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	sin_n	suffer_v	5,268	5	6.2457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06508	A frutefull and godly exposition and declaracion of the kyngdom of Christ and of the christen lybertye, made vpo[n] the wordes of the prophete Jeremye in the xxij. chapter, with an exposycyon of the viij. Psalme, intreatyng of the same matter, by the famous clerke Doctor Martyn Luther, whereunto is annexed A godly sermon, of Doctor Urbanus Regius, vpon the ix. Chapyter of Mathewe of the woman that had an issew of blood & of the rulers daughter, newly translated oute of hyghe Almayne.; Epistel aus dem Propheten Jeremia. English	Luther, Martin, 1483-1546.; Rhegius, Urbanus, 1489-1541. Sermon upon the ix. chapter of Mathewe.; Lynne, Walter.	1548 (1548)	STC 16982; ESTC S103978	55,289	166

on the ryghte hande of God hys heauenly father and yet shall iustifye the people and thys shall also be done here vpon earthe whiche is yet more merneylous But howe cometh thys to passe Euen thus The kyngedome of Christe is a spirituall kyngedome whiche ruleth herein earth and yet it is not of the earh but of heauen Thys could neuer no King brynge to passe that he had set vp a kyngdome whiche were in earth and yet were not terrestrial but celestiall Wherfore thys worke declareth that thys Kynge must be more then a bare or pure man For he that knoweth thys science hathe the power that he is aboue synne and can iustifye synne thesame muste nedes be God for God onely iustifyeth the vngodly Ro. iiij as Paul sayth Roma in the .iiij. And for as much as thys Kyng performeth and bryngeth to passe suche thynges it followeth therfore that he is very God sence he hath the honour and doth the workes which onely belonge to God Nowe then yf he can bryng to passe that the people maye be delyuered from theyr synnes and by that meanes make thē ryghteous then can he also soone delyuer them from death for where as is no synne there can be no death for the stynge of death is synne as Paul saith to the Torinthians i. Co. xv i. Cor. xv for yf there were no synne then shoulde death haue no myghte nor power and thus doth thys Kynge delyuer vs from synne and death from the deuil from hell and from all infelicite and geueth vs the eternall ryghteousnes and euerlastynge lyfe He maketh GOD oure father and geueth vs the kyngedome of heauen Nowe thys is no man able to do neyther angell nor saynete neither also Mary the mother of God but onely GOD hym self whereout it followeth then that thys kyng muste nedes be God and although it be not expressed with manifest wordes yet do the wordes and the vnderstandynge of thys sayenge brynge it with them that he is verye GOD and man So goodlye coulde the Prophetes speake of Christe and counterfayte hym so excellentely vnto vs that it is to be merneyled to thintent that we should not mysse hym Here ryseth nowe a questyon Thou saydest euen nowe howe that all saynctes muste crye with Sayncte Paule ouer synne death O wretched man that I am who shall delyuer me from thys body subdued vnto death Here se we also that the Christians dye yea the better Christians the heauyer death they suffre what meaneth thys call ye that delyueryng from death synne Thys is it that I haue sayde It is a spiritual kyngedome and kyugedome of faythe It wyll stande in faythe and men muste also beholde it with the eyes of fayth Otherwyse can no man at no tyme vnderstande it for there remayneth yet that death muste deuoure vs The Emperours and Cyrannous haue behedded the Apostles and holye martyrs Sayncte Paule was fayne to stretche forthe hys heade Moreouer there remayne yet the lustes and inclinations towarde synne There be also manye heresyes and sectes whiche al obiecte themselues agayuste the Christians where is here lyfe where is here the ouercōmynge of death which is preached in thys kyngedome Vnto that do I answer thus We haue dominion and rule ouer syune ouer death howe be it we haue not yet ouercome them and we be not yet delyuered from them for the text saith that the Kynge is yet workynge For he doth alwayes rayse vp righteousnes and maketh yet styliuste ryghteousnes lyke as a Tayllour which maketh a garment as longe as he maketh thereouer so longe is he in the worke and it can not be sayd that the garment be al hole fynyshed Euen so is the kyngdome of Christe in earthe styll in worke he worketh and rayseth dayly thereouer and shal so continue vntyl the latter daye And then shal althynges fyrst be made ryght perfecte In the meane season do the Christiās styl fall in syune albeit agayust theyr wyl But thys aduauntage hath a Christian