Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	condemn_v	law_n	sin_n	8,581	5	6.0382	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06112	A very fruitful & godly exposition vpo[n] the. xv. Psalme of Dauid called Lord, who shall dwell in thy tabernacle. Made by M. Ihon Epinus, preacher to the churche of Hamborough: and translated oute of Latin into English by N.L.	Aepinus, Johann, 1499-1553.; Lesse, Nicholas.	1548 (1548)	STC 166.5; ESTC S101644	95,234	320

by the workes of ceremonies other workes of mans traditions But the holy scripture teacheth that there is but one cause of oure iustice that is to saye the fulfyllyng of the lawe of God teachyng that men are iustified before God by the perfecte obedience to the lawe of God and that they are cōdemned for the contrarie that is for theyr disobedience Who that kopeth the lawe by the lawe is iustified and who breaketh the law by the lawe is condempned For lykewyse as God hath ordeyned the payne of death for synne so hath he also giuen for the perfourming of the lawe of God the rewarde of lyfe euerlauyng Christe in Mathew the nintene chapter to the yongmanne demaundynge of Christe what he should do that he might haue euerlastyng lyfe answered If thou wilt enter into life keepe the comaundementes declaryng that the fulfilling keepyng thorowly of the commaūdemētes is the price of eternall lyfe by the whiche fulfyllynge euerlastynge felicitie is gotten and obteyned S Paul also witnesseth that by the fulfyllyng of the lawe mē are iustified saying that the workers of the lawe and not the hearers are iustified before the Lorde But for as much as that man is giltie of the breakyng of the whole lawe Al mē are breakers and trāsgressou●● of the law the● fore no man is iustified by the lawe whiche hath offended in any parte thereof and as Iames sayeth all men are curfed whiche do not abide stil in all those thinges which are writtē in the lawe that all men shoulde keepe them it is certeyne and manifest that by the obedience of the lawe no man can be iustified before God bicause that no man doth fully keepe the lawe as he ought to do bicause there is no mā but either by thought or deede hath trāgressed the lawe of God The faulte whie that no man is iustified by the keepyng of the lawe is of mā hym selfe and not of God For the promise whiche was declared to the lawe The promise of the lawe is conditional is vnder a cōdition beinge spoken to them whiche do fulfyll the lawe And therfore the promise is not giuen and perfour med excepte the whole lawe be kepte and perfourmed So that by thys reason the lawe worketh death vnto vs and becommeth the cause of death whiche was gyuen to be the wynhyng purchasyng of lyfe For as muche thē as no man can fulfyll the lawe that it is plaine that by the fulfillyng therof the iustice of God cā not be gotten Christe hym selfe whiche neuer committed offence beinge of his owne nature innocent Christ fulfylleth the lawe for vs all and becometh our iustification for our sake made hym selfe subiect vnto the lawe and fulfilled the lawe to the vttermost for vs makyng his perfect obedience and fulfillyng of the lawe which he had no neede of to be ours whiche was made a free gifte beinge no thanke to the lawe that we are iustified Then by the fulfyllyng whiche Christe fulfylled of the law the world is redemed the same Christe in that he perfourmed the lawe in all poyntes is become the price of our redemption and that thyng● whiche was to vs and to the law impossible the Lorde did supplie for vs in his onely begotten sonne and by hym he fulfylled the iustification of the lawe in vs. Rom● viii As to the Roma viii transposynge and takyng awaye from our selues and from the lawe the benifitte and gifte of our redemption and putting it onely on Christe He alone none other is made our iustice redemption lyfe health Wherefore is Christe made our redemption and iustice vicause he hath fulfilled the lawe of God for vs that nowe wythout hym mā hath no hope of redemption of iustice of eternall felicitie and of health in whom is all the price of mans saluation by the whiche price both God and the lawe is satiffied pleased He that hath not him he lacketh the price of his redēption he lacketh iustice life he that by●aith taketh holde on him that mā also in him doth receyue the cause of our reconciliation iustification that is to saye the fulfyllynge of the lawe For lykewyse as by oure disobedience we are destitute of all hope of health euen so by the obedience and fulfillyng of the lawe of God we are deliuered from the losse thereof The