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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	death_n	sleep_n	sleep_v	1,140	5	9.8184	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17726	A short instruction for to arme all good Christian people agaynst the pestiferous errours of the common secte of Anabaptistes. Compiled by mayster Iohn Caluine	Calvin, Jean, 1509-1564.	1549 (1549)	STC 4463; ESTC S110993	85,142	170

syng wyth Dauid My soule blesse thou the Lorde whych fylleth thy mouthe wyth good thynges and maketh the yonge agayne lyke the Egle. And to this we haue the prayer whyche the Lorde Iesus made to hys father for the same purpose sayinge Father I desyre that those whyche thou haste geuen me may be with me to se my glory Nowe as we haue suffitiently proued the true doctrine touchynge the immortalitie of the soules so on the other syde is it necessary to answere to those places whych the Anabaptistes do brynge forthe to grounde theyr errours on Fyrst they aledge that the description whiche the scripture maketh of mās soule agreeth wyth the same of Beastes as where it is sayd that God hath created the greate whales and euery lyuing soule Also that the beastes entered by couples into the Arke al that had spirit of lyfe And to confyrme this they helpe them selues wyth that whyche saynte Paule sayeth that in thys lyfe man is corruptible mortall and animall But he shal ryse agayne incorruptible immortall and spiritual as it is wrytten that the fyrste man was made in a lyuynge soule I graunt that thys tytle of lyuynge soule is oftentimes attribute to beastes bycause they also do lyue in theyr kynde But there is greate diuersitie betwene them and mē For in man the soule by whyche he knoweth Iudgeth and hathe discretion is called lyuynge The Soule of beastes hath none other facultie but to gyue mouynge vnto theyr bodyes Therefore it is no maruayle if the soule of man whyche hath reason vnderstanding wil and other powers distinct from the bodye do subsiste beinge separate from the bodye wher as the soules of beastes do perishe for as muche as they haue onelye but corporall sence ☞ For thys cause Sayncte Paule alledgeth the testimonye of Aratus an Heathen Poete whyche sayth that we are the lynage of God to declare the excellencye of our soules Touchyng that saynt Paule putteth difference betwene a liuyng soule and a liuyng spirite is not done to declare that the soule whych we now haue doeth peryshe but onelye to declare howe muche more power ther shal be after the resurrectiō that is fowete that we shall be lyke vnto the Aungelles of God liuynge wythout meate and dryncke not beynge subiecte to anye mutation or fragilitie ☞ They do yet further alledge the v●sion of Ezechyell where the Prophete wrytynge of the resurrection doeth say that God calleth the spirite from the foure wyndes to inspyre lyfe into the deade bones But the solution is easye that Ezechyell after the maner accustomed of the Prophetes vseth an exterioure fygure to signify the foule of manne as in hys fyrste vision speakynge of the spirite of God he calleth hym also wynde Who so woulde vpon that reason that the spirite of God were not an essence were farrre wyde Therfore it is greate folye of these madde menne that they do not obserue thys maner of speache whyche is so commune thorowe out all the whole scripture ☞ Theyr thyrde Argumente is that thoughe the soule were created immortal yet thorowe synne she hathe laste hyr immortalitye as Sayncte Paule doeth saye that the rewarde of synne is death But fyrste I aske whether the deuil haue not receyued the same rewarde And yet is he not so dead but that he alwaies watcheth and buselye seketh whome he maye deuoure Secondely I aske whether thys death take ende or no For if it haue no endē wyll they nyl they they muste nedes graunte me that the soules thorow death do not cease to fele the eternal fyre and the wormes that gnaweth theym It appeareth therefore that the soule doeth not so dye but that shee hathe fealynge of hyr euyll Touchyng the body it is sayed that it shal returne to the earth whence it is come there to rote But the deathe of the Soule is to be put from God and to be cōfoūded wyth the felynge of hys yre as the Apostle declareth sayinge Awake thou that sleapest ryse from deathe and Christe shall illumine the. It is euidente that he speaketh not to the insensible bodye but vnto those whiche beynge buried in synne do beare Death and Hel wyth them Moreouer we haue alreadye shewed that that thynge whyche we haue loste in Adam is restored in Iesus Christe For that thyng whych was