Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	saint_n	zion_n	25	3	8.5690	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10133	Iacobs vovv, opposed to the vowes of monkes and friers The first volume in two bookes; of the Holy Scripture, and euangelicall counsels. Written in French by Mr. Gilbert Primerose, minister of the word of God in the Reformed Church of Burdeaux. And translated into English by Iohn Bulteel minister of the gospel of Iesus Christ.; Voeu de Jacob. English	Primrose, Gilbert, ca. 1580-1642.; J. B. (John Bulteel), d. 1699.	1617 (1617)	STC 20390; ESTC S112003	232,060	268

of the imperfect worke on Saint Matthew o Chrysost in Matth. c. 3. hom 4. To be made righteous and worthy of heauen and therefore to bee washt in his bloud to be renewed and sanctified by his spirit which are the two significations of Baptisme IIII. If any among the liuing should haue beene cleane and pure from sinne The Virgin Marie the holy Virgin the mother of our Lord Iesus Christ ought to haue been of whom the holie Ghost witnesseth that p Luke 1.42 she is blessed among women and whom vntill the worlds ende q Luke 1 48. all generations shall call blessed Blessed certaine for hauing receiued that grace to be the mother of our Sauiour and not for being without sinne and exempted from the number of those which haue neede of a Sauiour for shee was conceiued in sinne according to the Lords sentence r John 3.6 That which is borne of flesh is flesh To be borne of flesh is to bee borne by generation according to the ordinarie course of nature whosoeuer is so borne is flesh ſ August de fide ad Pet. Di●conum c. 26. Account surely saith Saint Austin that he is borne in originall sinne subiect to impietie subiect vnto death and therefore the childe of wrath The reason is rendred by Saint Paul t Rom. 5.12 where he saith By one 〈◊〉 sinne entred into the world and death by sinne so death passed vpon all men for that all haue sinned And there is none exempted from this number but Iesus Christ u Chrysost de quinta feri● passionis hom 6. who alone knoweth not what is sinne alone doth not participat with our fault and did one nothing to sinne and death saith S. Chrysostome following Saint Paul the Apostle who attributes vnto Christ alone the prerogatiue to haue been x Heb. 7.26 holy harmelesse vndefiled separate from sinners because indeed he alone y Pet. diaconus ad Fulgentium is borne after a new manner of generation borne I say of man of the substance of a chosen virgin but not by man not by naturall generation but by the supernaturall operation of the Holy Ghost who of the substance of the virgin formerly sanctified by him did appropriate and fit a body to our Sauiour and inspired in the same a most pure and a most holy soule This new manner of generation and conception without spot hath caused that our Lord hath not felt the contagion of earthly corruption being hee alone a Dan. 2.45 who hath beene cut out of the mountaine without hands being the immediate worke of the hand of God which not appertaining to the holy Virgin conceiued and borne after the manner and common order of other men she hath had neede of Gods grace and mercie as other men haue she hath prayed forgiue vs our debts as well as other men and as a member of the Church shee hath beleeued for her selfe all the Articles of the beliefe and this Article among the rest I beleeue the remission of sinnes To be short seeing that she died as other men doe she was a sinner as other men are b 1. Cor. 15.56 for the sting of death that which giueth life and strength to death is sinne take away the sting from death and it is dead whosoeuer is without sinne as all of vs shall bee in the Kingdome of heauen may boldly defie death and vpbraide it with the Apostle c 1. Cor. 15.55 O death where is thy sting O graue where is thy victorie That is the reason why Christ could not haue died if God d 2. Cor. 5.21 had not made him to be sinne for vs that is to say if he had not imputed vnto him our sinne as to him who had constituted himselfe the pledge and suretie for sinners and their prayer vnto the very last farthing or mite I beleeue religiously that the Virgin hath been a lesse sinner then other men but I also beleeue that a woman-sinner she hath beene as well as other men because she her selfe hath taught me to beleeue it so I read her Song and I see her publishing with a loud voyce e Luke 1.47 that her spirit hath reioyced in God her Sauiour In God therefore who hath forgiuen her her sinnes for Christ is