whiche obedience when that no man coulde perfourme Iesu Christ was made obedient for vs vnto the death of the crosse he perfourmed that obedience for vs that by the obedience of one man we myghte be reconciled to God we myght be iustified that lykewise as by the disobedience of one man we fell into the wrath disdaine of God into vnrightuousnes and perdition so by the obedience of one mā Iesu Christ we are deliuered from the w●ath of God from vnrightuousnes and perdition The cause of our iustification by the goodnes of the lorde is translated and put away from vs and layed on an other person whiche is Christe bicause that he hath fulfylled for vs and in oure behalfe the demaūdes requestes of the lawe whose obedience and fulfyllyng hath restored gyuen agayne to vs iustice and lyfe These sentēces and sayinges To be iustified by the fulfyllyng of the lawe and to be iustified by the merites of Christe freely is alone thing that men are iustified by fulfyllynge of the lawe Aud that men by the mertie of God thorow Christ by the fayth in Christe wythout theyr owne merites freely are iustified to manie mennes iudgementes do appeare and seme socō trarie that the one can not be like the other nor yet can stande both together But truile they do differ noth●nge at all for they do expresse and sette forth excellently the matter of Iustification shewyng the welles causes of oure iustification They do declare by whose wyll and cōmaundement yea and by what price we are redemed and reconciled agayne to God also who hath payed thys price by what meanes we maye be partakers therof The cause price of oure redemption The cause price of our redemptiō is the fulfyllyng of the lawe for therein is set of God the remission of synne iustice and life euerlasting Th●● thinges are conteyned in the fulfyllinge of the law● This chiefe and finall cause of the lawe Christe hath trāsposed vnto hym selfe and he is made that thynge which the obseruation of the law shoulde haue ben Therefore both these sayinges are true that we be iustified by the lawe and that we be iustified by the mercie of god thoro●● Christ freelie But where as it speaketh of the perfourmaunce of the law it is ment of that which is in our Lorde Iesu Christe not of our owne vnperfect and vnsufficient perfourmyng and keeping of the lawe Christe onely fulfylled the lawe and in fulfyllynge of it he payed the price of our redemption takyng the iustification from the lawe vpon his owne

that the beste Iudges haue ben alwaye the poorest and of smallest substaunce The olde auncient Romaines what time they were rulers alone hauynge no rulers or heades ouer them beinge honest and ciuile wyse men knowing neither God nor his promise toke it for a certeyne argument of great extortion of great briberie and robberie when they did perceiue a senator or an other Iudge to growe fatte in ryches to haue and possesse great landes and rentes on cōtrary wyse that senator whiche was moste poore him they had in moste honour in moste reputation hym woulde they bringe after his death with all solemnitie accompanied with them al the honourable and worshypful personnes of the Citie to his graue in token of his ryghtuousnes and iuste seruice to the cōmune wealth they woulde sette his image of stone or brasse wyth his name on a pillar in the commune places of the Citie where all resorte should be they woulde bestowe his chyldrē to mariages and other promotions on the cōmune purse and charges of the citie that they shoulde not neede neither to pill nor poll nor to do vniustly for to leaue their wife chyldren ryche in great prosperitie and abundaūce of al thynges Thys good iudge dyd thynke no felicitie to be compared to that for to be remēbred after his death to haue his image sette vp to be a memoriall to his successoures of his equitie and good conscience of his indifferēt dealing betwene all parties that he was no pollar of the commune wealth that he dyd chuse rather to dye poore with ministration of ryghte iustice then to leaue to his posteritie greate riches wrongfully gotten and gathered together wyth the dammage and hurte of innumerable In fewe wordesly kewyse as the Lorde is a most rightuous iugde ouer the quicke and deade iudgynge all thynge ryghtuously so must they be here in earth whose roume and place they do occupie for a time otherwise they are not worthie to be called iudges but robbers theues For the name of a Iudge is an holy godly and a heauenly name the iuste ministration of whose office is the preseruation of commune wealthes and otherwyse the vtterly decay and turnyng