carefull diligence of his parents in whom there was as there ought to be in all an especiall care vnder whom they set their children to be trayned vp he was committed vnto the charge and gouernment of a learned a discreet and religious Tutor a man wel giuen and of right good nature who was held amongst them of that society to be as a second Phoenix that had the breeding and education of Achilles vnder whose gouernment and by whose instruction in the space of little more