Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cross_n	die_v	sin_n	4,523	5	4.7646	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