shewed before by the prophetes that he shoulde destroy death for euer and that he shoulde swallowe it vp the Apostles haue declared that it is fulfylled He hath destroyed death sayth saint Paule and hath geuen lyfe thorowe the Gospell Agayne if death haue reygned thorowe one mans faulte they whyche haue receyued abundaunce of grace shall raygne in lyfe thorowe Iesus Christe Thys one sentence is sufficiēt to stoppe theyr mouthes For seyng that the deathe whyche is come thorowe Adam is abolished by Christe the whole question lieth in the comparison whych Saynte Paul maketh there Which is that the vertue of Iesus Christe is of greater strengthe to restore thē was Adams to destroy Whiche thynge in that place he doeth wel declare And folowynge that whych he spake he addeth further after that there is no dampnation to theym whyche are in Christe Iesus whych walke not after the flesh And in dede if deathe shoulde haue dominion ouer the Soules of the fayethfull the grace of God should not haue his raigne which importeth lyfe as he sayth but rather the lawe of god shoulde exercyse hyr power ouer them whyche is contrarye to the whole doctrine of the scripture ¶ They do also abuse theim selues with thys that oftentymes thys worde sleepe is token for death as where it is sayed of saynt Stephan that he fel a slepe in the Lord. Againe Lazarus our frend slepeth Againe sorowe you not for them that sleepe And in dede this manner of speach is more frequēt in the Hystories of the Byble then anye other I answere that thys slepe appertayneth nothynge vnto the Soule but oughte wholie to be vnderstanded of the body For ther are two speaches whyche do vnderstande in one selfe sence to sleepe wyth hys fathers and to be wyth hys fathers Nowe when it is sayed that a man is put vnto hys fathers it is playne that it is ment of hys Sepulchre I woulde haue no manne beleue thys excepte I can proue my sayinge by good wytnes of the scripturs Whē Iob sayed Beholde I slepe in duste he ment not that hys soule should slepe ther. So when he sayth in an other place that al men shal slepe in the duste togyther and that the wormes shall couer them it maye not be vnderstande out of the bodyes A lyke meanynge is in these wordes of Dauid wher he sayeth that he was lyke vnto the dead sleapinge in then Sepulchres And Esayas speakyng to Nabuchodonosor sayeth All other kynges haue slepte in theyr glorye and were putte into theyr places but thou arte caste oute of thy Sepulchre ☞ Therefore in a some we se that thys worde sleepe is by similitude applied vnto

so muche as what thys name Marcion is It is good therefore that as well they as other be aduertised that the fyrste author of thys opinion where wyth they do troble the worlde was caste out and accurssed wyth hys opnion not of a fewe but of the whole Christen churche shortly after that is wyth in fortye yerres after the deth of the Apostelles For Eusebyus and Saincte Hierome do wryte that Policarpe disciple and familiar frende of Saincte Iohn the Apostel metynge hym at Rome called hym the eldest sonne of Sathan I wyll not recite the other errours wherwyth he troubled the church For whā thys is wel plucked out men shal wel know I trust that heardly may there be founde anye one more execrable ☞ Fyrst I wyll shewe by manye and very sure testimones of scripture that the Lord Iesus dyd verilye take fleshe and mans nature whan he was reueled vnto vs in thys world by God his father and I wil proue it so playnelye that there shall not be so littell a chylde whyche shall not perceyue that it shall be to greate an impudencie for the Anabaptistes to kycke anye more agaynste it As it shall not be nedefull to gather al the places of scripture whyche myghte serue to thys purpose So to auoyde prolixitie I wyll take those whych seme to be moste couenable We knowe that at the first begynnynge of the worlde the Lorde promised heua that her seede should ouer come the serpente Lette vs se if thys be accomplished in vs or whether it haue euer bene accomplished in anye mortall man but onelye by the meanes of Iesus Christe whiche hath for vs vanquished and ouercome Sathan But because thys promes was yet somewhat obscure it hath bene sence made muche more cleare boeth to Abraham and Iacob whan it was sayde vn them that in there sede all the nacions of the earth shoulde be blessed ☞ Nowe this sede as Sayncte Paulle doeth interprete it and reason sheweth the same is Iesus Christe Therefore the promes cannot otherwyse be verified but that Iesus Christis descended of the stocke of Abraham Lykewyse whan it was saied vnto Dauid I wil set