although he do fele the synne yet is he neuertheles lorde ouer it but to that ende can he not brynge it that he myghte cleane be delyuered from synne vntyl the olde wretche dye cleane and peryshe Therfore albeit that the Christians fall yet is Christe present with them which ruleth by hys spirite and ouercōmeth synne and styll rayseth them vp agayne sayeng aryse brother be of good comfort there is no daunger And so is Christ alwayes in the battel and in workynge and fyghteth with oure enemyes They do often resiste agaynst hym but at the laste he obtayneth the victory and they are depressed Euen so goeth it also with them that are hys in whome God triumphet and ouercometh thorough Christ Therfore sayth Paule i. Cor. xv i. Co. xv But thankes be vnto God which hath geuen vs victory thorough oure Lorde Iesus Christe And. ij Cor. ij saith he ij Cor. ij Thankes be vnto God which alwayes geueth vs the victory in Christ Although sometyme one be put to the worste yet is Christ at hande and lyfteth hym vp agayne sayenges vp brother aryse thou hast no hurte at it agayne styll thou must nedes fighte it oute it can not be done withoute fallynge but take hede that thou lye not styl There is euermore fallynge and rysynge agayne as long as we lyue in thys worlde Nowe Nota bene as Christe hath ouercome synne euen so doth he also ouercome death when death is at hande presseth vpon the and wyll destroye the then is Christ present with the and sayth at it lustely he can not hurte the and although he do stryke the it shall be no more vnto the then yf thou wētest to slepe Nowe go to it is but a smal matter within this shorte houre it shal be better A man may fele that death is bitter and sharpe But he can not prenayle nor triumphe ouer the. For Christe hath made hym faynte hys stynge or darte is made to blunt He hathe weryed hym selfe vpon CHRISE whiche hath ouercome hym and treaden hym vnder hys fete Euen so goeth it also with the Sectes and Heresyes and with all other aduersities whiche all can not hurte vs for we haue one in heauen vnto whome all thynges are possyble and be is able to preserue vs that nothing shall happen vnto vs withoute hys wyll Therfore I saye that the outward temptatious maye well remayne but yet oure fayth can not be hurte for there remayneth yet in the herte a certayne power agaynste synne and a courage agaynste death and all aduersities Thys is it that CHRISTE continueth in hys offyce and dryueth hys worke stryueth with synne and fyghteth with death vntyll hys kyngedome be at complysshed that is vntill the latter daye Thus haue we heard nowe howe the Prophete Ierempe hath declared Christe what hys person is and what hys offyce shall be namely that hys offyce tendeth to thys ende that he prospere with wysedome and rule wysely so that

some time also his flesh body as a felowe worker that he myght declare by the selfe worke that also hys body hath vertue of quickeninge making linely for asmoch as it is in vnitie ioined togither to his diuine nature that mā beleuing might lerne that it was his ownproper body no other mās So he raised vp the doughter of iairus by his worde touchinge of her body frō death whiche warke was done of him whiche is God mā in one person for he called not againe the dead vnto life alwaies by his onely word but also by touchinge that he might declare trache that his body also might make lyuely quicken than for asmuche as the thinges whiche haue bene corrupted perished be restored renewed begonne a freshe how than should we not liue whiche do eate the flesh of Christe Ther is no doubte but he will bringe reforme them to perpetuall lyfe which be partakers of him for not onely thee soule must nedes ascende vnto a blessed lyfe by the holyghost but also this grosse eartly body must nedes be brought to a perpetuall lyfe by tastinge touching and by meate whichis conueniēt and agreat to his nature Hilarius speaketh almost after the same maner of the se thinges also vpon Matthew the. Mat. ix ix chapter And therfor the apostles call death a sleape teaching vs by this selfe thing that death is to be condemned not to be feared Luke saith in the .vij. of the actes Act. vij the Steuen sleaped whā he was stoned Paul i. Corin. xv nameth Christ the fyrst fruites of them whiche had sleaped i. Cor. xv he saith we all shall not sleape also he saith i. tes 4. brethrē I wil not that ye be ignoraunt of these which hath sleaped i. Tessa iiij Daniel xij that ye be not sory c. Also Dauiel hath spoken in the xij after this maner of corporal death for sosaith he many of them whiche sleape in the dust of the earth shal awake here he calleth