Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	jesus_n	law_n	spirit_n	7,842	5	6.0757	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10964	The general session conteining an apologie of the most comfortable doctrine concerning the ende of this world, and seconde comming of Christ, written by Thomas Rogers. The first part, wherein for the comfort of the godlie is proued not onely that God wil, but also that he doth iudge this world.	Rogers, Thomas, d. 1616.	1581 (1581)	STC 21233.3; ESTC S106670	65,044	146

manner Tho. Hil Read the litle treatise intituled A viewe of examples if thou haue the French tongue reade also the Booke intituled Des grands redoutables iugemens punitions de dieu aduenus au monde c. and there thou shalt see that punishments haue bine executed vpon some one or other for the violating of euerie commandement of the Lord. The which and such like examples God he sendeth daie by daie that men should know consider how that maie happen vnto euerie forsworne blasphemous wicked person which happeneth to anie Finalie God as he iudgeth particularlie some for some special sinnes so he iudgeth vniuersalie al men when he taketh them out of this worlde by death For the wages of sinne is death Of which sith euerie man is guiltie no man escapeth the punishment of sinne which is death For it is the condition of al times Thou shalt die the death And it is appointed vnto men that theie shal once die For so much as al men haue sinned But the law of the spirite of life which is in Christ Iesus hath freed vs from the lawe of sinne and of death whie therfore doe we die and are not forth-with clothed with immortalitie I aunswere with Bernard It is that the trueth of God maie be fulfilled For seeing God loueth mercie and trueth man is to die because he prophecied that he should yet shal rise-againe least God seeme to forget his mercie So therfore death although it beare not dominion alwaie yet notwithstanding it abideth for the trueth of Gods sake or for à time in vs euen as sinne although it nowe raigneth not in our mortal bodies yet are wee not without the same The thirde manner of God his iudgements is both by himself by man too As when he not onelie suffreth y e Magistrate to punish the bodies but also himselfe tormenteth y e minds of malefactors by himselfe Exāples of which his iustice I wil recite two one shalbe of à murtherer executed at Vienna named Paul the other of Muntzer the traitor put to death in Germanie For Paul hauing not onelie robbed his owne master of that monie which with great paines and toile he had gathered for the reliefe of him and his in necessitie but also murthered to make his waie sure first his felowe workman then à maide seruant then his master next his mistres and last of al à poore young infant à maiden childe and being miraculouslie by God himselfe apprehended at Ratisbone à citie distant from Vienna 50 Germane miles deliuered into the hands of the magistrate by them conueied to the place where that horrible fact was perpetrated and there according to the lawes of that countrie adiudged vnto à most bitter death amid his paines which were most greeuous to fleshe and blood he openlie confessed y t al his bodilie torments did not so much afflict his flesh as the last wordes of the poore infant and innocent whome among the rest he had murthered did torment his minde For when he came with bloodie hands to kil her y e sweet babe entreated him earnestlie to saue her promising y e best thinges which she had for a recompence of his mercie in these words O Paul good Paul do not thou kil me and thou shalt haue al my poppets whensoeuer thou wilt Those words from the time hee had murthered her were as corosies at his heart and at his death as the paines of hel to his soule so testifieth à good and à godlie wtiter Muntzer also being readie to be put vnto death for raising the poore Countrie-men in Germanie against their leige Lordes and gouernours was so vexed in minde that such as stoode by him when he was to be executed might sensiblie heare his heart to pant shake and beate-againe so did God for his part shewe his iudgement vpon him for his wickednes as witnesseth D. George Maior CHAP. 12. Whether al the wicked are punished in this worlde and whie theie are suffered in the opinion of man to florish IF God then so fauour iustice some wil saie he should iudge and punish al the wicked in this world He should in deede and he doth For there is not à wicked man vpō the earth whome God in his iustice one waie or oother either by his Magistrates or by himselfe either by his secrete or by his open iudgements either by an accusing conscience or by casting him of into à reprobate minde either by sickenes or by pouertie by aduersitie or by prosperitie doth not punish But it maie be obiected to haue à guiltie conscience is an heauie crosse and to be vtterlie forsaken of the Lorde and possessed of Satan is of al the sorest plague which can fal-vpon man in this world aduersitie also is à grieuous punishment but that prosperitie can be à crosse that is a Paradoxe in the opinion of the world I grant it is so For so theie haue alwaies thought Therefore the Romans with Cicero the enimies of Iob the aduersaries of Paul in their owne eies were the Turks as theie thinke themselues are happie And why The Romans had al the world as it were in subiection Iob his enimies liued at their heartes ease Paul his aduersaries were not touched with aduersitie as theie thought y e Turks doe florish Wheras contrariwise y e Iewes with Cicero Iob euen of his friendes Paul of the barbarous people Christians of the Turkes are iudged accurssed But whie The nation of the Iewes are vanquished are carried from their natiue countrie are deteined in captiuitie said Cicero Iob was in miserie And who euer perished being an innocent or when were the godlie destroied saide the fained friends of Iob Paul had a viper vpon his hande Therefore he is à murtherer and though hee haue escaped the sea yet vengance wil not suffer him to liue saide barbarous people Christians are but fewe for number and for power nothing so mightie as they haue bene theie endure much affliction and trobles in respect of others therefore they are not the sonnes of God saith Mahomet These are the rash and sinister opinions of the world When god sendeth prosperitie hee loueth but when aduersitie doth come hee hateth But the godlie are of an other minde For albeit when such as feare God enioie prosperitie they thinke it an argument of his fauor yet when the wicked haue the same in their iudgemēt it is a token of his displeasure Therefore Augustine in à certaine place doth saie The men of this world are vnhappilie happie that is in their wealth theie are poore in their health sicke and in their felicity they are accurssed For when the Lord seemeth not to be angrie at al with the wicked he is most displeased So Bernard when God is not angrie as mē thinke he is most angrie And this may appeare to be true both in the Romans in respect of the

