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	resurrection_n	rise_v	5,358	5	7.7370	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01331	A sermon preached on Sundaye, being the .17. of March Anno. 1577. at S. Alpheges Church within Creplegate in London, by William Fulke doctor in diuinitie. Seene and allowed, accordyng to the order appoynted in the Queenes Maiesties Iniunctions	Fulke, William, 1538-1589.	1577 (1577)	STC 11454; ESTC S112799	25,975	72

Redeemer hygh Priest sacrifice and propiciation for our sinnes mediatour and aduocate and his worde our onely sufficient instruction But that the Pope the Masse our owne merites the merites of Sainctes and inuocation of them Popishe ceremonies traditions counsels decrees and decretals pardons and Images such like must needes challenge no small portion of that honour and glory which the holy scripture maketh proper to God and our sauiour Christ alone Saluation be ascribed to him that sitteth vpon the throne of our God and to the Lambe It is the voyce of all them that are saued by Christ And therefore all the Angelles of God and all the creatures of God ioyne with them in confessyng that al blessyng glorye wisedome thankesgeuyng honour might and power ought to be ascribed to hym for euer and euer Consider this you papistes for your owne benefite learne to knowe what poperie is before you determine to dye therein And as in this general controuersie I haue called the papistes to knowledge and consideration of their owne groundes and principles so might I runne through euery particular errour of theirs But one or two may serue for examples Tell me you that would eate the naturall body of Christ in the sacrament doo you knowe what absurdities doo followe of it O you thinke it a goodly matter to receiue the body of Christ into your mouthe But if you had wit you woulde thinke it muche better to receiue Christ into your hartes and so to receiue him that he should neuer depart frō thence for he dwelleth in our hartes by fayth And so doo wee teache men to receiue the body of Christ by fayth that he may dwell with vs for euer Whereas they that teach you to receiue the naturall body into your mouthes giue no more to fayth then to infidelitie for wicked men as they saye receiue the body of Christ as well as the godly you will say yea but it taryeth not with the wicked No more it doth with the faithfull by your owne doctrine for you haue not yet determined howe farre it goeth downe into the stomacke of man nor howe long it abydeth but you all agree that it abydeth no longer then the fourmes of breade and myne remayne vncorrupt which is not long after they come into the stomacke but this is not all the absurditie that followeth of that eating For whyle you streine the body of Christ into so small a compasse and multiply the same into so manye places what else doo you but ouerthrow the truth of his naturall body Which if it be not like ours in all things except sinne then coulde it be no redemption of our bodyes Then haue we no hope of resurrection nor assumption into heauen which is grounded vpon the truth of this naturall body being fleshe of our fleshe and bone of our bone in which our nature he suffered death rose againe and ascended into heauen for vs But I may not stand vpon these matters Tell me you that woulde fayne heare your olde Latin seruice doo you knowe what it was Uerely a great part of it was such as you woulde bee ashamed to heare it in Englishe But if it had bene nothing else but the Scriptures of God and godly prayers yet the Apostle in his Epistle to the Corinthians telleth you plainly that beyng in a tongue vnknowen it were not meere for the Church of god But to leaue the Papistes and returne to the Galathians Tell mee sayth S. Paule you that would be vnder the lawe doo you heare the lawe or haue you read the lawe c. As if he should say take no heede what men beside the booke teache you of the lawe but looke to the lawe it selfe The false Apostles would haue borne the Galathians in hand that they must ioyne the obseruation of the lawe with the fayth of the Gospell They woulde not bring them altogether from Christ but they woulde match the ceremonies of Moyses lawe with the fayth of christ Wherefore the Apostle wylleth them to looke what the lawe sayth and not what these counterfeyt lawyers sayde He willeth them to examine the lawe whether it admitteth or alloweth any such mixture as they woulde bring in or no The lyke and in a manner the same controuersie wee haue nowe with the Papistes sauing that the Papistes as verie Antichristians are worse then the false Apostles They agree both in this that they ioyne workes wyth Christ merits with mercy man with God in the meane of our saluation but herein the false Apostles were lesse hurtfull that they ioyned the workes of the lawe which God himselfe required the Papistes ioyne works of Superero●ation which are such as God neuer commaunded and preferre them as much more meritorious then any workes which God hath prescribed They both agree in this that they place righteousnesse in the obseruation of Ceremonies but the Papistes are more blasphemous then those false Apostles For they although they placed righteousnesse in Ceremonies yet it was in such ceremonies as God himselfe appoynted to be obserued for a time but the Papistes place instification in ceremonies which were neuer of Gods institution for Circumcision the passouer with other sacrifices and rytes of the olde Testament had God for their Author but holy water holybread Pilgrimages and such like had neither God nor good man for theyr founder but came from Antichrist the enemye of GOD and Christ. And therefore you that would be vnder the Lawe looke well to your footyng whether you stande vpon good grounde for if righteousnesse come by the Lawe then commeth it by suche deedes onely as the Lawe commaundeth And if a man may be iustified by obseruation of Ceremonies they must bee such Ceremonies as GOD hath required when euen of those which he hymselfe required beeing doone otherwise then hee meant them hee sayeth Who hath required these thyngs at your handes At whose handes doo you looke too receyue the rewarde of righteousnes is it not of hym that hath taught you the rule of ryghteousnesse Therefore if you wil be iustifyed by the Law looke what be the workes Ceremonies of the lawe keepe thē for god hath not promised the reward but to hym that obserueth them The man sayth hee that dooth them shall lyue in them Geue not eare therefore too the Papistes but geue eare too the Lawe if you hope too wynne rewarde by obseruing the lawe And especially in that poynt wherein the false Apostles of Sainct Paules tyme and the false Apostles of our tyme agree that is ioyning mans merit with Gods mercy Tell mee you that refuse too bee cleerly see at lybertie from the bondage of the Lawe by Christe and wyll needes bee vnder the Lawe doo you know the Lawe Can you tell whether God wyll allowe suche a mixture or no of woorkes and grace of mercy and merits If the condition of the lawe will beare suche a medley no man forbiddeth you but that you maye seeke righteousnes where

