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	soul_n	13,866	5	5.5252	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17647	A commentarie of M. Iohn Caluine vppon the Epistle to the Philippians wherein is set out the necessitie and profite of affliction vnto the faithfull, the benefite of God his word, the fruits, of vnitie and humilitie, free iustification by faith in Iesus Christ without our owne merites, the assurance, ioy, and contented mindes of the godlie, and their perseueraunce in godlinesse vnto the end. With many other comfortable and profitable pointes of religion. Translated out of Latine by W.B.; Commentarii in quatuor Pauli epistolas. English. Selections	Calvin, Jean, 1509-1564.; Becket, William, fl. 1584.	1584 (1584)	STC 4402; ESTC S107378	72,730	102

followeth that he is cast downe by our fault and extenuated as much as is in vs when we faint thorough feare Are not they therefore ashamed who thinke it a light fault to be afraide in the confession of the truth but howe shoulde they be ashamed when they are so impudent that they dare also excuse the deniall of Christ He addeth As alwayes that by the experiments of the grace of God already past they might confirme their faith So in the Rom. 5.4 Triall bringeth hope 21 For in life Hitherto in my iudgement the Interpreters haue ill translated and expounded this place for thus they distinguish that Christ was vnto Paule life and death was to him aduantage But I make Christ the subiect in both the members of the sentence that as well in life as in death he is sayde to be aduantage for it is common with the Grecians to vnderstand this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to But beside that this sence is not strained it agréeth also better with the next sentence and containeth more plentifull doctrine He affirmeth that he is indifferent whether he liue or dye because that hauing Christ he accompteth gaine in both and truely it is onely Christ that in death and life maketh vs blessed otherwise if the death be miserable the life is no whit the happier So that it is harde to define whether it be better for a man to lyue or to dye without Christ Agayne let Christ be present and he will blesse both our lyfe and our death that both of them shall bée happye and good for vs. 22 But if to liue in the flesh were more profitable for me euen what to choose I knowe not 23 For I am distressed betweene both desiring to be loosed and to be with Christ which is farre better 34 But to abide in the flesh is more needefull for you 25 And this am I sure of that I shall abide and continue with you all for your furtherance and ioy of your faith 26 That your reioycing may be abundant in Christ Iesus for me by my comming vnto you agayne 22 But if to liue Euen as desperate men are in a perplexitie whether they should still prolong their life in miserie or finish their sorrowes by death so contrarywise Paule with an equall mind saith that he is prepared as well for death as for life because the estate of both is blessed vnto the faithfull so that he is doubtfull whether to choose If it be profitable that is to saie if I knowe that the profite of my life is greater than the profite of my death I sée not whether I shoulde rather desire He putteth To liue in the fleshe by a contempt in comparison of a better life 23 For I am distressed Paule did not desire to lyue for anie other rewarde then to serue to the glorie of Christe and to profite hys brethren Therefore hée estéemeth no other profite in thys lyfe than the saluation of hys brethren but for hymselfe priuately hée acknowledgeth that it is better to dye quicklie because hée shoulde bée wyth Christ In hys desire hée sheweth with how great loue hée is enflamed Hée doth not speake héere of earthlie commodities but of the spirituall good which especiallie of the godlie is carefullie to be wished for Notwithstanding Paule as it were forgetting hymselfe doth not onely contayne himselfe in the middest least he should more decline to his owne benefite than the benefite of the Philippians but at length concludeth that he weigheth theyr estate in his heart And this is truely to liue and dye vnto Christ when neglecting our selues we are carried whether Christ calleth vs. Desiring to be losed and to be with Christ These two things are iointly to be read together for death of it selfe will neuer be wished for because the desire thereof fighteth with the sence of nature but it is desired for some cause or for some other ende Desperate men flie vnto it thorough wearines of their life but the faithfull hasten vnto it willingly because it deliuereth them from the bondage of sinne and is a passage vnto the kingdome of heauen This is it that Paule now sayth I desire to dye because by this meanes I shall come to be ioyned with Christ yet the faithfull cease not to be afraide of death but when they turne their eyes vnto that life that followeth after death by this consolation they easily ouercome that feare Truely whosoeuer beléeueth in Christ should be so couragious that at the mention of death he should lift vp his head being ioyfull for the tidings of his redemption whereby it appeareth how many are Christians onely in name when the greater part hearing the mention of death as if they neuer had heard any word of Christ they doe not onely waxe fearefull but become almost deade O a good conscience how much dost thou excell and how much doest thou preuaile but faith is the foundation of a good conscience yea 〈…〉 of the conscience To be dissolued This manner of speaking is to 〈…〉 men call death the destruction of man as though the whole man perished Paule here warneth vs that death is dissolution of the soule from the bodie and this straight after he expresseth better shewing what the estate of the faithfull is after death namely that they abide and dwell with Christ We are also with Christ in this life so farre as his kingdome is within vs and Christ dwelleth in vs by faith and he hath promised that he will be with vs euen vnto the ende of the world but that presence we onely perceiue by hope therefore according to our féeling we are sayd to be strangers from him 2. Cor. 5.6 This place is of force to refute the dotage of them who dreame that the soules diuided from the bodies are asléepe for Paule witnesseth openly that we enioy the presence of Christ when we are dissolued 25 And this am I sure of Some because it séemed absurd that the Apostle should confesse him selfe to be frustrate of his expectation thinke that he was afterward deliuered out of bands and that he passed thorough many regions of the world but in vaine doe they feare that For the Saincts are woont to moderate their hope by the worde of God that in their mindes they presume no more than the Lorde hath promised So where they haue a sure testimonie of God his will there they stay them selues with a certaine persuasion which admitteth no doubt Such is the persuasion of the continuall remission of sinnes of the helpe of the Spirite vnto the grace of finall perseuerance as they call it of the resurrection of the fleshe Such also was the certaintie of the Prophets touching their prophesies in other things they hope nothing but with a condition and therefore they submit all the successe vnto the prouidence of God to whom they graunt to haue a sharper sight in things than them selues To abide signifie here for a litle while To

