Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	earth_n	heaven_n	life_n	8,760	5	4.3162	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19793	A sermon preached before His Maiestie, at Whitehall, on Easter day last, 1614. By the Bishop of Elie, His Maiesties almoner	Andrewes, Lancelot, 1555-1626.	1614 (1614)	STC 622; ESTC S100199	19,049	48

Obedience that is the Propter quod Till it come to that many beare themselues in tearmes and shew low ad humum euen touch the ground But come once thither to obedience then giue lawes they must but obey none make others obedient and ye will but not factus obediens not made themselues so Christ was so made And for this cause And something strange it is why Humiliauit ipse se Obediens would not serue Factus and no more but factus must be added Somewhat there was in that An Obedience there is that commeth from the dictamen of naturall reason In some things wee so obey we will doe it because our reason so moueth vs. That is Obediens natus But some other there bee wherein there is no other reason to leade vs to doe it but onely this that it is enioyned vs by a lawfull Superior and therefore we doe it and for no other cause This is Obediens factus and that in true proper termes is the right obedience indeed All looke to the former and very few obey thus Luke 2 5● But euen so obeyed Christ erat subditus illis And for this cause then that He was factus Obediens And Obediens factus vsque is a fifth For the very size Vsque the extent of our obedience is a matter considerable For if we come to any Acts 26.28 it is Agrippa's in modico in some pettie small matter 1. Sam. 15.9 Or Sauls in the refuse of the spoiles little worth And that obedience is little worth that is so shrunke vp The drawing out the vsque of it is all in all How farre obedient vntill what Vsque quò Which very Extent or vsque is many times as much worth as the Obedience it selfe This also will come into the Propter quod Now many Vsque's there bee in this of His. 1. Vsque naturam hominis Thither His very humanitie had beene humilitie enough 2. Vsque formam Serui Verse 7. is more How 1. Sam. 25.41 Euen to wash the feet of thy seruants said Abigail and tooke her selfe to be very humble in so saying Iohn 13.5 Thither he came too What say yee to vsque mortem the sixth point mortem Mortem that will stagger the best of vs. Wee loue Obedience in a whole skinne Iob 2.4 Vsque any thing rather then that And to say troth no reason in the world obedience should come to that Rom. 6.23 Death is the wages of sinne of disobedience Factus obediens what And factus reus too Obedient and yet put to death Heauen and earth should ring of it if the case were ours Well euen thither came his obedience Et ne perderet obedientiam perdidit vitam And rather then to lose his obedience lost his life This is indeed a great Propter quod Enough now For death is vltima linea wee say Nay Mortem autem Crucis there is yet an Autem more behind to make it vp full seuen For One death is worse then another And His was Mortem autem the worst death of all the death of malefactours and of the worst sort of malefactors Mortem Crucis Nay if He must die let him die an honest a faire death Not so Sapient 2.20 nay Morte turpissimâ said they of it that put him to it the foulest death of all other vsque mortem mortem autem crucis Died and so died Euer the So the maner is more then the thing it selfe in all of Christ To be borne So to bee borne vsque praesepe Luke 2.7 to the Cratch To die nay So to die vsque crucem to the Crosse Vsque naturam hominis vsque formam Serui vsque mortem malefici 1. So great a Person 2. Thus to humble 3. Humble His owne selfe 4. To bee obedient 5. To bee made obedient 6. obedient with an vsque so farre 7 So farre as to death 8 And to a death so opprobrious These Extensiues and Intensiues put together will I trus make vp a perfect Propter quod And this for humilitas claritatis meritum in the first verse NOw Verse 9. for Claritas humilitatis praemium in the rest And will ye obserue how they answere one another For humiliauit there Heere is exaltauit For Ipse there Deus God heere For Ipse se Deus ipsum He humbled himselfe God exalted him For humiliauit vsque there here is exaltauit super For factus obediens Here factus Domi●●● For mortem crucis the death of the Crosse there Here is the glory of God the Father This exalting we reduced to two Of his person Of his Name Of his Person Super-exaltauit Ipsum in superexaltauit ipsum Of his Name in the rest of the verse To begin with His personall exaltation S●per-exaltauit is a decompound There is Ex and Super both in it His exalting hath an Ex whence or out of what His exalting hath a super whither or whereunto Ex from whence Ex. from the two very last wordes Mortem Crucis His raising to life opposed to Mortem the sorrowes of death The giuing of His Name to Crucis the shame of the Crosse This dayes Ex was from death His humiliauit had beene ad h●●um to the ground Nay further into the ground Nay further yet Ephes 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the very lowest parts of it His exaltauit then was from thence from death and not the g●●es of death then he was not in Psal 9.13.49.15 nor the iawes of death then he was not quite down but from inferiora Prou. 7.27 and interiora the lowermost and innermost roomes of death From vnder the Stone Matth. 28. ● Thence From the Dungeon Gene. 40.15 with Ioseph From the bottome of the Danne Dan. 6.23 with Daniel From the Bellie of the Whale Iona● 2.10 with Ionas All three Types of Him There is His Ex. Now then Super. whither From death to life From shame to glory From a death of shame to a life of glory From the forme of a seruant in factus obediens to the digni●ie of a Soueraigne in factus Dominus But will ye marke againe For Non ficut delictum Rom. 5.15 fic donum saith he elsewhere So here not as His humbling so was his exalting but more That of His humbling was dispatched in one verse This of His exalting hath no lesse then three So the amends is large three to one But that is not it I meane But this Super is not thither onely but aboue and beyond it From death to life Nay Super more then so Iohn 11.44 Not Lazarus life to die againe but life immortall vt vitam habeat abundantius habeat That abundantius Ioh. 10.10 is ●●mortalitie From shame to glory onely that Nay Super to the glory of the Father that is glory that shall neuer fade 1. Pet. 1.4 as all here shall

