Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	wage_n	2,391	5	11.9240	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10995	Twelue prophetical legacies. Or Twelue sermons vpon Iacobs last will and testament recorded by Moses, in the 49. chapt. of Genesis: containing his bequests and blessings, bestowed vpon his twelue sonnes. ... Preached by Francis Rollenson, Bach: of Diuinitie, and sometimes fellow of S. Iohn the Euang: Colledge in Cambridge.	Rollenson, Francis, ca. 1565-1630.	1612 (1612)	STC 21265; ESTC S116140	213,059	329

the Diuell Hell and Death are fallen into the same pitte that they digged for vs and fettered in the same chaines wherein wee by them were bound First by the Passion of Christ the Tyrannicall dominion of Sathan ouer man was dissolued For the Apostle saith that by his Death hee did not onely ouercome death but him also which had the power of death the diuel And therefore S. Origen saith that there were two crucified vpon the crosse of Christ Namely CHRIST himselfe visibly and with his will The Diuell inuisibly and against his will (o) Iudg. 16. As the Philistims thought themselues sure of Triumph when Samsons eyes were out Nay they called him out of prison to make a laughing stock of him set him betweene the Pillars but yet he was auenged on them by pulling downe the house vpon their heads So the Diuell thought himselfe a glorious conquerour when the Eyes of Christ being nayled to the Crosse were closed vp with dim death Nay the Iewes being the Diuels iesters made mowes at him and ceased not saying (p) Matth. 27.42 If hee be the King of Israel let him nowe come downe from the Crosse But yet euen at that very time all the spirituall Powers Principalities receiued their Bane and were stript of that vsurped Empire which they helde ouer mankinde and by the Preaching of the Gospell which is (q) Apo. 20 1● the keye of the bottomles pitte whereby Hell is shut vp to the Faithfull and opened to Infidels the Dragon that olde Serpent which is the Diuell and Sathan was vtterly put to silence and bound as it were in a Chaine for a thousand yeares And thus was he that led man into captiuitie made a captiue and a bond-slaue himselfe Secondly his Death was Deaths destruction and therein hee was as good as his word For before hee was incarnate by the mouth of his Heralde the prophet Hoseah hee challenged Death saying (r) Hos 13.14 O Death I will bee thy Death O Graue I will bee thy destruction And in his Death hee subdued Death by taking his sting from him And therefore the Apostle in the person of Christ insulteth ouer Death and derideth him saying (ſ) 1. Cor. 15 55. O Death where is thy sting Sinne was the cause that (t) Gen. 2.17 man was made captiue to Death (u] Rom. 6.23 For the wages of Sinne is Death but Christ being Righteousnes it selfe by laying downe his Life and taking it vp againe (x] Acts. 2.24 loosed the bondes and the sorrowes of it So that to all true Belieuers Death is no longer bitter but sweete (y) And. Casar in Apoc. cap. Not a thiefe that surprizeth suddenly but the Harbenger of Ioye Thereupon in the olde Testament the Death of the righteous which belieued in Christ to come is called Geuigah that is to say without pain or griefe because that though (z) Numb 21.6 like the Israelites that spake against God they were stung with this fierie Serpent yet by looking vnto the Brasen Serpēt their M●ssi●h the wound of death was healed in them Though like (a) Dan 6.16 Daniell they were cast into the greedy Lyons denne which is the Graue and like (b) Ionah 1.12 Ionah into this Whales bellie which is vnsatiable yet for all that neither had this Lyon power to deuoure them nor this Whale abilitie to digest them The reason is because Christ the head hath tasted Death for all his members to set them free and loose them from their bondes Thirdly as by his Passion vpon the Crosse he hath Redeemed vs from the tyrannie of Sathan and by his Death freed vs from the bondage of the Graue So likewise by his descension into Hell hee hath deliuered vs from the Thraldome of the bottomlesse Pitte Had not hee broken the Serpentes Head by the droppes of his Blood the Serpent would continually haue bruised our heeles Had he not takē away the sting of death death would neuer haue ceased from stinging vs and had hee not descended into hell there to manifest his glorie by leading Captiuitie Captiue Hell would neuer haue beene satisfied nor euer haue saide It is enough but the Teeth of the Mouth thereof would