Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	curse_n	law_n	sin_n	11,182	5	5.3000	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00819	Five godlie sermons, preached by R.T. Bachiler of diuinitie. 1. The charge of the cleargie. 2. The crowne of Christians. 3. The annointment of Christ, or Christian ointment. 4. A festiuall sermon vpon the Natiuitie of Christ. 5. The fruits of hypocrisie..; Five godlie and learned sermons	Tyrer, Ralph, d. 1627.	1602 (1602)	STC 24475.5; ESTC S106205	127,399	317

curse and death as first condemnation for so the Apostle By the offence of one the fault came on all men vnto cōdemnation Rom. 5.18 Secondly curse for as saith the same Apostle out of Deut. 27.26 Cursed is euerie man that continueth not in all things which are written in the booke of the Lawe to doe them Gal. 3.10 Thirdly death for according to the commination of the law whosoeuer shall not performe euerie iote and tittle of the lawe shall die the death and the conclusion of our Apostle The wages of sinne is death Rom. 6. And the last with condemnation curse and death not temporall or for a time but perpetuall and for euer because man himselfe was neuer able to beare and abide as the Lord himselfe knew who seeth all his frailties and infirmities and yet it being necessarie that man hauing sinned man should suffer for that the sentence of condemnation should not be reuersed nor curse of the lawe reuoked nor the doome of death redeemed but that one must needes die for the people and one for all and not that man alone as being sufficient because all men had trāns gressed nor a beast being too base to satisfie for so great and so manie trespasses nor an Angell as being too weake for such a punishment and passion It pleased God the Father of his gratious goodnesse to send downe his onely begotten sonne out of his owne bosome and it liked also Christ himselfe the sonne of God yea God of God light of light verie God of verie God of his owne intire loue to vouchsafe to discend downe from the highest heauen vpon the earth and to be incarnate incorporate and compassed about with our claiey mould to take vpon him our vile and seruile nature and to be manifested vnto the world in our weake fraile and wretched flesh and to be borne of a silly simple and sinfull woman to performe for man all obedience and to reforme his disobedience to ransome sinne and redeeme his transgression by his body to saue our soules and by his owne death to purchase our liues by his owne crucifying to take away our curse by his owne condemnation to obtaine a common saluation and by his owne sacrifice to make a generall satisfaction for all other vnto God his father O magna gratia magna dignatio And this is that great wonderfull mystery which is so notably set out by the Euangelists in the Gospell which when we consider our spirite must needes be rauished our senses benummed our Witts captiuated and all our outward and inward parts and powers to be astonished that the word should be come fleash Iohn 1.14 and to be made of the seede of Dauid according to the fleash Rom. 1.3 and being in the fourme of God and thinking it noe robberie to be equall with God should make himselfe of no reputation and take vpon him the fourme of a seruant and be made like vnto men and be formed in shape of a man Phil. 2.6.7 which is such a misterie that I may vse Austin words in an other matter Yet fitly applied to this purpose Vt altitudine ipsa rerum superbos terreat profunditate attē tos teneat veritate magnos pascat vtilitate paruulos nutriat in his 5. lib Genesi ad Lite Chapit 3. that with the depth thereof it terrifieth the arrogant which thinke they can conceiue all thinges with the hardnesse thereof it will make men attentiue and studious which otherwise would be idle and negligent and with the truth thereof will exercise the most perfit and able which thinke all matters easie and plaine and lastly with the pressire and fruitfulnesse thereof will nourish the simplier sorte which like younge sucklinges can hardly brooke anie stronge meates and not onely such a misterie but such a greate misterie as what could be greater saith the same Father that a virgin should cōceaue a sonne without the seede of man What greater then that God should be borne of a woman and what finally greater then this that she that confesseth herselfe a lowly handmaid should become the mother of her owne maker Where vpon Austin saieth vpon the Magnificat Misterium incarnationis verbi super omnia constat esse ineffabile Wherein are not only manie but also greate miracles as that a virgin should become a mother God a man Greate miracles and the Creatour a Creature that truth should come out from the Earth that Righteousnesse should looke downe from Heauen that maiestie shuld take vpon it Humilitie that he that is the Auncient of daies and was for euer before all daies and created euery day should be borne in a daie to deliuer vs from the euill of euerie day that he by his birth should bestow vpon his mother the gifte of fruitfulnes yet not take away from her the vertue of virginitie that he that in the beginning of the world made the first Adā according to his own Image and similitude should make himselfe afterwards in the ending of the world according to our similitude and likenesse descending downe vnto vs by that which he tooke of ours deliuering vs by that which remained in himselfe conceiued by the holy Ghost not of the substance but by the power thereof not by generation but by benediction Finally not by propagation but by sanctification and his Mother conceauing him not by man but by God not by seede but by the spirit not by humaine meanes but by the ouer shadowing of the most highest So that as he was borne without Carnall copulation so was he brought forth with out mortall corruption And as he was first borne of his Father before al worldes without a mother and did create the world so secondly was he borne of his mother in the world without a father that he might consecrate by his deuine Maiestie inuisible by his humaine birth visible in them both wonderfull of the one as impossible to be expressed the Prophet saith And who shall declare his generation Esaie 53. Of the other as necessarie to be knowne and credible to be beleeued The Euangelist And the birth of Christ Iesus was after this māner Math 1. Before he was borne abiding in the bosome of his father and yet filling the wombe of his mother in the time of his birth the euerlasting Father in heauen and yet a Young infant vpon the Earth after birth a light shining in the world as Iohn and yet dwelling in the light that cannot be attained vnto as Paule of which his birth and of the manner and ende thereof Austin hath these sweete words Vt Sponsus processit de thalamo suo vt gigas exultauit ad currendam viam speciosus vt sponsus fortis vt gigas amabilis et terribilis serenus seuerus pulcher bonis asper malis that is he went forth as a bridegrome c. Which manner of his bringing forth was farre more strāg then any other birthes of mankind that were before then that first of

