Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	sin_n	5,504	5	4.4990	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00954	The revvard of the faithfull. The labour of the faithfull. The grounds of our faith	Fletcher, Giles, 1588?-1623.	1623 (1623)	STC 11062; ESTC S117621	79,563	446

all And this was Caiphas the High-priests blind argument to proue our Sauiour the Messias It is expedient that one man should dye for the people Iohn 11. 50. In a word his Buriall in the graue of rich Ioseph is foretould by Isay 53. He shall make his graue with the rich and his Resurrection by Dauid Psal 16. 10. Thou wilt not leaue my soule in hell neither wilt thou suffer thy Holy one to see corruption For God before had made his soule an offring for sinne as Esay tells vs 53. 10. And this was the great argument of the two great Apostles wherewith they conuerted both Iewe and Gentil to the faith of Christ Acts. 2. and 13. Chapters 800. at two sermons I will not adde to these Diuine Attestations the propheticall Acrostique of Sebyd Erythcaea cited by Constantin in his oration which he intitled ad Caetu●● sanctorum the 18. Chapter and translated as he sayes by Tully before our Sauiour was borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who I doubt not not but might Prophesie of Christ as Balaam did Nor the Aegyptian crosse which among their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuine Hieroglyphicks signified Saluation as the heathen themselues confest out of Socrates in the 5. booke of his Ecclesiasticall story the 17. Chapter Nor th' illustrious report of Iosephus in th' 18. of his Antiquities both of our Sauiour and Iohn the Baptist which the Iewes ignorantly slaunder as inserted by the Christians mistaking this Iosephus the sonne Matathias who writ in Greeke for another Iosephus of theirs who writ in Hebrew the sonne of Gorion in whom indeed there is no such report Nor the wirtie but not so weighty Arguments of some of the Fathers As of Iustin Martyr who would needs perswade Trypho and his two fellowes that the holding of Moses Armes in the figure of a crosse and the spitting of the Paschalll Lambe with the two shoulders passant prefigur'd the crucifying of our Lord or of Irenaeus speaking of the incredulous Iew who should see our Sauiour the life of the world hang before his eyes and yet obstinate his heart in vnbeleefe out of the eight and twenty of Deut. Et erit vica ●ua pendens ante oculos tuos non credes vitae tuae lib. 4. aduersus Haereses cap. 23. But if any would lay the foundation of his faith wider and hope to himselfe more Arguments to ground his beleefe vpon Let him but aduisedly thinke with himselfe how it became the Sauiour of the world to liue and what other witnesses to beare him testimony of him and then let him adde to the prophesies of his death the innocence of his life For neuer any man liued as he liu'd which of you sayes our Sauiour as to all our enemies can accuse me of sinne And to the innocence of his life the Authoritie of his Doctrine Neuer man spake as this man does say the emissary scouts sent to apprehend him And to the Authoritie of his Doctrine the power of his miracles Wee neuer saw such things in Israel say all the people and to the miracles that hee wrought the miseries that he suffered Behold and see if there were euer griefe like my griefe may our Sauiour truely say of himselfe And to the miseries that he suffered himselfe the constancy of his Appostles and Primitiue Martyres that suffered for him Who who euer had such witnesses as to kindle other men into the same faith with them would set themselues on a light fire of zeale till they were consumed for the honour of their Lord So that the first Imperious Persecutour of the Christians Nero that in humane lumpe of crueltie whom Nature for hast might seeme onely to haue curded vp into a knot of bloud guest not much amisse when anoynting their bodies of the Christians he set them burning in euery street of Rome like so many Torches to giue light to the Cittie as Tacitus reportes in the 15. of his Annales For they gaue light indeed not for awhile onely to that heathenish Cittie but to the whole Christian world for euer after Neuer was there day kindled with halfe so many beames as that night was sure neuer was there night though all the Starres in Heauen should flame out in it to make it glorious that shone halfe so brightly as did this when to meet their Bridegrome in the first watch and morning of their Gospell so many early Virgins had lighted their