the resurrection to come in the last day awakinge all these forsoth be very great consolation to all Christianes whan they be troubled with temtation of death Now let vs heare wherfor scripture compareth our death to natural sleape fyrst whosoeuer sleapeth naturally he resteth from those thoughtes and laboures which he suffereth that watche● and he reneweth his strēghtes by that rest whan he waketh he is not so wery as he was before he did take the sleape but quicke of spirite and witte freshe stronger his strēghtes being renewed and more dilygent and spedy to take laboures So also our death is a rest frō all care heuinesse thoughtes and laboures of this lyfe a litle whyle enduring miserable most punished and most full of aduersitie our body onely resteth in the groūde it shal returne againe in the last day renewed swifte well fortifyed whole mery stronge endewed with most prosperouse and perpetuall health i. Cor. xv as Paule teacheth vs. i. Corin. xv The body is sowen in corruption reproche feblenesse is a beastly body but it riseth again without corruption in glory in power a spirituall body whiche is so pure so subtile is preseued so merualousely of God him self that it hath nede of no meate drinke or sleape that it is subiecte to no corporal feblenesses miseries as it was in this lyfe whā it was yet constrained to take meate to drinke to sleape to digest to suffre colde heate hungre and suche other things Secondly whosoeuer lieng in his bed sleapeth and resteth naturally he may be raysed vp easely because his soule is in his body the man lineth Christ our God may cal againe so easely and much more easely deade men vnto lyfe whose soules be not deade nor may die Math. x. but be in the hāde of Christe Thyroly we go not to bedde that we may sleape cōtinually fastened alwaies in our bedde but that we may rest a fewe houres that our body may restore and renewe his strenghtes that after we being wakened frō sleape we may do our office and duetie that we may apply our studies workes of our office So whan we dye corporally our bodyes are not buried in to the earthe that they may lie hidde perpetually in it but they be buried that they may rest their a certain tyme in sure hope of resurrection that they may raise againe in the last day that they may lyue togither with the soule euerlastingly because death is vtterly ouercome by Christe and corporall death or sleape is conuerted and ordeined here to vs by him vnto a necessary and holsome medicine that is to say that synne and the body of synne may haue sometyme their end and that we may put awaye mortalitie by this corporall death afterwarde come furth immortall at the due tyme. But although Christ raiseth vp also so easely wicked men from corporall death as vs not withstandinge the death of deuout and godly men is called properly a sleape and deuout and Godly mē are said to sleape onely for whan the soule of a wicked or mesheuouse mā hath departed from the body than nether rest nor cōforting is their for his body was the most filthie stable swynes stye of the citie Augia yea of the deuyl which he builded by euill thoughtes desyres and workes without all rest and is afterward as a certaine abominable thīg cast vnto the earth tarieng that God may raise it vp to euerlastinge ponishement that it may be made a fyrebrande of hell which burneth alwaies and nut withstanding it may not make an ende of burninge nor be consumed In the meane season the soule is vexed and trubled with very great tormentes extreme inquietnes like as an euill doar worthy to be headed whiles he sytteth bounden in prison cage knowinge the a very sure rewarde or whele is at haude althongh that punishemēt is differred a few daies he feled it not yet in hys body notwithstādinge he is care full in minde aboue measure his harte thinketh no other thinge than gallowes wheles and his lyfe is no other thing than trēblinge terrour feare coming before the peine being at hāde a most cruell death Athanasins writinge of diuerse questions vseth this symilitude as Luke teacheth vs of the riche man lieng in tourmētes in the .xvi. chapter Luc. xv● and desyreth greatly at the least his tung to be refreshed of Lazarus not withstāding he coulde not receyue at the least a little droppe of water But Lazarus had consolation rest in the bosome of Abraham wher that blessed kepar tariethto gither with the sanctes vntil all the chosen be borne be called Heb. xi for they holy fathers as Paul saith in the xi chapter to the Hebrues receiued not the promise because God had prouided a certain better thīg for vs that they should not be made perfecte with out vs.