the fruit of thie wombe vpō they seat to raigne euer lastingely And lykewyse whan in the same sence it is confirmed by the prophet Esaias that he shal be as a bud proceding out of the rooett of I saie we know that the same cānot be otherwise vnderstanded thā of the same redemer whych was promised vnto Abrahā Therfore it must neds be that he be of the ligne of Dauyd as touchynge the generacion of the fleshe or els the promes is voyde For thys cause Sayncte Mathew goynge about to recite hys genealogy beginneth the callinge hym the son Dauid the sonne of Abrahā that he myght the more expresly specifye that he was the selfe same that was promysed And in dede it was a manner of speche very commonlye vsed amonge the people of the Iewes so to name him as we may se by the Euangelistes ¶ Vnto al this the Anabaptistes make one soluacion the whiche a lone doeth sufficientlye declare what beastes they be and howe desperate ther impudencie is He is say thei called Dauiddes sonne not because that he toke anye thyng of the virgen marye or that he was made man of hir substaunce but onlye because she bere hym in her bodye as water passeth by a pype Thys myght be sayd if thys worde sede were not expressed How be it touchynge the truth all men of good Iudgemente myghte se that it were but a craftye euacion Notwythstandynge there myghte be a littell more colour or shadowe But seynge this is so often repeted that he is of the sede of Abraham what cauilacion can be made to denye hym to be verye man And in deade whan Esaias promised hys commynge he sayeth not symplye that he shall be the chylde of a vyrgin but he sayeth fyrst that he shal be conceyued This conception imparteth that he shoulde be formed of hir sede as they whyche do knowe the significacion of the word can wel Iudg. ☞ Moreouer Saynte Paule doth expresse thys thynge more playnelye when he sayeth that he was made of the seede of Dauid touchynge the fleshe and was notwithstandynge declared the sonne of God by his power Beholde Iesus Christe on the one parte is called the sonne of God and againe he addeth that as touching his humaine nature he is of the stocke of Dauid Is not that mā very madde whyche doth close his eyes and stoppe hys eares agaynst all thys to persiste mayntayne the contrary that Iesus Christ hathe no parte of the nature of man as touchyng the substaunce of hys body Likewise in an other place the same Apostle speaking of the dignitie and noblenes of the Iewes among other thinges sayeth that they be the successours and progenye of the fathers of whom Christe is assended as touchynge the fleshe I passe ouer manye other places as where he sayeth that God was manifested in fleshe also he that suffered in humilitie of the fleshe Lykewyse where saynte Iohn sayeth that the word was made flesh and besides al thys where he so often tymes doth attribute vnto hym selfe the title of the sonne of man and other lyke places bycause it shoulde be superfluouse after these two notable places which I haue aledged I thynke it therefore sufficiente to brynge forthe these places the which do at the fyrste syghte boeth proue myne intention and also declare howe necessarie it is for vs to beleue that the Lord Iesus hath put on and verilie taken our nature when he was made man The Apostle in the epistle vnto the Hebrues taketh a goodly argumente to amplyfye the loue whyche he beareth vnto vs bycause he toke not the nature of Angels but of vs. If we do receiue the fātasy of these vnhappy mē Thys grace and inestimable goodnes of the Lorde Iesus shall be cleane put oute of oure memorye for wee shall not perceyue that he hath any more honoured vs then he hath the Aungels He sayeth further that by the meanes of the communication whyche he hathe w̄ vs in hys fleshe and hys bloude he calleth him selfe oure brother and is verely oure brother By thys we maye conclude that the greatest benefite whyche we may haue should be taken from vs if Iesus Christ do not communicate with vs in fleshe and bloude For howe shoulde we be the chyldren of God wythout beynge hys brethren Nowe the Apostle sayeth that we obtayne thys bycause he is ioyned vnto vs in one nature by none other meanes He addeth further that it was necessary that he shoulde be like vnto hys brethren that he myght be a faythfull intercessoure and pittyfull Wheroute he deduceth a singuler consolation that we haue an aduocate whiche wyll haue compassion on oure infirmities seynge that he him selfe was tempted beyng in all thynges like vnto vs excepte synne Moreouer for as muche as in the similitude whyche he putteth betwene vs and Iesus