Lampes And to these liuing Martyres let him adde two dead witnesses the voyce of the Sonne from heauen at his exspiration when the whole world lost the day at Noone the voyce of the Earth at his Resurrection when her mouth opened and let abroad so many Saintly bodies that awakned and leapt out of their graues to tell it in Ierusalem that Christ was risen O the Diuine vertue of this celesticall body If it die heauen that enlightens all extinguishes it selfe if it reuiue the dead worke of the Graue that receiues the dying excludes the liuing and like the barren wombe of Sarah is alust to bring forth the Children of promise in testimonie of the secret influence of life it felt after Christ had layen with her And thus it became the Sauiour of the world to liue thus to be borne thus to die againe these witnesses became him these Miracles And therfore giue me leaue to vse first IIII. A free Reprehension of all fashionable Aggrippaes in faith and farther motiues to winne them to become through beleeuers AFter the voyce of so many Prophesies witnesses art thou yet an Infidell O that there were not in Christs militant Church as there were in Othoes military Campe so many men so few Soldiers so many professors so few Christians Let me but aske thee as St. Paul did Agrippa Beleeuest thou the Prophets and I would I could say as he does I know thou beleeuest but I feare I may better say as the Prophesie it selfe speakes Who hath beleeued our report And what might the reason be of so much infidelitie among so many beleeuers of vs that so many with the Roman Soldiers should kneele downe to Christ and by an open professiō of their mouthes say to him Hayle King of the Iewes with the smooth voyce of Iacob and yet with their practise and rough hands of Esau smite him on the head face and crucifie him Is it not because they liue neither as iust men by Faith nor as wisemen by reason but wholy by sence so ignorant are they like bruit Beasts before God beleeuing only what they see quae sunt ante pedes as the Oratour speakes what they must needes stumble vpon with their eyes and no more Well hast thou both thine eyes out of Faith and Reason giue me thy hand O thou reasonable Beast and follow me with that one blind eye of Sence that thou hast left thee Thou wilt not beleeue in Christ because thou didst not see the former Prophesies foretoulde of him fulfilled by

in their spirituall riots they will play away the saluation of their soules O the cheap damnation of sinners With how seely baytes their soules are angled into eternall perdition A messe of pottage will buy away Esaus birth-right A small vineyard will make Ahab sell himself to worke sinne and forfeit his kingdome and all his posterity to the wrath of God A fayre-look'd apple pleasant to taste will hooke into the Lake of brimstone a whole world of beguiled soules The Harlots beggerly bread and water Prou. 9. 17. will get more followers then Wisedomes costly banquet choicest wines though the bread bee stollen and the waters hid If GOD should liue amongst vs thirty pence would buy him A cup of fornication is enough to make all the Kings of the Earth wait vpon the Whore the Beast And can it can it be Sathan should hyre vs to bee the seruants of sinne with such small wages and God with a Kingdome should not moue vs to be his sonnes O let not Nature in wicked and prophane vnreasonable Creatures go beyond Grace in profest Christians Balaam the Sorcerer would dye the death of the righteous the naturall good will hee bore himselfe taught him to wish it And it is the obseruation of the Philospher That all Creatures naturally desire to draw and assemble themselues as close to the diuine Being as possibly they can which hee makes to bee the Reason why there is in them all so vehement a desire which hee calls of all other the most naturall of begetting another like vnto themselues because not being able in their owne bodies to be euerliuing they deriue themselues to eternity by their issues thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee sayes partaker of the Diuine being as farre as they are able This is therefore the reason why there is sowne in our Nature Tantus amor prolis generandi gloria but this naturall and lawfull ambition of glory in the Creature is most liuelie exprest in the eight to the Romans of which I spake in the former section Let vs therefore if the wicked desire the death endeuor to obtaine the life of the righteous if the whole creation grone and sigh and trauel to be deliuer'd from the corruption whereunto our sinne hath imbondaged it into the glorious liberty of the children of God at least as S. Paul speakes in the same chapter groan with them and within our selues to bee deliuered from our owne sinne and to bee made partakers of that glory which God diuides among his saints Let vs set before our eyes those Noble examples which the Scripture hath lighted vp for vs to looke vpon For this is that heauenly Countrie which Gods soiourners and Pilgrims heere on earth seeing a farre off sweetly saluted Heb. 11. 