not otherwise a Sauiour f Mat. 1.21 Thou shalt call his name Iesus saith the Angell to Ioseph for he shall saue his people from their sinnes and shall not saue them otherwise as he himselfe protesteth saying g Mat. 9.13 I am not come to call the righteous but the sinners to repentance h Mat. 15.24 I am not sent but vnto the lost sheepe of the house of Israel i Mat. 18.11 The Sonne of man is come to saue that which was lost for them alone hath he beene sent k Isai 61.1.2.3 Luke 4.18.19 to preach good tidings vnto the meeke and vnto the poore to bind vp the broken-hearted to proclaime libertie to the captiues and the opening of the prison to them that are bound to comfort all that mourne c. To them onely came he and them alone he calles vnto him l Mat. 11.28 Come vnto me all ye that labour and are heauie laden m Iohn 7.37 If any man thirst let him come vnto me n Mat. 9.12 that are sicke declaring that they that are whole and holy haue no neede of him wherefore either the Mother of our Sauiour was a sinner or our Lord and Sauiour was not her Sauiour and Redeemer and shee should haue sung for others and not for her selfe that the Lord o Luke 1.53.54 hath filled the hungry with good things and hath remembred his mercie which mercie she should neuer haue felt she should neuer haue thirsted after seeing shee should neuer haue felt the miserie of sinne nor the wrath of God the iust wages of sinne This is so cleare and apparent that it needeth not any longer and ampler proofe V. Notwithstanding if the consent of the Church can bee of some weight to make it the more credible it is the common and ordinarie voyce of the Church that p August cont Iulianum All humane flesh Christs flesh onely excepted is fl●sh of sinne because that q Idem contra Pelagium lib. 2. c. 40. ex Ambrosio of man and of the woman that is to say of the coniunction of their bodies none is without sinne and he that is without sinne is ingendred and borne without this conception And so all the rest Origen Chrysostome Anselme Fulgentius Bernard and Peter Lombard the Master of the Schoolemen all which write that the holy Virgin was conceiued in sinne and borne in iniquitie as all other men are And from thence Saint Bernard drawes an argument to condemne the feast of the conception of the Virgin Marie then newly instituted and ordained saying that r Bernard ad Canonicos Lugdun epist 174. Quum ritus ecclesiae

with the same spirit they haue been written with all which is the spirit of charitie a pure spirit a cleane spirit but it supposeth that which is false that this spirit is in none but in those that preach the Gospell that is Pastors and Ministers But let vs see his proofes It is written in the Scripture Ascende in montem in qui Euangelizas that is to say Get thee vp into the mountaine of vertue thou that preachest Scripture The Text ſ Esai 40.9 in Isaiah is thus word for word O Zion that bringest good tidings get thee vp into the holy mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp bee not afraide say vnto the Cities of Iudah behold your God The Apostles were to receiue power from aboue in the Citie of Ierusalem and from thence were to publish and spread the Gospell in all Iudea and Samaria and vnto the vttermost parts of the earth And this is that which the Prophet hath prophecied of and foretold by this Apostrophe not to the preachers of the Gospell but to Sion and Ierusalem who was to be honoured with this priuiledge according as the same Prophet had more plainely and perspicuously described saying t Esay 2.2.3 It shall come to passe in the last daies that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted aboue the hills and all nations shall flow vnto it for out of Zion shall goe forth the Law and the word of the Lord from Ierusalem The question is not here then of any mountaine of vertue but of the Citie of Ierusalem builded on mountaines and of the mountaine of Sion which God should lift vp on high and exalt it aboue the hills on that day The Author of the Pastorall Letter saw this and therefore left at the tip of his pen the word Sion and left it out the Text bearing Ascende in montem in qui Euangelizas Sion But suppose the Allegorie were good and that the mountaine of Sion were the mountaine of vertue What shall it not bee permitted to any to get vp into the mountaine of vertue but to those that preach the Gospell shall all the rest remaine in the vallies of vices But the Prophet saith of all Christians x Esay 2.3 Many people shall goe and say come ye and let