Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07769	A vvoorke concerning the trewnesse of the Christian religion, written in French: against atheists, Epicures, Paynims, Iewes, Mahumetists, and other infidels. By Philip of Mornay Lord of Plessie Marlie. Begunne to be translated into English by Sir Philip Sidney Knight, and at his request finished by Arthur Golding; De la verité de la religion chrestienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Sidney, Philip, Sir, 1554-1586.; Golding, Arthur, 1536-1606.	1587 (1587)	STC 18149; ESTC S112896	639,044	678

cause one to be borne of the womans seede which shall subdew the diuell and the diuell shal do his indeuer to trip vp his heeles by tempting him all maner of wayes but he shall treade the diuell vnder his feete and make him to yeeld vp his weapons that is to wit Sinne and death Now who seeth not that to ouercome the diuell it behoueth him to be God and that to be borne of a Woman it behoueth him to be man that is to say both God and man as I haue sayd afore Here beginneth our controuersie ageinst the Iewes of these later tymes who hold opinion that the Messias or Chryst whom we vphold to be the Mediator betweene Gods Iustice and Mannes sinne shal be some greate Emperour that shall deliuer them from bodily oppression whereunto I haue answered at large heretofore Howbeit they cannot denie but that by the death which God threateneth to Adam for his transgression Rabbi Moses Ben Maimon vnderstandeth a spirituall death that is to wit the death of the Soule wounded with sinne and forsaken of hir lyfe which is God and that by the venoume of the Serpent he meaneth sinne it self which shall ceasse sayeth he vnder the Messias and that the same is also the Interpretation of the auncient Cabalists and lykewyse that the Sinagog of old time vnderstoode the sayd text to be ment of the Messias as the Interpretation of the thréescore and ten Interpreters and the auncient Translation of Hierusalem itself do giue vs cause to beleeue For sayeth this Latter expresly so long ô Serpent as the womans Children keepe the Lawe they kill thee and when they ceasse to doo so thou stingest them in the Heele and hast powre to hurt them much But whereas for their harm there is a sure remedy to heale it for thyne there is none For in the last dayes they shal crushe thee al to peeces with their Heeles by meanes of Christ their King Now if the death bee spirituall and the enemy spirituall and his weapons spiritnall how can it be denyed that the battell betweene him and the Messias who is to vanquish him is lykewise spiritual his power spiritual and his Kingdome spirituall Moreouer what were Adam Henoch Noe and Abraham benefited by this promise if it extend no further than to temporall things Which of vs would indure here a thousand miseries vnder pretence that certeine thousands of yeres hence we should haue an Emperour borne which should he redouted euerywhere Now lyke as the scripture beginneth with the promise of the Messias that is to say of the deliuerer of our Soules so doth it shewe euidently that it aimeth not at any other mark than that For leauing the great States of the world and the breeding of Kingdomes and Principalities which are things whereon Histories stand so curiousely it leadeth vs directly too the birth and ofspring of Abraham whereof the Messias was to be borne And vnto the same Abraham doth God repe 〈…〉 promise often times that in his seede al nations should be blessed 〈◊〉 is to say that one should be borne of his seede by whom Saluation should be profered to all nations of the Earth And age in that in Isaac the seede should be called vnto him which thing surely is not spoken of the Posteritie of his Sonne Ismael notwithstanding that GOD told him that his fleshly posteritie should be verie florishing But this preface which the Lord maketh shall I hide any thing from my seruant Abraham c. Sheweth euidently how it is a misterie that passeth al vnderstanding of man and whereunto Abraham had no lesse ryght than his seede From Abraham this promise passed by hand to Isaac from Isaac to Iacob and Iacob left it by his last will too his children with these woords The Scepter shalnot be taken from Iuda nor the lawgiuer from betweene his feete vntil Silo come and vnto him shall the Nations resort Which woords were spoken to Iuda by name bycause the sayd holy seede was to come of his stocke And that the same saying was ment of the Messias the Thargum of Hierusalem and the Onkelos which are bookes of chéef anthoritie among the Iewes do assure vs. For they translate it thus vntill Chryst or the Anoynted come whereunto is added this too whom the Kingdome belongeth And the schoole of Rabbi Sila being demaunded in the Talmud what should bee the name of the Messias answereth Silo is his name for say they it is sayd vntill Silo come Albeit now that the sayd kingdome be other than a temporall Dominion yet is the text formall in that place For the Iewes wayt that the Messias or Christ should come of the Trybe of Iuda and that at the tyme of his