only by mercy only by fayth So the cause now followeth why Ismael could not be Abrahams heir and only Isaac was because Ismael was borne after the flesh and Isaac was borne by promyse The inheritance depended wholly vpon the promise and the promise altogether vpon the grace of god Therefore he that was borne after the promise was the heire not he that was borne after the flesh But this at the first view seemeth to be straunge why S. Paule shoulde say that Ismael was borne after the fleshe Isaac by promise Wheras there seemeth to be no difference but that Isaac was born after the fleshe as Ismael was for he was conceiued after the maner of al the worlde as Ismael was It is the only priuiledge of our sauiour Christ to be cōceiued by the holy ghost Wherfore Isaac might be thought to be borne after the flesh on the other side it seemeth that Ismael was borne by promise For Abrahā was not moued by fleshly lust to take Agar to his wyfe but by the suggestion of Sara that he might haue an heyre of the promise Why should not Ismael then whose byrth was sought by so good an intent bee saide to be borne after the promyse And wherefore should Isaac bee denyed to be borne after the flesh whē he was conceyued and borne as Ismael and all other men are But let vs heare what the Apostle sayth He that was borne of the bond woman was borne after the fleshe and hee that was borne of the free woman by promise Nowe let vs see howe Ismael was borne after the fleshe Isaac by promise If we looke to the conception of Ismael we shall see nothing in it but carnall and fleshly not only because it was altogether according to the course of nature but also chiefly because this deuise of Sara wherunto Abraham consented to beget children of Agar though it seemed to come of a good intent yet was it altogether carnall and fleshly But God woulde haue mans deuise to haue no place in the Natiuitie of Isaac because he should be a ryght figure and patterne of them that are heires of the promise For thus the case stood God had promised to Abraham to giue him the lande of Canaan and to his seede which shoulde be as the starres of heauen and as the sande of the sea innumerable that hee should be the father of many nations and that in his seede all the nations of the world should be blessed Now Abraham beleeued this promise of God and it was imputed to hym for righteousnes bu● whyle he contynued stedfaste in this Fayth GOD seemed too suspend of long tyme the performance of hys promyse for Abrahā waxed old Sara was both olde and barreyne so that all hope of Children betweene them seemed too be cut of at laste thys deuyse came intoo Saraes head that Abraham shoulde take Agar the Aegiptian her bondemayde too wyfe and so of her should begette Childrē that should bee heyres of the promise No doubte her ende and purpose was to obteyne that which God had promysed and in suche respect and none other dyd Abraham agree too her deuise And here we see what good intents are if they be not directed by Gods woorde For surely the intent of Abraham Sara in this matter was exceeding good but theyr mean which they had deuised was starke nought For it was altogether beside the word of God it proceded not frō the spirit of God but frō the spirit of man frō flesh and blood and therefore it was a mere carnall and fleshely deuise although it hath a shewe of great godlynes yet is there no spark of godlines in it for it proceeded not of faith but of infidelity for although Sara beleeued the promise of God to bee true yet she thought it could not otherwise be performed but by this carnall deuise of hers she would helpe god to perfourme his promise whē she thought he was flack in perfourmāce saw more more difficulty to grow dayly by the age of Abrahā encreasing in weaknes old yeares vnapt for generatiō such are al the deuises of mē by which they sek to obtein the promised inheritāce of the kingdom of heauē they be altogether carnal fleshly procede ōly of infidelity For why do they sek to adde any thing of their own to the most free gracious promise of god but that they doubt eyther of his strength or goodwil to perfourme that which he hath promised therfore they wil help the one with laying to the shoulders of their own strēgth the other they wil procure by cōmending the dignity and worthines of their owne persons as though God were not throughly wel pleased in his only begottē son our Lord sauiour christ By this that hath been said I trust you do now vnderstād how Ismael was born after the flesh namely that in his conceptiō generation there can nothing be cōsidered that is heauēly spiritual but altogether natural carnal For notwithstāding ther was an intēt purpose to beget an heir of the promis yet euē this intēt purpose being gouerned by a carnal fleshly deuise proued nothing els but an earthly carnall fleshly matter Wherfore he that was borne of the bond woman was borne altogether after the flesh Now let vs see how Isaac was borne by promise Isaac was born of Sara the free womā not by her carnal deuise as his brother Ismael was but by faith in gods promise For Abraham was now old past the strength of begetting childrē Sara was both old barren here nature had denied thē children flesh blood had denied thē childrē humayn reason had denied thē childrē Therfore the childe that was now conceyued and borne came altogether by promis of God not by strength of man Abrahā waxed nowe strōg in fayth though weake in body considered neither his own body as good as dead nor the dead wōbe of Sara his wife but only beleeued that he which had promised was also able to perfourme it And Sara by faith receiued strēgth to cōceiue seed brought forth a son when she was past childbearing barrein bicause she compted him faithful which had promysed so that the whole woorke in the conception and birth of Isaac was proper to God and not to man and so dyd the whole prayse red●unde to God and not to man For Abrahams body beyng now as good as dead for age receyued new strēgth for generation as if he had been restored from death to lyfe Sara beside her natural impediment of barrainnesse being taken away whiche kept her from bearyng of chyldren when shee was young beyng nowe nyentie yeares of age was endued with newe strength to conceyue Isaac and therefore here is nothing of mans strength or wisedome in Isaackes natiuitie to bee considered but onely the perfourmance of Gods promise And therefore God onely deserued to haue al the