be a man then muste he nedes be mortall or elles he coulde not be called Abrahams sonne Agayne yf he shall brynge the blessinge vppon all nations of the earthe then muste he nedes lyue alwaye and for euer where vppon it foloweth that he is mortall and lyuinge c. And so shalt thou fynde it in all other places of the scripture yf the saynges be iustely and diligently marked But we will see from worde to worde what Ieremie doth notifie vnto vs in this sayeng that we may fynd this also in lyke maner Fyrst sayth he thus Beholde the tyme commeth sayeth the Lorde that I will rayse vp vnto Dauid a righteous braunche These wordes are vndoubtebly spoken of Christe wherein is contayned as the Prophecye declareth that he shoulde come of the synage and stocke of Dauid Therefore saith Sayncte Paule well Rom. i that after the flesshe he is borne of the seed of Dauid For the Prophete Ieremie would describe the sauiour plenteoufly that he myght be perfytely knowen what he shoulde be and from whence he shoulde come because of them whiche cyther at that tyme or afterwarde should come vnto the fayth beleue in him that they should not nede to grope after him here or there or seke him any where elles Therfore doth he knyite hym vnto the generation and stock of Dauid from whence men should loke for hym vndoubtedly With such wordes haue the Prophetes conforted the people and warned them that they shoulde marke diligently vpon this generation and that they shoulde be throughly perswaded that he should come none other waye but from the stocke of Dauid This knewe the Iewes well ynough out of the sayenges of the scripture were as sure of it as we knowe surely be leue that Christ shal come agayn at the later daye Therefore sayd also the Angel Gabriell vnto Marie Luce. i. Luc. i. The Lord God shall geue vnto hym the seate of his father Dauid and he shall raigne ouer the house of Iacob for euer and of his kyndgdome shal be none ende He sayeth I wyll rayse vp that is to say I will sette stablysshe it that it may stāde sure As though he would saye The people of the Iewes haue bene hitherto afflicted and troubled with their kynges For where as I haue sometyme styred vp vnto them iiij Re. xviij ●ne good kynge as Ezechiam they haue had tenne bad for hym But I wil once rayse vp and ordeyne a kynge which shall continue For euer but I will not rayse hym for this cause that he shall assaulte any man But he hym selfe shall be assaulted of the world of the deuill of all whatsoeuer is great and mightie in the worlde but I will so sett hym that he shall stand fast and sure and his enemies shall not preuaile agaynst hym And he sayeth he will rayse vp vnto Dauid a righteous braunche Euē so saith Sachary also Sach ix that he is righteous and a sauiour Lo saith he Thy kynge cometh vnto the a righteous kyng and also a sauiour On this wyse dyd the Prophetes see Christ euen as we see hym also namely a kinge that iustifieth the worlde For the worlde is nothinge elles but a stable full of vnthriftes The worlde is the kyngdome of the deiull and bloude and flesshe is her housseholde of whose vngracious and wycked assanltes al saynctes haue euer complayned and muste also euer more complayne as Paule declareth to the Romaynes in the vij Ro. vij Therefore did the holy Fathers and Prophetes without ceassing desyre and crye after this righteous braūce after this Christ whiche shoulde make them iuste and righteous and take awaye synne and death And this also doo all good and faithfull hertes yea the vnfaythefull also styll contynually desyre For who would not rather haue lyfe then death and rather haue righteousnes then synne Ro. vij Therefore cryeth Paule O wretched man that I am who shall delyuer me from this body of deathe But thus crye not all men for they fele it not all The deuill possesseth the heries of many and seduceth them that they can not thynke therevpon Thus may we see that this is the Summe or Chiefe poynt of this Prophecye that this kynge is iuste and righteous that is withoute all synne where by he is segregated and secluded from all other men whiche all are vnrighteous wicked and synners Nowe yf he be righteous than maye he not be borne after the maner as other mennes Children be borne Therefore it foloweth that his mother muste be a virgyn For it is sayde of all other