vs goe vp to the mountaine of the Lord and Dauid demaunds y Psal 15.1.2 Lord who shall dwell in thy holy Hill he is answered He that walketh vprightly and worketh righteousnes c. And there is no exception all are called to it It was said vnto all the Iewes by the Prophet Haggai z Haggai 1.8 Goe vp to the mountaine and bring wood and build the house This mountaine if wee receiue the allegorie of Saint Hierome is that of the Scripture all of vs therefore must go vp to it according to the exhortation saying a Hier. in Agg. cap. 1. Let vs goe vp to this reasonable mountaine and to euery probleme seeking fit wood in the testimonies of the Scriptures let vs cut it and build therewith the house of God within vs. V. The second Allegory is taken from the Mount Sinai Pag. 5. vnto the which saith he no beast may approch that is to say no carnall sense and meaning the people also was not permitted to approch the mountaine onely Moses Behold their faire and well pregnant speculations the mountaine that Isaiah speakes of is that of Sion that on the which Moses mounted is that of Sinai this in Arabia that in Canaan distant the one from the other in situation and different in spirituall signification b Heb. 12.18.22 Yee are not come vnto the mount that might bee touched and that burned with fire nor vnto blacknesse and darkenesse c. but yee are come vnto mount Sion And our Author of the Pastorall Letter makes one of these two and speakes of these two as if they were but one that is his first slippe and error he makes the one and the other the mountaine of vertues and both together the mountaine of Scriptures as if vertues and Scriptures were one and the selfe same thing The Scriptures doe giue precepts of vertue and one must bring the vertues of a pure spirit and of charity in the reading of the Scriptures The Scriptures are in the diuine bookes the vertues are in our hearts therefore the mountaine of vertues is not the mountaine of Scriptures that is his second slip His third error is in that he considers not that the Scripture was giuen in the mountaine and brought by Moses to all the people who did commaund him to reade it and therfore the mountaine was not the Scripture for the people was forbid to come neere the mountaine and was commanded to approch the Scripture and to reade it He did not consider that the mountaine of Sinai was at that present time the throne of the Iustice of God terrifying the consciences of men by his Law and therefore forbidding the people to approch it vnder paine of death And that the Christians freed and deliuered from the terrours of the mountaine of Sinai are come vnto the mountaine of Sion which is the throne of Gods mercie comforting the consciences of men by his Gospell Then speakes hee but little to the purpose yea nothing at all of the mountaine Sinai seeing now wee Christians know no other then that of Sion that is his fourth error followed with a fifth grosse fault that he did not marke that Moses alone went vp to the mountaine when God did dictate his Law because God had ordained him c Gal. 3.19 a Mediator betweene him and the people and would giue authoritie vnto his Ministery in admitting him by a special priuiledge to come to the mountaine which the people might not look at afarre off without great ●eare and trembling The words of God are manifest to this purpose L●● saith hee d Exod. 19.9 I come vnto thee in a thicke cloude that the people may heare when I speake to thee and beleeue thee for euer Finally all his slipps and errors are ful of absurdities and inconueniences for if they only and alone ought to reade the Scriptures which doe approch the mountaine Moses alone should reade them because hee went vp alone The e Exod. 19.24 Priests ought not then to haue reade them for they went not vp to the mountaine and none might reade them now adaies because Moses had not an ordinarie Priesthood to the which any can succeed f Bella. de verb● Dei lib. 3. cap. 4. §. 2. as Cardinall Bellarmine confesseth but an extraordinarie ordained specially by God for the constitution of a new Common-weale and Church of Israel Why doth Moses therefore g Deut. 31.9 10 11. command the Priests to keepe the Scripture and to reade it And why do the Popes the Cardinals and Bishops with the rest

