Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	dwell_v	quicken_v	6,316	5	11.0324	5	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

our Saviour when Lazarus was dead because he wept see how he loved him Pietas plorare jubet for love indeed commands a tear but faith forbids a deluge That Counsel which Seneca gave his friend Polybius may serve for a Christians imitation reason hath done enough if she restrain the Excesse of Sorrow but to have it wholy rooted out no man ought either to hope or desire it let our hearts flow let them be stayed let our sighs be drawn from the bottome of our hearts but let them have an end for though we may enbalme our dead friend with a charitable tear yet we 〈◊〉 take heed that we deluge not our faith in the Gulph of despair Sorrow we may so far as it is agreeable with the rules of humanity and true piety but if it exceed the bounds of Christian moderation we shew our selves rather hopelesse Infidels then believing Christians That advice of the Son of Sirach is good and remarkable Ecclesiasticus 38.16.17 My Son pour forth tears over the dead and begin to mourn as if thou hadst suffered great harm thy self and then cover his body according to his appointment and neglect not his burial Make a grievous lamentation and be earnest in mourning and use lamentation as he is worthy and that a day or two least thou be evil spoken of and then comfort thy self for thy heaviness and as it is verse 23. seeing the dead is at rest let his remembrance rest and comfort thy self again for him when his Spirit is departed from him where he shews that there are three things that are due to the dead Sepulture mourning and moderation in mourning the two former you have and are still performing 't is my part though interessed in the losse to moderate the last not to perswade you to become senselesse Stoicks unconcerned in the losse of a friend but true Christians Nam non lugere inhumanum est nimium lugere muliebre illud rigidi est pectoris istud mollis abjecti not to be sensible of the loss of a friend is little lesse then inhumanity to grieve above measure womanish the one argues a flinty the other a faithless heart But perhaps thou wilt say I have lost a dear friend a most loving husband one in whose breast dwelt nothing but goodnesse and piety shall thy passion still make thee senselesse wilt thou make that an argument to encrease thy grief which should be the chiefest motive to augment thy comfort for thus dying they are happy for the death of such are precious in the sight of God who therefore takes them out of this miserable world that he might take them to himself could you love them and yet greive that they are happy could they be thus happy and not dye in truth nature knows not what she would have we can neither abide our friends miserable in their stay nor happy in their departure True if they were perished or utterly lost I could not blame you if you then took up Rachels complaint but since Death is their preferment such love which moves you still to lament is injurious Saint Chrysostome puts this question why Children and Patents Wife and Husband enjoy not one the other so long now as in the dayes of the Patriarchs and gives this reason speaking of Sarahs behaviour towards Abraham Quoniam e● vivente deum praetulit because whilst he lived she preferred God before him And again speaking of Abraham towards Sarah Quoniam câ etiam vivâ deo magis audivit quà ipsam because whilst she lived he hearkned more to God then her Neither for the love of Husband nor of Wife nor for the care of Childe did any one provoke God to anger and concludes ne diligas maritum plusquam deum nunquam senties viduitatem love not thy Husband more then God and thou shalt never feel Widdowhood for thou shalt either enjoy him or God who will be better to thee then ten Husbands for God many times robs us of those friends which we nay which God himselfe loves best and that both for their and our sakes for their sakes he takes them from the evill to come for our sakes weaning us from the love of the World by depriving us of those Jewells which did seem most precious unto us and therefore let God have them with cheerfulnesse and we shall one day enjoy God with them in glory Thus David comforted himself for the death of his Son I shall go to him but he shall not return to me Lastly Is Death but a Sleep Use 2 why then should the sad tole of Mortality dishearten us or the approaches of death terrifie us do men fear to sleep especially when they beleeve they shall wake again true were Life so pleasant the long sleep of Death might seem somewhat dreadfull doe but ask the Patriarch Jacob. and he will rell that life is not onely short but soure For and evil are the dayes of my Pilgrimage here how prettily St. Augustine emblemes it in his tender Infant nondum loquitur tamen prophetat Tears are the first Rhetorick that he useth by which before he can speak he Prophesies and by a dumb kind of Divination wailes out the story of Mans sorrow here Well therefore might the Graecian call the first day of our life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of conflicts and therefore the Thracians did celebrate the day of their Death with Mirth and the day of their Birth with Mourning yea saith the wise Son of Sirach better is the day of our Death then the day of our Birth Saint Augustine gives this reason for it quia per vitam transitus ad mortem because by Life we passe to Death and by Death we return unto Life some therefore derive the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it brings us unto God that made us for death doth not only free us from miseries but conveighs us to happiness here we have but arrham spiritus the earnest of the Spirit there we have pretium the full price here we dwelt but in Cottages whose foundation is in the Dust but Death brings us to an habitation made without hands now we have conversed with Men there we shall have the communion with Saints and fellowship with the Angels enjoy visionem illam beatificam the immediate fruition of God and Christ let them spruce Agags cry out amara mors Death is bitter faint-hearted Adrians expostulate with their trembling Souls Quaenum abibis in loca whether art thou going O my doubtful and trembling Soul whilst confident and faithful Hilarions cheerfully resigne their Souls into the hands of him that gave them with an egredere anima mea quid times egredere quid dubitas get thee gone O my Soul what dost fear get thee gone what dost thou doubt hast thou served Christ almost these seventy years and now dost thou fear to dye Christians should be of that courage that they should