haue beene as swordes and the Chawes as kniues to eate vp mankinde out of the earth Therefore as (c] Iud 16.1.2 ● Samson in spight of the Philistims who laid waite to entrap him all night in the gate of the Citie went forth of Gazzah carrying vpon his shoulders along with him the Dores the Postes and the Barres of the Gates of the Citie So CHRIST maugre all the Spirites of darknesse Descended into the neathermost parts of the Earth that is the Depth or Hell And there hauing bound the strong-man of that Infernall house returned with victorie and Triumph And therefore the Apostle mocketh Hell saying (d) 1. Cor. 1● 55 O Hell where is thy victorie Though all true Christians be Hindes let loose and deliuered from the bondage of Hell Death and Sathan yet are they still Seruants and so ought to be to him that loosed and Redeemed them By the Ciuill law (e) Code de captiuis postliminio reuersis Honorius if any Captiue be deliuered at the costes and charges of another hee when he shall be returned home ought to repay the charges to him that redeemed him and if perhaps hee shall not bee able to repay him then hee should satisfie his redeemer by labour and seruice This is the case of all Christians and this is a plaine Lawe that ought to binde our Consciences Wee were Ca●tiues and CHRIST hath redeemed vs not with corruptible things as Golde and Siluer but with his owne Blood Now then because wee are otherwayes vnable to repaye him his Charges wee are bounde to satisfie him for his Cost with our Labour and our Seruice (f) Rom. 6.17.18 This Seruice is A Sweete yoke and is to bee esteemed aboue all carnall libertie (g) Euseb tract de prepa euang it was said of Democritus Chrysippus that The one of them made men slaues altogether and The other halfe slaues so it may be said of Christ and the Diuell the Diuell by sinne made man a seruant wholly but Christ hath made him halfe a Seruant for he is both a freeman and a seruant first he is a freeman because he is made free from sinne secondly hee is a seruant because he is made the (h) Rom. 6.18 seruant of Righteousnesse this then is the dutie of euery one of vs which be spirituall Naphtalites seeing that Christ hath bought vs and loosed vs from the bondage of hell death and Sathan first we must be willing to serue him truely and to labour in his vineyard as vnder the lawe of Moses (i) Exod. 21.6 such as were content out of their loue to their maisters to be seruants for euer did willingly lay their Eare to a post and their maisters did bore it through with a

be a Tower of defence vnto his children against the face of all their enemies Then Iacob called his Sonnes c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction and in this preamble there is a Summons and a Charge The first branch is the summons Iacob citeth his sonnes to appeare and calls them before him that he may speake vnto them before he dies This was a custome amongst the holie Patriarches when they felt death approaching to call their children and their friends before them First to acquiante them with the knowledge of things to come and secondlie to instruct them in sacred Aphorismes and rules of good life So did f Deuter. 33. Moses g Iosu 24. Iosuah h 1. Reg. 2. Dauid and many others making their death-bed their Pulpit to Prophecie and preach in But why should they choose such a time a time of paine and anguish and a time of mourning lamentation because it is the fittest time i Xenoph. lib. 8 Plat. in apel Some Philosophers haue thoght that the soule of man vpon the approach of death growes more diuine and by a supernaturall inspiration is made euen then most able to discourse of future euents but this Assertion is repugnant to reason For the soule though in its owne nature it bee impassible yet doth it sympathize with the bodie and therefore when the bodie is ill affected and afflicted with sicknes then also the faculties of the soule begin to languish to growe fainte and dull Let then Xenophon bring in his Cyrus and Plato his Socrates to auouch that at the time of death a mans soule is inspired with the power of diuination yet will this position proue to bee but like a house founded vpon the sand and one of Sathans fallacies and illusions The cause then why Iacob prophecies vpon his death-bed is not because his soule was then more diuine but that the remarkeable circumstance of the time might procure in the memorie of his sonnes a deeper and more permanent impression of his Prophecie The second branch of