Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	glory_n	life_n	5,242	5	4.4315	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18435	A second sermon vpon the ix. chapter of the holy gospel of Iesus Christ according to Saint Iohn Preached at S. Maries in Oxford, the 11. of December. 1586. By Iohn Chardon Doctor of Diuinity. Seene perused and allowed.	Chardon, John, d. 1601.	1587 (1587)	STC 5003; ESTC S116873	18,200	48

being a charge so weighty and the greatest of all the Lord both by the pastour and people is to bee prayed vnto to strengthen his minister with the spirit of boldnes and constancie that his forehead may be as the adamant Ezech. 3.9 and harder then the flint that he be not afraid at the lookes of men but may boldly enter into the house of Israel and in the feare of the Lord declare vnto them the fulnes of his wil which I beséech him vniuersally to graunt vnto all the professours and preachers of his holy word Yet one other thing wee haue here to note in that Christ saith that hee must worke the workes of him that sent him Oportet mo operari eius opera qui misit me that is such works by which it might appeare that he was the sonne of God and sent of God the father into the world according to that written in the fifth of Iohn Iohn 5.36 The workes which the father hath giuen me to finish beare witnes of me that the father sent me Iohn 6.38 And in the chapter following I came down from heauē not to do mine owne will but his will which hath sent me Whereby we are taught that wee must not worke such works as we like best our selues but such as God in his word hath commaunded that we may be knowne to be the sonnes of God For our workes are naught and our doings peruerse Our waies are crooked and our cogitations euill Esa 55.8 My thoughtes are not your thoughtes neither are your waies my waies saith the Lord. For as the heauens are hygher then the earth so are his waies higher then our waies and his thoughtes aboue our thoughts And this much of the first argument or reason of Christe whiche hee deriueth Ab officio from hys office and duetie The second argument of Christ deriued from the time Now I come to the second which hee deriueth à tempore from the time conteined in these wordes Donec dies est while it is day which argument or reason of Christ is deduced from the commō vse and custome of men who when they take any taske in hand are wont to apply and followe the same in the light of the day least lingering the time they be preuented with the darkenes of the night Now if men are wont to be so careful to finish that which they take in hand while it is day which concerneth the vse of mā how much more belonged it vnto Christ before his death and passion to finish the workes of the father For saith he The night cōmeth when no man can worke Venit nox ùm nemo lotest opeari In which words Christ doth signifie that he may not omit occasion and opportunitie to worke for that the time would come when he should away Which thing too he declareth more at large by a Similitude comparing the time of his presence to the Day and the time of his departure to the night Now the day is the time to worke and the night is the time to rest Hée then that worketh not in the daye while it is light shall not worke in the night when it is darke The like similitude he vseth afterward in the leuenth chapter speaking to the disciples in this manner Iohn 11.6 If a man walke in the daye hee stumbleth not because hee seeth the light of this world But if a man walke in the night he stumbleth Because there is no light in him In both which it is apparant that he calleth the day the time which in his humaine nature hee ought to spend here vpon earth in the businesse of the Father that he calleth the night the houre of death from which once raised he carried with him his body triumphantly into heauen But yet Christ here compareth the houre of his death vnto the night not because he should yeeld and giue place againe vnto Sathā the prince of darkenes and God of this world Ephes 6.12 2. Cor. 4.4 whō before hee had spoiled and ouercome through the force of his death and passion but because then being dissolued from the troubles of this life he passed to eternall rest which now he enioyeth with the father till the latter day in which he shall come againe with maiesty and great glory in the cloudes Math. 24.30 with a shoute with the voice of the Archangel 1. Thes 4.16 and with the trūpet of God to iudge both the quicke and the dead at which time as S. Paul teacheth al things shall be made subiect vnto God 1. Cor. 15.28 that God may be al in all We may not here contentiously reasō and dispute whether Christ also after his death did not the workes of the Father or whether yet to this day he be not the light of the world Quandiu fuero in mundo Lux sum mundi for the Similitudes of Christ are simply and plainely to be conceiued and not to be wrested hither and thither Christs meaning is then that he must worke the workes of the Father while hee is in this life signifying that shortly by death he should be taken away who yet to this day shineth vnto his elect and still worketh in them by the power grace and vertue of the holy Ghost and will do to the end and consummation of the world according to that most comfortable promise of his in the last of Matthew Math. 28.20 Hereof we may gather this generall doctrine that as Christ had a certaine time appointed him to worke the workes of the Father so haue we a certaine day and time appointed vs to worke which once ended and finished we can worke no more Let vs worke then while it is day least if the night come vpon vs we be not able to worke But now the Day is the present life which God hath giuen vs here vpon earth and in which we may worke but when night that is to say when death commeth on and when the Soule is once loosed from the bodie wee shall not be able to worke would we neuer so faine So writeth Theophilact Dies quidem est presens vita Theophi in Ioan. eò quòd possumus nunc sicut in dic operari The day is the present life because that nowe wee maye worke as in the day Nox autem futurum seculum eò quòd nullus illic poterit operari But the night saith he is the worlde to come because that no man can worke there While then we are in this life let vs not omit the presēt occasiō that is offered vs to do wel Seeke the Lord saith Esay while hee maye bee founde Esa 55.6 and call vpon him while hee is neere Sirach saith sinnes in this life committed in the world to come Wherefore as Chrysostome counselleth Omnia hîc dissolue vt citra molestiam illud videas Tribunal Set all thinges here in order that without griefe thou maiest behold that