and after all is cast away he is founde for here that saying is of value I had perished if I had not perished But because the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passiue termination hath an actiue signification then it signifie to recouer that which thou hast willingly parted from as Budeus sheweth by many examples I haue not doubted to alter from the opinion of others for by this meanes the sense shal be more ful and the doctrine more plentiful namely that Paule renounced all things whiche he had that he might recouer them in Christ and the answereth better to the word gaine because it signifie that it is no smal or common gaine seing that Christ containeth all things in him selfe And truly we lose nothing when we come vnto Christ naked and empty because we thē begin to obtaine those things which before we falsly thought that we had Therefore he declareth better how greate the riches of Christe are because in him we obtaine and finde all things Not hauing mine owne righteousnes A notable place if any desire to haue a certaine definition of the righteousnes of faith and to holde the true nature therof for Paule here compareth two righteousnesses togither The one he saith is proper vnto man the which he calleth the righteousnes of the law the other he teacheth to be from GOD and to be obtained through faith and to be reposed in the faith of Christ these he maketh so contrary betwéene them selues that they can not stande togither Two things therefore are here to be noted that thou must giue ouer and resigne the righteousnes of the lawe that thou maiest be righteous by faith then that the righteousnes of faith procéede from God and is not proper vnto man Touching both of these there is great contentiō at this day betwixt vs and the Papists for neyther doe they grant that the righteousnes of faith is altogither from GOD but they attribute part vnto man and they mingle them togither as though the one did not take away the other Therfore we must diligently weigh all the wordes of Paule because there is none of them wherein there is not great moment he denieth that the faithfull haue any righteousnes of their own but it can not be denied but if there were anye righteousnes of workes it might worthily be called ours therfore he leaueth no place at al for the righteousnes of works Why he calleth it the righteousnes of the lawe he sheweth Rom. 10.5 namely because this is the edict of the law he that doth these things shall liue in them therefore the lawe doth pronounce a man to be iust by his workes neyther can the papists cauil that al this must be restrained vnto ceremonies for first it is a friuolous triflyng that Paule was only righteous by ceremonies then by this reason he opposeth these two righteousnesses the one is proper vnto man the other is from God therefore the one doth signifie the rewarde of works the other the frée gift of God So generally he opposeth the merit of man vnto the grace of Christ for when the lawe bringeth workes faith offereth a naked man vnto God that he may be clothed with the righteousnes of Christ Whereas therefore he affirmeth that the righteousnes of faith is from God it is not only because faith is the gift of God but because God of his goodnes doo iustifie vs or else because by faith we receiue the righteousnes whiche he hathe giuen vs. 10. That I may knowe him He describeth the force nature of faith namely that it is the knowledge of Christ and that not naked or cōfused but whilest the vertue of his resurrection is perceiued he put resurrection for the accomplishment of redemptiō so that it containeth death vnder it but because it is little to know Christ crucified and raised from the deade except thou doest apprehende the fruite thereof he speaketh namely of the efficacie Then therefore Christ is knowne aryght when we féele what his death and resurrection doe preuaile in vs and how effectuall he is in vs for there all thyngs are set out vnto vs the taking awaye of sin deliuerie from guiltines satisfaction the victory of death the obtaining of righteousnes and the hope of blessed immortalitie And the fellowship of his passions After he had spoken of frée righteousnes which being gotten by the resurrection of Christ we obtaine through faith he ioyneth the exercises of the godly that least it should séeme that he bring in an idle faith which bringeth forth no effectes in their life he sheweth that these are the studies wherein the Lord woulde haue his children exercised though the false Apostles thrust vpon them the bare elements of ceremonies He therefore that by faith is made partaker of all the goods of Christ let him know that this condition is propounded vnto him that all his lyfe must be made conformable to his death But there is a double fellowship and communicating of the death of Christ the one is within which the scripture is wont to call the mortification of the flesh or the crucifiyng of the old man wherof Paule entreateth Rom. 6. The other is without which is called the mortifiyng of the outward man that is the bearing of the crosse whereof he entreateth in the 8. chapter of the same epistle and here also except I be deceiued for after we haue comprehended the vertue of his resurrection Christe is propounded vnto vs crucified that by tribulations and sorrows we shoulde follow him and therefore the resurrection of the dead is fitly expressed that we may knowe that we must dye before we liue This is the continual meditation of the faithfull so long as they are strangers in the earth but this is an excellent consolation that in all our miseries we are partakers of the crosse of Christ if we be his members that by afflictions the way is made open for vs vnto eternall blessednes as it is saide 2. Tim. 2.11 If we dy with him we shal also liue with him if we suffer with him we shall also raygne with him It is méete therefore that we al should be brought vnto this that our whole life should represent vnto vs nothiyng but an image of death vntill it bring forth death it selfe As the life of Christ was nothing else but a forerunner of death but in the meane while we haue this comfort that the end is euerlasting blessednes for the death of Christ is ioyned with his resurrection Therefore Paule saith that he is made conformable vnto his death that he may come to the glory of hys resurrection This part If by any meanes procéede not of doubting but it noteth the hardnes of it to stir vp our desire for it is not a lyght combate when we striue with so many and so great hinderances 12 Not as though I had already obtained it or were alreadye perfect but I follow that I also may comprehende euen as I