fires were lighted the sword drawne the publicke power and strength armed with fury with threatnings and with vengeance against the faithfull did abstaine from marriage for the Kingdome of Heauens sake For he who in time of persecution is charged with wife and children and sees himselfe brought to this hard necessitie either to bow the knee before Baal or to be depriued of that wherewith hee should sustaine his family to bee separated by banishment or death from those that are the halfe of himselfe his flesh his bones and his bloud or else to traile and leade them all after him with great feare toyle and continuall danger hath no small tentations hee that faints not nor yeeldes vnto them may well say that hee hath in him a greater strength then that of the world But hee which is alone whether he must flie or must die for the Gospell is farre from these tentations and is rid from all that which might stay him which might diuert or quench the zeale whereby he is carried to a free and constant profession of the Gospell For which cause the ancient Fathers seeing the Church of God pressed and oppressed with this necessitie did by long and vehement orations exhort men and maides to virginitie and many of them did follow their exhortations not by vow but by Gods gift and calling not by superstition and opinion of any merit and greater perfection but to apply themselues the better to the seruice of God with lesse disturbance without shutting themselues into a Monasterie without forsaking their houses without selling their goods or leauing them and without tying themselues to a continuall continencie For the daughters went abroad in publike as the others clothed like others and sometimes too sumptuously which Saint Cyprian reprehends saying Quid ornata quid compta pr●cedit quasi maritum aut habeat aut quarat Why goeth she forth decked and tricked vp as if she had a husband or else sought one Some of them were very rich and did debate to maintaine their vanitie that they ought to vse their riches The holy man commands them not to sell them but take the vse of thy riches O virgin y Cyprian de habit virg vtere sed ad res salutares vtere sed ad bonas artes vtere sed ad illa quae Deus praece pit quae dominus ostendit Diuitē tesentiant pauperes locupletem sentiant indigentes Patrimonium tuum Deo foenera Christum ciba c. saith he vse them but vnto wholesome things vse them but to good artes vse them but in such things as God hath commanded as the Lord hath shewed let the poore feele that thou art rich the needie that thou hast meanes giue thy patrimonie to vsurie vnto God feede Christ c. Iustin Martyrs words are ill translated and altered from their sense For he speaks not there of virgins but of those only which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaine chaste or without defiling themselues with fornication as the Gentiles did among whom it was a hard matter to finde one that had liued without defiling themselues with that sinne whereas Iustin boasteth that hee could shew not those which haue kept Christs discipline as if single life were the discipline of our Lord Iesus Christ but those which haue learned the doctrine of Christ from their infancie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of all orders men and women of threescore and of seuentie yeeres of age which haue neuer defiled themselues But that hee spake of virgines closely shut vp in a monastery separated from the world vayled and clothed with a particular habit affected by their order bound by the vow of perpetuall continence that they sold all forsake all transported their patrimonie ouer to the Cloisters that they were holier perfecter better then the maried women that they did more then they were commanded that they merited Aureolas by their workes of supererogation This is that which they should proue against vs and this is that wherein all they that vndertake this taske shall come short vnto whom I will say that which Iob said vnto his friends z Ioh 6.29 Turne I pray you let there bee none iniquitie returne I say and yee shall see yet my righteousnesse in that behalfe Come Lord Iesus euen so come FINIS Errata Pag. 2. line 9. the introgation is to be put after these words walk deceiued die Pag 7. l. 18. r. consolations p. 8. l. 4. r. gardiens p. 14. 30 r. their enlightning p. 20. l. 11. put out that p. 21. l. 13. put out defend them aud p. 27. l. 36. r. defining p. 30. l. 27. r. and the people p. 33. l. 15. put out of p 37. l. 28. r. Authors p. 40. l. 24. r. Truch-men l. 26. put out and. p. 46. l. 17. r. sand p. 55. l. 31. r. in the Counsell p. 56. l. 28. put out back Courteous Reader in reading ouer this Booke thou maist chance to meete with some other faults the which I intreate thee to mend with thy pe●