the Preamble is the Charge in these words Gather your selues together that I may tell you what shall come to you in the last dayes gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father This Charge is very emphaticall as appeareth by this threefold doubling of the words Gather your selues together gather your selues together Heare Hearken vnto Iacob and Israel your Father k Tharg Hieros in hunc locum This shewes that the holie Patriarch will speake of some great and important matters concerning his sonnes that hee will instruct them both as a naturall and spirituall Father and therefore because he will not haue them stand like idle spectators and carelesse auditors First hee chargeth them to gather and gather themselues together wherein hee requireth not onely the presence of their bodies but also of their cogitations Secondly hee commands them to heare and hearken vnto Iacob and Israel their Father which is as if hee should haue said let mee haue both the l Rup in Gen. lib. 9. Com. cap. 25. attention of your eares and the intention of your minds that I may tell you what shall come to you in the last dayes in this speech Iacob alledgeth the cause both why he summoned them to appeare also why hee giueth them so strict a charge This cause is the seale of his commission and a testimonie that he is one of Gods Prophets because the groūd of his speech must be a Reuealing of things to come which is onely proper peculiar to God them whom hee vouchsafeth to employ as his instruments It is not registred by the pen of Gods spirit how the Patriarch Iacob attained vnto this foreknowledge whether by Oracle dreame or vision which are the m Num. 12.6.7.8 three ordinary meanes of Reuelation yet it is very likely that God was knowne vnto him by vision which is three manner of wares either when true things are discerned by an infused light and the mere vnderstanding or else when besides that light Im●ges are also described that either in the minde as when Zachariah saw the n Zach. 18. Hornes and the o 4.2 candlesticke p Hier. 1.13 Hieremiah the Pot or else in the eyes and outward sense as was that q Dan. 5.5 hand spokē of by Daniel which appeared on the wall and as Angels were seene to talke with men in a bodily shape now it is most probable that by the first of these three meanes Iacob prophecied telling his sonnes what should come to them in the last dayes Touching the boundes or limites of Iacobs Prophecie there is some question made amongst expositors both Iewish and Christian r Rab. Kimhi in 2. cap. Esa Rabbi Kimhi s Hieron in Michaeam cap. 4. S. Hierome and Lyranus affirme that as often as dies nouissimi the last dayes are mentioned in the Scriptures the Time or comming of the Messiah is signified and that his time is therfore called the last daies because he should be the period or ende of the Iewish state both in regard of the Lawe the Priest-hood the Kingdome and the figures or types of the Old Testament and that after the preaching of the Gospell no other priest-hood law nor Sacraments were to be expected though I doe not gainsay but that the Time of the Messiah may be called the last daies yet in these wordes that Time is not principally implyed for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST therefore in this Text by the Last-daies is signified the Succeeding ages and Times from the departure of the Israelites out of Aegipt till the comming of Christ In this prologue of Iacob wee may for our instruction obserue two things First The patterne of dying Secondly the Art of hearing the first is couched in the Summons the second in the Charge of Iacob For the first it is vpon record that the holie men in former times vsed to assemble their friends kins-folke and children to blesse and instruct them before they died t Gen. 27. so Isaac blessed his two sonnes Iacob and Esau v Deut. 33. Moses the Tribes of Israel so x 1. Chro. 29. Dauid blessed Salomon and our blessed y Iohn 17. Sauiour prayed for his disciples immediately before his death these actions of them ought to be presidents for vs to followe and imitate and herein by their example are wee taught to haue a speciall care of the spirituall welfare of our children bequeathing them golden legacies wholsome counsell and good instructions how to serue God to walke in his wayes and obserue his statutes z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is common to all as well to the rich glutton cloathed in purple and fine linnē as to the famisht Lazar