comming the Scepter and the Lawgiuer should both be taken from Iuda Surely the thing that Israell looked for as then was not to subdue other Nations seeing that Israell himselfe was not to reigne at that tyme. And wretched had the hope of other Nations bene which looked for him also according to this text if his comming should haue bene but to spoyle them and make hauocke of them But he was to reigne yea euen ouer all Nations yea and to the benefite of all Nations His reigning then shal be according to the first promise namely ouer mens Soules the which he shall deliuer from the bondage of Sinne and the tyrannie of the Deuill In the Lawe of Moyses the Sacrifices and Ceremonies doe represent vnto vs the satisfaction which Christ was to make for the sinnes of the people by the sacrificing of himselfe But specially the Passouer Lambe the Sacrifice of the red Cowe the sending of the Scapegoate into the Wildernesse and the raising vp of the brasen Serpent for the heali●● of diseases were all of them Memorialles for the people to put them in mynd both of the comming of the Messias and to what ende hee should come For whereas wee reade that the doorepostes of the houses were besmeared with the blud of a Lamb to the intent that the destroying Angell should not touch them that the Ashes of a Cowe without spot were kept for the sinnes of the Congregation That the Highpriest laying his hand vppon a Goates head acknowledged the sinnes of the people ouer him and the Goate went away with them into a place vninhabitable to the intent as ye would say he might neuer be heard of any more and that as many as beheld the brasen Serpent were healed incontineutly of the stinging of Serpents seeing that the things which were imployed to those purposes could not of their owne nature serue there vnto we must néedes conclude that they were signes signes say I of spirituall and inward matters like the Scripture it selfe which is spirituall and serueth for the inward man That is to wit That the Deuill hath no power ouer those which are reconcyled to God by the Sacrifice of the Messias who is charged with their Sinnes and that those which

AEgiptians who bee of most antiquitie hild and taught the same in their Misteries It is a méetly cléere shadowe of that which we reade in the Scripture concerning the fall of the deuill wherevnto he drewe mankynd afterward by his temptations But when as Pherecydes the Syrian agréeing therein with Sibil telleth vs expresly that this Deuill which hath marred and destroyed the whole earth was a Serpent whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Snakebread or Adderbread which armeth men by whole troopes against God we by gathering al these testimonies together shall haue the whole storie of the fall of man Hermes being auncienter than all these doth plainly acknowledge the corruption of man yea and that so farre as to say that there is nothing but euill in vs that there is no way for vs to loue God but by hating our selues And to kéepe vs from accusing the Creator The workmaister sayth he to cut off all quarelling is not the procurer of the rust neyther is the Creator the author of the filth and vncleannesse that is in vs. On whom then shall wee father the cause therof God sayth he created man after his owne likenesse and gaue him all things to vse But man in stead of staying vppon the beholding of his father would needes bee medling and doing somewhat of himselfe and so fel from the heauenly contemplation into the Sphere of Elements or of Generation And because he had power ouer al things he began to fall in loue with himselfe and in gazing vpon himself to wonder at himself whereby he so intangled himselfe that he became a bondslaue to his bodie whereas he was free and at libertie afore Now he intangleth this trueth with his accustomed speculations But yet what is this in effect but that the first man being proud of the grace which he had receyued drowned him selfe in the loue of himselfe whereas he might haue liued euerlastingly by drinking still of the loue of GOD And if we mount vp yet higher to Zoroastres who as is written of him was Noes graundchild wee shall finde that in his Oracles he bewayleth the race of Mankynd in these words Alas alas the Earth mourneth euen vnto Children which words cannot be otherwise interpreted than of originall sinne which hath passed from the first man into all his ofspring after which maner the Cabalistes and namely Osias the Chaldian interpret it wherevnto Gemistus the Platonist is not repugnant And as touching the originall of this mischief he denyeth in these words that it came of creation The thing that is vnperfect sayth he cannot proceede of the Creator Now that we be come as it were vp the streame to the first man Adam by whom sinne entered into the world and by sinne death let vs see hēceforth what the opinion of the Philosophers hath bin since the comming of the second man Iesus Christ. We haue a little booke of one Hierocles a Stoick vppon the golden sayings of Pythagoras which shall answer both for the Pythagorists and for