Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	wage_n	4,685	5	10.8916	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00819	Five godlie sermons, preached by R.T. Bachiler of diuinitie. 1. The charge of the cleargie. 2. The crowne of Christians. 3. The annointment of Christ, or Christian ointment. 4. A festiuall sermon vpon the Natiuitie of Christ. 5. The fruits of hypocrisie..; Five godlie and learned sermons	Tyrer, Ralph, d. 1627.	1602 (1602)	STC 24475.5; ESTC S106205	127,399	317

curse and death as first condemnation for so the Apostle By the offence of one the fault came on all men vnto cōdemnation Rom. 5.18 Secondly curse for as saith the same Apostle out of Deut. 27.26 Cursed is euerie man that continueth not in all things which are written in the booke of the Lawe to doe them Gal. 3.10 Thirdly death for according to the commination of the law whosoeuer shall not performe euerie iote and tittle of the lawe shall die the death and the conclusion of our Apostle The wages of sinne is death Rom. 6. And the last with condemnation curse and death not temporall or for a time but perpetuall and for euer because man himselfe was neuer able to beare and abide as the Lord himselfe knew who seeth all his frailties and infirmities and yet it being necessarie that man hauing sinned man should suffer for that the sentence of condemnation should not be reuersed nor curse of the lawe reuoked nor the doome of death redeemed but that one must needes die for the people and one for all and not that man alone as being sufficient because all men had trāns gressed nor a beast being too base to satisfie for so great and so manie trespasses nor an Angell as being too weake for such a punishment and passion It pleased God the Father of his gratious goodnesse to send downe his onely begotten sonne out of his owne bosome and it liked also Christ himselfe the sonne of God yea God of God light of light verie God of verie God of his owne intire loue to vouchsafe to discend downe from the highest heauen vpon the earth and to be incarnate incorporate and compassed about with our claiey mould to take vpon him our vile and seruile nature and to be manifested vnto the world in our weake fraile and wretched flesh and to be borne of a silly simple and sinfull woman to performe for man all obedience and to reforme his disobedience to ransome sinne and redeeme his transgression by his body to saue our soules and by his owne death to purchase our liues by his owne crucifying to take away our curse by his owne condemnation to obtaine a common saluation and by his owne sacrifice to make a generall satisfaction for all other vnto God his father O magna gratia magna dignatio And this is that great wonderfull mystery which is so notably set out by the Euangelists in the Gospell which when we consider our spirite must needes be rauished our senses benummed our Witts captiuated and all our outward and inward parts and powers to be astonished that the word should be come fleash Iohn 1.14 and to be made of the seede of Dauid according to the fleash Rom. 1.3 and being in the fourme of God and thinking it noe robberie to be equall with God should make himselfe of no reputation and take vpon him the fourme of a seruant and be made like vnto men and be formed in shape of a man Phil. 2.6.7 which is such a misterie that I may vse Austin words in an other matter Yet fitly applied to this purpose Vt altitudine ipsa rerum superbos terreat profunditate attē tos teneat veritate magnos pascat vtilitate paruulos nutriat in his 5. lib Genesi ad Lite Chapit 3. that with the depth thereof it terrifieth the arrogant which thinke they can conceiue all thinges with the hardnesse thereof it will make men attentiue and studious which otherwise would be idle and negligent and with the truth thereof will exercise the most perfit and able which thinke all matters easie and plaine and lastly with the pressire and fruitfulnesse thereof will nourish the simplier sorte which like younge sucklinges can hardly brooke anie stronge meates and not onely such a misterie but such a greate misterie as what could be greater saith the same Father that a virgin should cōceaue a sonne without the seede of man What greater then that God should be borne of a woman and what finally greater then this that she that confesseth herselfe a lowly handmaid should become the mother of her owne maker Where vpon Austin saieth vpon the Magnificat Misterium incarnationis verbi super omnia constat esse ineffabile Wherein are not only manie but also greate miracles as that a virgin should become a mother God a man Greate miracles and the Creatour a Creature that truth should come out from the Earth that Righteousnesse should looke downe from Heauen that maiestie shuld take vpon it Humilitie that he that is the Auncient of daies and was for euer before all daies and created euery day should be borne in a daie to deliuer vs from the euill of euerie day that he by his birth should bestow vpon his mother the gifte of fruitfulnes yet not take away from her the vertue of virginitie that he that in the beginning of the world made the first Adā according to his own Image and similitude should make himselfe afterwards in the ending of the world according to our similitude and likenesse descending downe vnto vs by that which he tooke of ours deliuering vs by that which remained in himselfe conceiued by the holy Ghost not of the substance but by the power thereof not by generation but by benediction Finally not by propagation but by sanctification and his Mother conceauing him not by man but by God not by seede but by the spirit not by humaine meanes but by the ouer shadowing of the most highest So that as he was borne without Carnall copulation so was he brought forth with out mortall corruption And as he was first borne of his Father before al worldes without a mother and did create the world so secondly was he borne of his mother in the world without a father that he might consecrate by his deuine Maiestie inuisible by his humaine birth visible in them both wonderfull of the one as impossible to be expressed the Prophet saith And who shall declare his generation Esaie 53. Of the other as necessarie to be knowne and credible to be beleeued The Euangelist And the birth of Christ Iesus was after this māner Math 1. Before he was borne abiding in the bosome of his father and yet filling the wombe of his mother in the time of his birth the euerlasting Father in heauen and yet a Young infant vpon the Earth after birth a light shining in the world as Iohn and yet dwelling in the light that cannot be attained vnto as Paule of which his birth and of the manner and ende thereof Austin hath these sweete words Vt Sponsus processit de thalamo suo vt gigas exultauit ad currendam viam speciosus vt sponsus fortis vt gigas amabilis et terribilis serenus seuerus pulcher bonis asper malis that is he went forth as a bridegrome c. Which manner of his bringing forth was farre more strāg then any other birthes of mankind that were before then that first of

〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purporteth a restoring againe or receiuing a dignitie or honour of which he was partaker before when he thought it no robberie to be equall with God his Father as our Apostle Phil. 2. or els finally as the Phrase wil beare a recouering againe of his fathers fauour as being accepted againe and receaued into the bosome of God his father from whence he descended when he tooke vpon him our flesh And yet the word being all on with that which al the Euangelists vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his assūption being nothing els but a volūtary ascentiō a passion in him in respect of his humanitie yet an action of him in regard of his diuinitie that as he saith of him selfe as he had power to lay downe his life and power to take it againe vnto him euen so as he had power to descend to take vpon him our flesh so likewise had he power to ascend to resume againe vnto him selfe his owne glorie being caught or rapt vp in a cloude as he was man and yet taking vnto himselfe the winges of the morning to flie vp into his holy sanctuarie as he was God as a worme in respect of his incarnation in creeping on the earth but an eagle in regard of his ascention in mounting vp into heauen That as a captaine conquerer and Consull of Rome when he had vanquished any enimie won any cittie or subdued any contrie was wonte to ride in triumph with a royall Pompe before him and a greate traine behind him vp into the Capitoll the gates whereof were wide open to receaue him Euen so our Sauiour Christ Iesus after he had ouercome Sathan his grand enimie and by death as the Apostle saith subdued him that had the power of death and with all vanquished the graue and hell and did triumph ouer them Saying as it is in the Prophet Esay and Osee and the Apostle Paule Death is swallowed vp in victorie O death where is thy stinge O graue where is thy victorie and so ascended on highe and led captiuitie captiue and made a shew of them openly hauing his mightie armes of heauenlie souldiars with him As the Psalm 1. discribeth them The chariotes of the Lord are twentie thowsands of Angels and he is in the middest of them as in his holy place of Sinaie and vnto whom the gates of the Capitoll of heauen stoode open as being gladde and readie to receaue him into glorie as the Prophet Dauid expresseth the same Psalm 24. When he saith in the person of the Lord God Lifte vp your heades O yee gates and be yee lifte vp yee euerlasting dooers that the King of glorie may come in Here then as our heade is exalted highly and aduanced vnto his glorie so shall we also his members be partakers of the same honour for if we die with him we shall liue with him if we suffer with him we shall be glorified with him For as his Father appointed vnto him a kingdome so hath he appointed vnto vs a kingdome Iohn 5. As the father hath crowned him with glorie and worshipe Psalm 8. So will he being the greate shephard of the sheepe giue vnto vs an incorruptible crowne of glorie as he sitteth with his father in his throne so will he cause vs to sit with him in his throne whē as our vile bodies shall be made conformable to his glorious bodie of mortall becomming immortall of corruptible becomming incorruptible of carnall spirituall of naturall supernatuall of earthly Heauenly finally of temporall eternall in the kingdome of heauen where they shall reape and receaue fulnesse os ioye and at the right hand of God haue full fruition and plenarie possession of surpassinge Pleasure for euer more Which God the Father hath prepared of his mercie and Christ Iesus purchased by his merite for vs those which haue beene promised vs from the beginning of the wotld and shall be perfourmed vnto vs after the ende of the world in the Celestiall Paradise where the Sunne shineth not nor the Moone giueth noe light and yet where the Sunne setteth not nor the Moone changeth not but where only the glorie of God and the Lambe giueth light Ap. 21.24 Where there is pleasure for euer without paine victorie without skirmish triumphe without warre perpetuitie without time desire without default sweenesse without varietie and varietie without sacietie where there is Ioye with out gesture Knowledge with out discipline and conference without speache where there is rest with out motion partaking without enuie and vnderstanding without reasoning vbi lex veritas pax charitas modus aeternitas as Austin FINIS THE FRVITS OF HYPOCRISIE MATTH 23. v. 5. All their workes they doe to bee seene of men THese wordes which I haue reade vnto you as also those in the verse immediately going before are a confirmation in particular pointes of that reason contained in the last words of the third verse of which I haue spoken at large heretofore So that hauing before said that these Scribes and Pharises did far otherwise leade their liues then they did teach and preach now he addeth for the more certaintie and assurance of that which he affirmed before that if they had any good thing in them at all in show and in semblance that the same was altogether vaine and trifeling false and fained because they had noe other thing in their purpose and intente but palpably to please men as it here appeareth to set out and shew forth themselues These Scribes therefore and Pharises did either most manifestly transgresse the Law of God or els did so notoriously dissemble that they seemed to be altogether honest and holy when they were nothing so nor so hauing a foule visage vnder a faire visarde for as all is not gould that glistereth so all are not perfect that appeare so nor all good and godly that giue an outward glosse of integritie and sanctimonie For as Tullie saith Frons vultus oculi saepe mentiuntur oratio vero saepissime and as the Poet. Fallit enim vitium specie vertutis vmbra So that oftentimes counterfaite in the militant Church here on earth such is the deceite of sinne the fashion of this world goeth for currant such are the cloakes and coulours of hypocrisie for euerie hypocrite is like the Camelion that can chang himselfe into euery coullour at commande and like to Protheus who can Metamorphose himselfe into euerie fourme forth with and lastly like vnto the wethercocke that can turne it self according to euerie wind And here may we behould and see the nature of sinne in generall that it is neuer single of it selfe but hath alwaies some companions and copartners conioyned with it not vnlike the serpēt Hydra a monster of many heads and to the beast mentioned in the Apocal. On which the whoore of Babilon is said to sitie hauing many heades and many hornes But more particularly of the sinne of