would be taken that by taking heed wee prooue not superstitious wee slippe not into the other extreame before wee be aware Which of the two extreames Religion worse endureth as more opposite vnto it For beleeue this as it may bee superstitiously vsed so it may irreligiously be neglected also Looke to the Text then and let no man perswade you but that God requireth a reuerent cariage euen of the body it selfe And namely this seruice of the Knee And that to His Sonnes Name Ye shall not displease Him by it feare not Feare this rather for the Knee if it will not bow that it shall be stricken with somewhat that it shall not be able to bow And for the Name that they that will doe no honour to it when time of neede comes shall receiue no comfort by it And so I leaue this point The tongue For the Knee is not all Hee further requires somewhat from the Tongue And reason That member of all other Psal 30.12.57.8 the Psalmist calls our glory a peculiar wee haue more then the beasts They will be taught to bow and bend their ioynts Wee haue Tongues besides to do something more then they And indeed the Knee is but a dumbe acknowledgement doeth but signifie implicitè but a vocall confession that doeth vtter our minde plainely And so is looked for at our hands To confesse This hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three things are in it First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake wee must say somewhat And secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe it together not some speake and some sit mute And thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake out not whispering or betweene the teeth but clearely and audibly And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the praise of the Primitiue Church this that ioyntly they did it and alowd that their Amen as S. Hierome saith was like a clap of thunder And their Alleluia as the roaring of the Sea And no praise it is to vs who as our ioynts are stiffe to bow so our voyces are hoarce to confesse We can neither see the former nor scarce heare the latter as if there beeing but two dueties in the Text we meant to suppresse them both Knee first and then Tongue The Knee and the Tongue Why the Knee first why begins he there They be marshalled right For hauing by our Knee bowed put our selues in minde of due regard of Him in feare and reuerence wee are then the fitter to speake of Him and to Him with that respect is meet And not bee so homely with Him as in their gesture and speech both some are as if they were haile fellow euen familiar with God And all forsooth as they call it to cast out the spirit of bondage From a heart possessed with the humble feare of God from such a heart Confession is euer most kindly Faith being as the heart and feare being as the kings so the Fathers compare them It will get an heate and an ouer-heate our saith if by feare as coole ayre it be not tempered But faith and feare together make the blessed mixture Euery Knee The Tongue and euery Tongue as the Knee and euery Knee they to bow all Euery Tongue and these all to confesse But for all that not all alike They in heauen cast downe their crownes Reuel 4.10 and fall downe themselues of their owne accord And confesse Him singing Luc. 2.14 a● at His birth Reuel 15.3.4.8.5.9 and in the Reuelation diuers times They vnder the earth doe it too but not vltrò are throwen downe and euen made his footstoole So Psal 110.1 downe they goe though sore against their wills And confesse Him too though roaring Mark 9.26 and as it were vpon the racke They on Earth as in the midst partake of both The better sort with the Angels get them to their Knees gladly and cheerefully confesse Him The rest as Infidels and some Christians little better Iohn 18.6 are forced to fall backeward and made in the end to crie Vicisti Galilaee Reuel 16.10 though they gnaw their Tongues when they haue done So we see our lot One way or other we shall come to it all if not now in die illo Which is the reason that Rom. 14.11 the Apostle applieth this place in Esay to Christs sitting in Iudgement at the latter day Exalted He shal be with our good wills or whether we wil or no. Either fall on our Knees now or bee cast flat on our faces then Either confesse Him Cantando with Saints and Angels or vlulando with deuils and damned spirits For the Father will bee glorified in the Sonne by the glorious Confession of them that yeeld or the glorious confusion of them that stand out Euery Tongue The Tongue and euery Tongue that is euery Speach Dialect Idiome Language in the world stand charged with this Confession Omnis spiritus Psal 150. ● euery spirit to giue breath and Omnis Lingua euery Tongue to be as a Trumpet to sound it forth And where are they then that denie any Tongue the facultie heere graunted Or barre any of them the duetie heere enioyned That locke vp the publique Confession the chiefe of all other in some one Tongue or two and send foorth their Supersedeas to all the rest No His Title here hath more Tongues then Pilat's on the Crosse That had but three this hath euery Tongue what where whose soeuer none except A Praeludium whereof was in the Tongues sent from Heauen whereby euery Nation vnder Heauen heard Acts 2.6 each in their owne Tongue spoken Magnalia Dei the glad tidings of the Gospel Confesse that Iesus Christ is the Lord. But though thus many Tongues yet one Confession Euen this that Iesus Christ is the Lord. And a blessed Confession it is this that Iesus that is a Sauiour that He that such a one is the Lord that not a fleecer or a flaier but a Sauiour hath the place 2. That Christ that is one which saueth and cureth vnctione non punctione with anointing not with searing or pricking that wee acknowledge Him to be the Lord. Lord before by that He is Sonne And now Lord againe by vertue or His Propter quod Lord whereof Nay not qualified of such or such a Place Baronie Countie Segniorie but Lord in abstracto But it we will qualifie Him wee may Lord of these three rankes of Confessors here in the Verse and of those three places and Regions that contein them 1. Lord of Heanen He gaue the Keyes of it 2. Lord of Earth Matt. 16.19 Hee hath the Key of Dauid Reuel 3.7 and if of His of euery Kingdome else 3. Lord of Hell for lo the Keyes of Hell and of Death Apoc. 1.18 Of Death to vnlocke the graues Of Hell to locke vp the old Dragon Reuel 20 3● and his crew into the bottomlesse pit A great Lord For whither shall one goe