the name of a commune wealth to a commune destruction and vndoing of the bodie where of they haue the gouernaunce In the ende of the worke as well as in the begynnynge that the workmongars those I saye which do claimesaluatiō by their owne workes and ryghtuousnes shall not in thys place at the handes of the Psalmist take●nie maner of occasiō to maynteyne their presumption and glorie of worhes agaynste the honour and glorie of God bicause that the prophete pronounceth them happie and blessed whiche haue not offended in anie of those vices by hym rehearsed as who shoulde say that by those deedes and workes they should obteyne their iustification and saluation therefore thys authour maister Iohn ●pinus declareth that it was not the mynde of the Prophet to de●lare in thys Psalme wherby we ●re iustified but what maner of men they be whiche are iustified what maner of people they be which are of his militant church ●ere in earth and shal be hereafter of the churche triumphant Whiche thynge no man can per●eyue but by the outwarde workes whiche do sprynge furth of fayth whiche workes they do see outwardly whereby they do perreyue that they be the membres of Christe of the whole bodie of the holy and electe church which the selfe same Christ hath bought not wyth syluer and golde but wyth sheddinge of his bloud not in hypocrisie wyth a counterfeyted and a straunge bodie from all humayne nature but wyth th● same bodie whiche was naturally borne into thys worlde of his mother To the whiche Lorde I commende the gentle reader both bodie and soule that his heauenlie grace maye be alwaye present with the may be all together thy teacher and chiefe guyde that thou maist growe to be perfecte in al godlines and puritie of life to his glorie who be praised and honoured for euer and euer Amen ¶ An exposition on the .xv. Psalme of Dauid made by maister Iohn Epinus Doctor and preacher of the church of Hamborowe ¶ The title ¶ The Psalme of Dauid THys Inscription or title doth shewe that Dauid is the authour of thys psalme whiche psalme is wrytten in that kynde of wrytynge that doeth teache a man thys or that thynge as here by the fruites of a true fayth he declareth whiche be those men that are godly in deede which are the people of God and the holy churche Also who shall obteyne the heauenly heritage and felicitie of eternall lyfe It doeth not shewe playnely howe or by whiche waye we are counted the churche of God and howe we shall obteyne and get euerlastyng health but what maner of mē they be which of ryght ought to be called the people of God and haue of free gifte euerlasting life ¶ Whe effecte and entent of thys Psalme THis psalme declareth that neither hypocrites nor the wicked sorte are the people of God bicause that both these do lacke fayth And that neither of them shal come to the heauenly kyngdome prepared from the begynnyng for the electe bicause the electe sort beinge by the merite of Christe redemed regenerated or newe borne agayne also sealed with the seale of the holy spirite do caste of the olde man wyth all his deedes bicause they do not folowe the fleshe The feythful do caste of the olde man nor fulfyll the desires thereof He that is borne of God synneth not He whiche by fayth is counted iuste with God by the fayth in Christ in the feare of the Lorde doeth lyue and alwaye after the commaundementes of God doth rule and gouerne his affections maners and conditions The disposition and ordre of thys Psalme THys Psalme conteyneth two thynges that is to saye A demaunde an answer It is here demaūded who be of the churche and who shall be saued To that demaunde an answere is made from the spirite of God Who be the people of God That they are taken to be the people of God and none elles and that they shall be saued and none els whiche do rule and ordre their minde and lyfe after the commaūdementes of the Lorde In thys psalme all the preceptes and commaundementes are not rehearsed but vnder those which be rehearsed named al the reste are comprehended And it doeth perteine to al the preceptes which are cōteyned in the seconde table bicause it teacheth that oure lyfe and maners wyth all our affections ought to be framed after the commaundementes of the Lorde ¶ Of Iustification THe greatest moste harde question of the Iustification of mā in this Psalme is rather touched then made playne and open Mannes reason doth deuise diuers causes of iustification The dsuerse opinion of me conternyng iustification Some men do imagen that we are iustified by the dedes of our vertues some by the keepyng of the lawe some