Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	life_n	raise_v	9,308	5	6.9695	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02793	Two godlie and learned sermons, preached at Manchester in Lancashire before a great audience, both of honor and vvoorship. The first, containeth a proofe of the subtill practises of dissembling neuters, and politique worldlings. The other, a charge and instruction, for all vnlearned, negligent, and dissolute ministers: and an exhortation to the common people, to seeke their amendment, by prayer, vnto God. By Simon Harward, preacher of the woord of God, and Maister of Arte, late of Newe Colledge in Oxfoord.	Harward, Simon, fl. 1572-1614.	1582 (1582)	STC 12924; ESTC S112568	108,746	262

all excusable And secōdly by the lawe of nature which God hath ingrafted in their hearts their owne consciences eyther accusing or excusing them The Iewes he condempneth by the written lawe of God which they read and heard continuallie yet not withstanding were daylie transgressours of the same so that they which were without the lawe did perish without the lawe and they which were vnder the lawe were iudged by the lawe and therefore that bothe Iewes and Gentiles were all sinners and depriued of the glorie of God were iustified fréely by grace through the redemptiō that is in Christ Iesus which he prooueth bothe by the ensample of Abraham who about fouretéene yéeres before he was circumcized was counted iust only by faith and by the sentence of Dauid who pronoūceth That man only blessed whose iniquities are for giuen whose offences are couered and to whome the Lorde dooth not impute his sin Afterward he maketh a comparisō of Christ with Adam of Death with Life of the Lawe with Grace In the sixt Chap. he descendeth from Iustification to Sanctification shewing them by an argument taken of Baptisme That they which were baptized in Christe were baptized into his death And therefore as Christe was raysed vp from the dead by the glorie of God the Father so they also should walke in newnesse of life not giuing their members seruaunts to vncleannes and iniquitie but making them seruants to righteousnes and holines of life Which that they might the better doo he sheweth them in the next Chapter of the right vse of the Lawe and of the bent ready will which euerie Christian ought to haue to the vttermost of his power to performe the law of God and with the vertue of his spirit to striue against the flesh And then he setteth downe the conclusion of the first part of his Epistle next after his salutation to wit That there is no condempnation to them which are in Christ Iesu which walk not after the flesh but after the spirit because the spirite of adoption which they haue receyued in their harts wherby they cried Abba Father dooth so seale in them the hope of euerlasting life that nothing ●s able to seperate thē frō the loue of God which is in Iesus Christe their Lord. Now in the thrée Chapters following the .9.10 ● 11 He disputeth Of the iust reiecting of the Iewes and of the free calling of the Gentiles Wherein after that he hath in the last Chapter layde downe the foundation thereof in the frée election purpose of God Who will haue mercy on whome he will haue mercie and whome he will he hardeneth and dooth of the same lūpe of clay make some vesselles of honour some of dishonor some vesselles of mercy to shewe foorth his goodnesse and some vesselles of destruction to be glorified in his power Now in this tenth Chapter least God should séeme vniust in reiecting those whome he had ordained to be vessels of wrath He sheweth an other seconde cause of the casting away of the Iewes because they were ignoraunt of the righteousnes of God and went about to establish their owne righteousnes and would not submit them selues to the righteousnes of God And because the Apostle S. Paul did long for nothing so much Rom. 10.3.4.5 as that Israel might be saued so that for their sakes he desired to be seperated from Christe for his brethren which were his kinsmen according vnto the flesh He therefore beginneth héere to instruct them in the faith of Christe teaching them That Christe was the end of the lawe for righteousnes vnto al beleeuers And shewing them that the promise of God in Deuteronomy Deut. 30.14 The woord is verie neere vnto thee euen in thy mouth and in thy heart for to do it Was it therfore spoke because they were not able of them selues to performe the ●awe of God and to obtaine righteousnes thereby but that in that place God dooth signifie the woord of faith which we doo preache which is néere vnto thée in thy mouth and in thy heart for If thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine hart that God raised him againe from the dead thou shalt be saued In which péece of Scripture we haue two thinges to consider first That we are iustified only by faith in the death and resurrection of Christ Iesus Secōdly That we must shewe foorth the fruite of our faith to confesse him with our mouthes But because the confession of our mouthes is first set downe in this place as well in the sentence of Paul and also in the woords in Deuteronomy The woord 〈◊〉 neere vnto thee euen in thy mouth and ●n thy heart I haue thought it best at this ●me to followe the same order which the ●oly Ghost dooth vse in this place and to speake first Of the fruite of confession And secondly Of the tree of faith rooted and grounded vpon the death and resurrection of Christe Rom. 10.9 If thou shalt with thy mouth cōfesse the Lord Iesus c. The Apostle beginneth héere first with the Mouth because the Tongue is one of the principallest partes of mans body as S. Iames sayth If a man sinne not in woord he is a perfect man able to bridle the whole body For if the tongue be well vsed he compareth it to a little bit which ruleth the Horse be he neuer so fierce vntamed and to a rudder which though it be small yet it gouerneth the huge Ships béeing tossed assaulted with many blustering stormes and tempests But if it be ill vsed he sayth It is a world of wickednes it defileth the whole body it setteth a fire the course of nature and is it selfe set on fire of hell And therfore Anacharsis the Philosopher béeing asked What was the best wholsomest part of any thing and what the wurst and most vnholsome When it was thought that he would haue made aunswer of two seuerall partes to a double question he aunswered in one single woorde saying The Tongue Because béeing well vsed it is of all partes of mans body the best and on the other side béeing yll vsed the wurst and therefore if we imagine the case ●o be thus that we should carie about with vs two boxes whereof the one conteyneth most deadlie Poyson and the other a soueraigne Remedy against all diseases what great héede would we take vnto them least if the one of them should run out we should be most daungerouslie infected or if any of the other should be spilt we should loose so precious a Iewel In the Tongue there is bothe there is venemous Poyson and there is also a soueraigne Medicine for all infirmities and maladies and therefore what great care ●ought we to haue least eyther by abusing it we be infected or otherwise by out negligence loose the right vse thereof To rehearse all the poysons of the Tongue as Rayling vaine babling filthy talke lying slaundering cursing