vnholy Arch-heretike or Antichrist whatsoeuer But of him which is here said to be especially holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularitie and excellencie aboue all other who onely giueth it and in whose name and for whose sake it is onely giuen And thus much and no more would I speake of these words so finish this first principal part of my text but that our aduersaries the Papists who absurdly abuse this place Catholiks as they do many other wresting it to their Hypocriticall purpose and forcing it to stablish their Hereticall doctrine doe vrge me to contend with them in a matter contrarie to manifest truth Seing that they are not ashamed corruptly to depraue these words in confirmation of their forged Sacrament of extreame vnction and applying them vnto themselues grossely after this manner The Popish forged Sacrament of extream vnction That by this ointment the Apostle here meaneth nothing els but extreame vnction and that it onely appertaineth vnto them because they are Catholike and that they haue the same as the Apostle saith from him that is holy that is from their holy father the Pope and Byshop of Rome First therefore of their vnction what affinitie it hath with this our ointment Secondly how fitly they may be called Catholikes as Iohn tearmeth this his Epistle Catholike And thirdly what agreement there is betweene him that is here called holy and their holy or rather vnholy Father the Pope For the first their extreame vnction the Catholikes describe the same after this manner The matter As for matter to consist of oyle oliue consecrated by a Byshop the vse thereof to anoile the sicke aboue and beneath forward and backward vpon the eies eares mouth nose hands and feete a man vpon the reines of the backe and a woman vpon the belly filthy to speake of vs and more filthy to be done of them because say they concupiscence raigneth most in those parts The forme For forme the words of the Priest in the time of the annointing The vse the effect thereof to put away forgotten sinnes and to purge all veniall sinne committed by mispending our sences a Sacrament as they tearme it comfortable to the soule and healthfull to the body as farre forth as it is expedient the holy Ghost strengthening the weake with grace against the violent assaults of the Diuell and the fearefull terrour of death other circumstances and ceremonies belonging here vnto these The circūstances ceremonies therof The minister thereof sent for by the patient who must first be confessed of his mortall sinnes and receiue absolution then humbly desire for Gods sake this extreame vnction And if happily the party want any of the fore-named members then must the next adioyning parts vnto the same be anoiled for this reason as they alleadge because they haue those members grounded in the soule But with this double caueat First that the persons that are capable of this vnction must be men and women which haue reason discretion and deuotion to require and request the same and not babes or infants and those such as lie in perill of death by Gods visitation and not by violence of warre or at the time of execution This Laurence Vaux that compendious compiler in English of Catholike Catechismes But Kamnisius that Canon of Catholikes and pillar of Poperie in his Catechisme first saith as concerning this vnction that we must beleeue whatsoeuer the Catholike Church hath constantly taught Then he defineth the same after this manner To be an holy signe instituted in consecrated oyle as whereby heauenly vertue is applyed to the sicke for the health not onely of the soule but also of the body by diuine institution I come as neere his owne words as I can And goeth further in bringing in the testimonie of of Iames the Apostle in confirmation hereof Chap. 5.14 Is any sicke among you Let him call vpon the Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord c. This as a precept and withall alleadging the example of the Apostles for practise thereof Mark 6.13 that they annointed many that were sick with oyle and healed them And the Tridentine Councell denounceth a fourefold Anathema or bitter curse against all those that shall not acknowledge and accept the foresaid extreame vnction as a Sacrament with all the ceremonies belonging thereunto before mentioned But Bellarmine the great Champion of Rome and refiner of many grosse errours of other drossie Papists although he seeme not in euerie respect to admit the former doctrine but maketh exception of that place of Marke as that the oyle there not to be the verie Sacrament of vnction but onely a figure shadowing and insinuation of the same Herein warring and iarring from the rest of his fellowes in this answering vnto his name yet in effect doth he conclude and confirme that which the other said before All which let vs consider and compare the oyle of Iames with the ointment of Iohn and the Apostles annointing with the Priests anoiling Theirs a materiall oyle of oliues ours the spirituall ointment of the holy Ghost theirs hallowed by a Romish Byshop ours sanctified by the great Byshop of our soules Christ Iesus theirs outwardly anoiling the bodie ours inwardly annointing the soul theirs against corporall diseases ours against spirituall sicknesses theirs at the perill and point of death ours at all times and seasons theirs must needs haue confession going before ours faith the onely meanes to obtaine the same and theirs not for infants in any wise ours for babes for so our Apostle calleth these that are here said to haue this ointment Now to trie their extreame vnction how it is allowable by the touchstone of the word of God and agreeable to the analogie of faith Catholikes high traitors against God first in making it a Sacrament First we accuse them of high treason against the diuine maiestie of God for forging this and other sacraments seales when as he himselfe hath ordained and appointed but two only as his Petty or Priuy seale of Baptisme and his great or broad seale of Eucharist for which they may truely be tearmed Sacramentaries themselues as they falsely call vs. Secondly in the matter and element thereof they shew themselues absurd when as they say that a Byshop must needs consecrate the same when as they make any common hedge-priest among them sufficient to consecrate the greatest Sacrament of all other as they will not denie of the Lords supper by vttering onely these words Hoc est corpus meum which they therefore call the words of consecration Thirdly in the vse ridiculous and filthie in anoiling a woman on the belly no holy action but an vnseemely gesture not to be named with pure lippes nor to be heard with chast eares for the forme without forme the words of the Priest not the written word of God when as in euerie Sacrament