men by the Prophete Dauid Psalm li. Beholde Psal li. I was shapen in wickednes and in synne hath my mother conceyued me Therefore muste this kynge nedes haue had another Maister that he was conceyned and borne withoute synne For yf he shall be righteous and not gyltie of deathe then maye he not be borne of a woman by the helpe of a man as we are But he must be pure from his byrthe But howe cometh this to passe that he is pure and not subiecte vnto death From whence cometh this vnto hym He shoulde come from the stocke of Dauid And is not the kynred of Dauid also vnder the malediction Yes truely but here vnto must a virgin be vsed out of the stocke of Dauid the other hath the holy Ghoost executed he hath purified this byrth as the Angell sayde vnto the virgyne Mary Luc. i. Luce. i. The holy Ghoost shall come vpō the and the power of the hygeste shall ouershadowe the. Therfore also that holy thinge whiche shal be borne shal be called the sonne of God Therfore haue we suche a kyng which hath a name before all other kynges that he is righteous and righteous in all thinges In so muche that he also maketh other good and righteous And so will these wordes that he muste nedes be God and man and be borne of a virgyn albeit that these wordes do not clearly and manifestely expresse it yet bringe they so much with them yf they be throughly searched But where he calleth hym a braunche that is spoken after the maner of the Ebrewes whiche calle the children braunches whiche waxe and growe euē as the herbes busshes trees do grow which soundeth not so well in oure eares as in the eares of the Iewes So sayth God also in Esa Cap. xiiij Esa xiiij of the kyngdome of Babylon I will roote oute the name remnaunte sonne and sonnes sonne of Babilon For the children come frō the parentes euē as the braunches boughes come oute of the trees Therfore saith also Esaye in the xi Chap. Esa xi A rod shall come forth oute of the stocke of Iesse oute of a stocke whiche nowe is deade sayth he shall growe a braunche that is oute of an olde withered stocke Where of nomā loked for any thinge to springe forth of it For Dauid was dead his kynred laye altogether

say to ouerthrowe destroie his Kingedome The deuyll subdued all man kinde to him selfe by synne that al mē was subiecte to death and damnatiō Heb. ij Therfore Paul saith in the .ij. chapter to the Hebrues that the deuyll haith rule ouer death The sede of the womā that is to say christ should breake and trouble this kingdome and this power of syune and death holde faste and slea synne and kyl death Esai xxxxiij Esa xxxxiij whan Christ had said thou hast made me to serue in thy synnes thou hast geuē labour to me in thy iniquities he reherseth anone I am I am my selfe whiche put away thy iniquities for my sake If he putteth awai sinne or iniquities from whense death cometh than withoute all controuersy he putteth away death the wages of synne Esa xxv the prophete sayth of Messias he shall throwe doune headlynge Osee xiij or consume death for euer Osee xiij I shall delyuer them from the power of death I shall redeme them frō death O death I shal be thy death Esa ix Esay ix Christe is called the father of the world to come or father euerlastingly Therfore it is necessary suerly that he raise vp his sonnes frō death graunt to them euerlasting lyfe Ioh. xi Therfore he sayth in Iohn the .xi. I am the resurrection and lyfe Whosoeuer beleueth on me shal liue although he weredead And whosoeuer lyueth and beleueth in me shal neuer die And Iohn the .v. as the father rayseth vp the dead and quicheneth them Iohn v. euenso the sonne quit keneth whome he wyll Ye see here of now how great and grosse blyndenesse was in Iewry whā Christe was sent to them he declareth by mightie and meruailous workes myracles that he is very Messias whiche scripture promysed sauiour delyueret of the whole worlde doith thesame selfe workes whiche scripture had prophecied Messias to do wher of he might be knowen most playnly and most easely but not withstanding where he saith that the wenche sleapeth that myserable and blinded people mocketh their lorde and God but neuer the lesse their mockinge must nedes serue to faith for by that self thing they graunt that the whench is veryly deade as also the seruauntes of the house of the lieuetenaunt meetinge