the Stoiks Man sayeth he is of his owne motion inclyned to follow the euill and to leaue the good There is a certein stryfe bred in his affections which stepping vp ageinst the will of Nature hath made it to tumble from Heauen to Hell by vndertaking to fight ageinst God He hath a free will which he abuseth bending himself wholy to incounter the Lawes of God and this freedum itself is nothing else but a willingnesse to admit that which is not good rather than otherwise What els is this but as the holy scripture saieth that al the imaginations of manes hart are altogither continewally bent to euill and which wee dayly dispute of namely that our freedome is fresh and foreward vnto euill but lame and lasie vnto dooing well If yee aske him the cause thereof Let vs not blaspheme for all that sayeth he nor say that God is the author of our sinnes but rather that man is of his owne accord become vntoward and that whensoeuer we fall into sinne we do that which is in vs but not which was in vs from God How then shall we make these propositions of his to agree namely that God created man that man is froward and corrupted and yet that God created not man such a one vnlesse we say that God created man good and that afterward man degenerated from his nature But it is the very thing whereunto he commeth of himself Ambition sayth he is our bane and this mischeefe haue wee of ourselues bycause we be gone away from God and do giue ourselues to earthly things which make vs to forget God And that this mischeef is comon to all mankynd he confesseth sufficiently in that he giueth vs an vniuersall remedie that is to wit Religion the which alonly is able sayeth he to rid vs from earthly ignorance without the riddance whereof we can neuer come agein to our former shape and to the lykenes of our kynd which was to be lyke vnto God Now if all the whole kynd be defiled as he sayeth it is surely we must resort backe to one first father frō whom it is spred out into the rest by naturall generation Plutarke wryting of Morall vertue findeth it a very hard matter to make our affection subiect to reason and the body obedient to the spirit And he is driuen to maruell greatly That our féete should be so ready to goe or too stand still whensoeuer Reason loozeneth or pulleth backe the Brydle and that on the contrarie part our affections should carry vs away so headlong for all the restreint that wee can make Also hee thinketh it strange that in our discourses of the greatest matters as of Loue of the bringing vp of our Children and of such like we be driuen to take the brute beastes for our Iudges as who woulde say that nature had stamped no Print of them in our selues And he findeth himself so sore graueled in his consideration that he preferreth the brute beastes before vs in all things sauing in the capacitie which wee haue to knowe God vndoubtedly as perceiuing a continuall following of their kind in all of them wheras in vs only there is contrariwise such an vnkindly and Bastardly Nature that not euen the best of vs haue any whit of our former nature remayning in vs sauing onely shame that we haue it no more And this very gift of knowing God which remayneth to man graueleth Plutarke more than all the rest Man saieth he is a reasonable Creature God hath set him in the world to be serued honored of him and he hath made him to be borne to common ciuill Societie Whereof commeth it then that in his doings he is more vnreasonable more contrarie to Gods will and more against the Lawe of Nature then the very brute beastes In this perplexitie one whyle he saith that man had receiued fayre and sound

which he hath receiued of GOD and that which he hath lost by his disobedience And sith GOD hath created this world of nothing how should a thing of nothing multiply so infinitely as to satisfie for an infinite offence Let Man offer himselfe what offereth he but vnthankfulnesse and disobedience blasphemie and froward déedes That is to say what shall he els do but prouoke Gods wrath more and more against him Nay let the very Angels step in the Creature to pacifie the Creator the thing that is finite in goodnesse to couer an infinite euill the indebted in all respects to discharge another more indebted and what els will this be than a couering that as the Prophet sayth doth but halfe couer and a plaister infinitely too little for the sore Surely let vs say therefore that God himselfe must bée fayne to step in betwéene his Iustice and his mercie and as he created vs at the first so to create vs newe againe and as he created vs then in his fauour so to acquit vs now from his wrath and as he vttered his wisedome then in creating vs so to imploye the same now againe in repayring vs and soothly so much the more if more may bee because that in our creation nothing resisted the goodnesse of the Creator whereas in our reparation our naughtinesse withstandeth him as much as is possible Out of one bottomlesse deepe wee goe still into another but God bee praysed they bee the deepes of his grace Who then say you shall bee this Mediatour God