13. and trauelling as strangers thorough the world esteemed onely worthy of their ambition Thus Enoch walked with God before his death and therfore without death was translated to him being as S. Iude speakes the seuenth from Adam whom God happily sanctified to himselfe with eternall rest because he was the Sabbaoth of Men. Thus Moses preferred the naked and solitary wildernesse before the delights and treasures of Pharaohs Court and was not this the cause because he looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the great recompence of the Reward by Faith seeing him who is inuisible Heb. 11. 27. This made Daniel esteeme the Lions Denne better then Darius Palace and the three children aduenture to meete heauen in hell God in the middest of a furnace infernally heated This made not valiant men onely but weak women fearefull by nature but resolute by faith in the midst of all their tortures not accept deliuerance but making their way through all the cruel mockings scourgings and bonds and prisons and stones and sawes swoords of wilde persecuting Tyrants passe on to the Land of promise without desire of liuing or feare of dying Heb. 11. 36. This made the olde Auncient-bearer of Valens the Emperour and elder Souldior of Christ Saint Basil in his Oration of him so much admires that signal Martyr Goelius tell the raging and menacing Prince that he knew his reward shold be greater then his torment and when the Emperour promised him very great matters to aske him smiling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether hee had any thing to giue him more worth then the Kingdome of heauen In a word this carried the heart of olde Simeon into such a holy extasie of religious delight that earth could hold him no longer but he must needs as it were breake prison and leape out of his olde body into heauen O what a desire of departure to it doth a true sight of this saluation kindle Lord saies he now lettest thou thy seruant depart in peace c. for mine eyes bane seene thy saluation As if he should say Lord now the child is borne let the olde man die now thy son is come let thy seruant depart now I haue seene thy saluation O let mee goe to enioy it Now I haue beheld the humanity of thy sonne what is worth the looking vpon but the diuinity of such a person which is able to make my young Lord heere euen proud of his Humilitie For so great a ioy of spirit can neuer be thrust vp into so small a Vessell as an olde shrunke-vp body of earth is Since therefore I haue testified of thy Christ since I haue made an end of my dying note and sung thee my Christmasse song since I haue seene thee O thou holy one of Israell whom no flesh can see liue what haue I to do to liue O Lord What should I weare this olde garment of flesh any more Thou hast left thy fatnesse off O thou faire Oliue Tree and the oyle of it hath made mee haue a cheerefull countenance thou hast forsaken thy sweetnesse O thou beautifull Vine and thy fruit hath warm'd thine olde Seruant at the very hart Now therfore being thou hast powred thy new wine into this old vessell O giue the olde bottle leaue to breake O let me depart in peace for I haue enough I haue seen mine eyes haue seene thy saluation These are high-wing'd ambitious indeed whose thoughts creep not vpon the earth nor whose Honours shall be euer layed in the dust but that flye among the Starres and Angells of GOD that boast of their kinred with the Almighty and call themselues the Sonnes of God Wisd 2. whom our Sauiour hath made the fauourites of Heauen companions for his Angels co-heyres with himselfe Temples for his Spirit Parts of his Bodily and partakers of his Diuine Nature whose kingdomes end not with their liues but begin with their deaths whose pleasures vnlike to Ionathans hony kil not with tasting whose gains haue no fire-brands like Sampsons Foxes no hell in their tales whose celestiall banquets are like the feastes of Cana where their water is turned into wine al their teares into ioy not like faire Absolons a Type