their maister shewe that the whench is deade that he should not offend Christ Therfor they myght not say that the whenc did lie in a traunse or a swoune or slaped naturally but they doubted not and they confessed opnely that she had verely departed frō this lyfe And therfor they ware cōstrained after to knowledge and confesse that a trew miracle was done here that is to say that the whench was called againe trewly from death vnto lyfe And therfor Christ cōmaundeth to giue to her some thinge that she may eat that they should not doubt that she was raysed again truly Mat ix Matthew declared this myracle in fewe words but Marc Mare viij Luc viji and Luc adde to that anone after that Christ had said whenche ryse thou vp her spirite returned she dyd aryse vp by by that Christ cōmaunded meate to be giuen to her Some mē suppose that that miracle which Math. declareth where Christe onely raiseth vp again the dead whēche by touching her is an other miracle from that whiche Luke Marke declare whome they suppose to write of a whenche of ij peres olde the doughter of a chiefman of the synagoge whose name was Iairus but I haue supposed hither to with Ensebius Hierome Augustine in the ij boke of the consent of the Euāgelistes the xxvi chapter also with Chrisostome other of trew opinion faith that these thre Enangelistes declare thesame history speake of thesame miracle Therfore our lord Iesu Christe willed to declare his diuine power ministration whan he said the whenche sleapeth for as Augustine saith no mā can raise vp so easely from sleape a man sleapinge naturally in his bedde how easely christe raiseth vp a deade man furth of his sepulchre And so wōt Christe to speake of death as an almighty lord as lord of lyfe death he calleth death a sleape vnto the comfort of faithfull Christians for death is made a pacified quiet sleape to them that beleue in Christ for because they be graffen in Christ by faith they shal not se death for although they suffer very greatly corporal death and their soule departe frō their body notwithstāding they come not vnto the second death which is euerlasting dānation but to Christ wher ther propre ioye gladnesse reioicinge is the body resteth in the earth in sure hope of sauinge resurrection vnto the day of the lord So saith also christ Iohn the xi of Lazarus our frēd Lazarus sleapeth but I go that I may raise him vp from sleape than his diciples said Ioh. xi lord if he sleapeth he shall be safe that is to say he shall be better at ease thā their is no perill But Christ did speake of his death but they thought that he had spoken of the sleaping of sleape Than said he manyfestly to them Lazarus is deade forwhan the soule departeth from the body than that departinge by it self is death it should remaine death and euerlastinge sleape against all the power of the whole worlde whiche might not at any tyme breake vanquishe euerlastingly this sleape but whan death is compared to Christe is put against him than it is non other thing thā a sleape to his diuine power because Christ for asmuche as he him self is almighty lyfe and euerlastinge fontaine of al lyfe speaketh onely one word Ioh. xi Lazarus come thou fourth Iohn the .xi. Ionge man I say to the ryse thou vp Luc. vij in Luke the .vij. also he thoucheth the dead body and death is constrayned to departe and the selfe lyfe to returne as here Matthew the ix anone after he helde the hande of the whenche Mat. ix the soule returneth vnto the body For as Chrisostome saith he put not in an other soule into the body but he restored so easely to the body that selfe soule whiche it had before euen as he had raysed it vp from sleape The fathers of trew faith hath wined and consydered with muche more diligence than we this diuine power of Christ which he hath declared in raisyng vp the dead by onely touchinge and they had here very good and very excellent meditations of the parson of Christ of the mistery of his humanitie as Cyrillus vpō Iohn in the .vi. Ioh. vi chapter wher he saith that the fleshe of our sauiour Christ is vnited or ioined together also made lyuely to the eternal worde of God which is naturally the self lyfe so that it may make liuely And therfor Christ whā he raised vp the dead vsed not onely words nor commaūded onely as almyghtye God but he vsed to that busines