vnto God Infinite vnto Infinite and able both to discharge the bond and to asswage the infinite punishmēt Here let vs bethinke vs againe what hath bene sayd afore in the fifth and sixth Chapters I haue declared there both by reason and by record of all antiquitie that in God there are three persons or Inbeings in vnitie of one essence and that the same are coeternall and coequall in all respects The Father as the ground and welspring the Sonne as the euerlasting word and wisedome of the Father and the holy Ghost as the bond of kyndnesse and loue whereby the Father and the Sonne are linked together and I pray the Reader that for the refreshing of his memorie he will voutsafe to reade ouer those Chapters againe vpon this poynt Needes then I assure you must one of those three persons step in betwixt Gods wrath and our infinit Fault And sith it is so which of them should rather doe it than the wisedome considering that the case standeth vppon the new creating of vs againe and that we were created by the same at the first or than the Sonne seeing wée bée to be adopted that is to say to bee admitted to an inheritance Nay moreouer it behoued this Mediatour to step in for euer For inasmuch as the world was created for man and man is falne away from God neither the world nor man now after his fall could haue abidden before God one moment of an hower Behold in the maner of this mediation there is againe another incomprehensible Misterie howbeit such a one as when it is once reuealed vnto vs wee deeme it vnpossible to haue bene otherwise We haue God infinitly iust and Man infinitely sinfull The infinite Iustice due to so infinite offence could not bee satisfied but eyther by infinite punishment or by an infinit reparation and this infinite reparation could not proceede but from him that is infinite that is to wit from God himselfe It behoueth then that our Mediatour be God and of his gracious goodnesse such a one haue we But this infinite Godhead is not to recompence our disobedience otherwise than with obedience nor our vndesert otherwise than with desert not our stubbornnesse otherwise than with lowlynesse neither againe is he to purchace vs grace but by punishment or life but by death And to the intent he may obey he must abase himselfe to deserue he must serue to become lowly he must stoope downe beneath himselfe to suffer he must become weake and to dye he must become mortall Certesse we say therefore that it is conuenient and behoofull that our Mediatour should be both God and Man Man to bee borne vnder the Lawe God to performe the Lawe Man to serue God to set free Man to humble himselfe to the vttermost God to exalt himselfe aboue all things Man to suffer God to ouercome Man to dye and God to tryumph ouer death Nay moreouer forasmuch as he submitteth himselfe willingly to such things for our sakes say I and not for his owne néedes must his obedience become a discharge for the disobedience his desert a discharge of the vndesert and his lowlinesse a satisfaction for the stubbornnesse of them that beleeue in him yea and moreouer a purchace of obedience desert and lowlynesse vnto them so that looke what is due to his obedience that is to wit loue to his desert that is to wit reward to his humilitie that is to wit honor to his sorowe that is to wit ioye to his death that is to wit life and to his victorie that is to wit Tryumph the same is purchaced and giuen by him and imputed and made due at Gods hand to all such as honor that great benefite and call vpon the father in his name From this poynt we may proceede afterward to other conditions and circumstances requisite in the Mediatour God and Man seeking him alwaies as may be most conuenient and agreeable both to Gods Iustice to the office dignitie of the Mediatour It is necessarie for our welfare say I that the Mediator should be man to beare the punishmēts of men to recōcile Mankynd And if he were not a mā then like as we should haue no part in him nor he in vs so should he not auayle vs any whitte neither in way of satisfaction nor in way of desert Méete it is therfore that he should be borne of our race and that he should be flesh of our flesh bone of our bone to the intēt that as in Adam we be al become bondseruāts to sinne so in him we may be deliuered and set frée from the reward of sinne which is death Ageine forasmuch as he was to ouercome sinne it behoued him to bee without sinne and forasmuch as it was for him to make vs cleane it behoued him to be without vncleannesse For we knowe that all of vs are conceiued in iniquitie and borne in vncleannesse and corruption and therefore it behoueth him to be such a man as is conceiued after an other maner than man is And this after so many wonders ought not to be counted a wonder for he that deriued woman out of man without helpe of woman can also deriue man out of woman without helpe of man To these particularities we shall come time enough hereafter and if suffizeth at this tyme that Gods Iustice and mans offence haue euen by humane reason directed vs to a verie necessitie of a Mediator