hath no power but from God Which power notwithstanding the Lorde alwaies doth moderate that of his malice he cannot afflict more than the wil of God is he shoulde This maketh the godlie neither to feare the power nor to set à rushe by Sathan for al his malice Because he can do nothing but by sufferance God also himselfe doth bring the godlie into troubles and that as afore I said partlie of his wisedome and partlie of his iustice In his wisedome he doth correct them for diuers ends First to trie whether theie are such indeede as theie would seeme to be For manie doe both thinke themselues and are thought also to be valiant Christians who in the time of tentation are but verie cowardes And therefore as when warre is hot men are proued whether theie haue hearts or no So affliction sheweth who is the faithful Christian. For God proueth them and findeth them meete for himselfe He trieth thē as gold in the fornace receiueth them as à perfect fruite offering He hideth himselfe oftentimes and turneth-awaie his face but not in wrath It is to trie not to destroie them Yet trieth he not Christians the better to know them himselfe For he both knew them before theie were fashioned in the wombe and continnalie beholdeth the secretes of mans hearte But that both theie them selues others also should see what theie are Secondlie to bring them into his feare Because in prosperitie euen the righteous oftentimes forget the Lord but in aduersitie theie remember him For as the starres do shine in the night but in the day time are not seene so the virtues of men which in prosperitie appeare not in aduersitie are most glorious to beholde And then theie see both the frailtie of their owne nature and theie acknowledge it and the vnspeakable mercie of God and theie commende it and the general miserie of mankinde and theie bewaile the same This made the Prophet to saie In the daie of my trouble I sought the Lorde my sore ranne and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled I praied and my spirite was ful of anguish Againe Lord in trouble they haue visited thee theie powred-out à praier when thie chastening was vpon them And againe Before I was afflicted I went astray but nowe I keepe thie worde It is good for me that I haue beene afflicted that I maie learne thie statutes Thirdly y ● they may be like vnto Christ and that partelie because he is their eldest brother Nowe no reason is it that the yonger brethren should haue greater preheminence then the eldest so longe as he is good But Christ their eldest and good brother suffered and so entered into his glorie wherefore the yonger and wicked of necessitie must looke for troubles For otherwise theie are neither the sonnes of God nor the heires annexed with Christ Partlie for that he is their master But he was persecutde and hated Therfore they are to looke for persecution and harted For the seruant is not greater than his master but à greate praise is it for seruantes rightlie to follow the steppes of their Lordes It sufficeth the disciple to be as his master and for the seruant to be as his Lorde And partlie because theie are commanded to follow his steppes For so saith Peter Here vnto ye are caled For Christ also suffered for vs leauing vs an ensample that we shoulde followe his steppes And Paul If we be dead with him we also shal liue with him If we suffer with him we shal also reigne with him As who should saie If we die not as he did we shal not liue with him and if we suffer not after his ensample temporal affliction we shal not reigne with him in eternal felicitie Fourthlie that both themselues should be assured and others know howe theie are not of the world For God hath chosen them out of the world And therfore theie are hated For which cause the doctrine of the Gospel is caled the word of the crosse and the prouerbe is Crux comes Euangelii The crosse accompanieth the Gospel because the worlde doth persecute the professors of the same not for anie euil which theie doe but for that theie reproue y e works of darknes which thing the worlde cannot abide And therfore theie persecuted the Prophets Apostles and Sainctes of GOD from time to time Then seeing theie protest the same trueth let them prepare themselues vnto the like patience For we must through manie afflictions enter into the kingdome of God And al that wil liue godlie in Christ Iesus shal suffer persecution Fiftlie to put them in mind what they are and whither theie tende For in this world theie are pilgrims and strangers their countrie is heauen Which countrie theie woulde little couet-after enioied theie prosperitie according vnto their heartes desire O death saith Ecclesiasticus howe bitter is the remembrance of thee to à man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in al thinges yea vnto him that is able to receiue meat O death how acceptable is thie remembrance vnto the needeful and vnto him whose strength faileth and that is nowe in the last age and is vexed with al thinges and to him that dispaireth and hath lost patiēce Therfore y ● Lord knowing this doth in his wisedome crosse afflict his seruants on al sides that theie maie be out of loue both with the world and with the thinges in the worlde and desire as Paule did to be loosed and to be with Christ Sixtelie that it maie appeare howe the godlie doe fauor Christianity and religion not for temporal profit or preferment not for glorie and praise of men or in anie worldelie respect but principalie of meere zeale and duetie to God-ward Seuenthlie that their deliuerance which in the iudgement of mā could neuer come to passe maie assure the consciences of them and others too of God his continual prouidence and presence with his seruantes So doubtles the miraculous deliuerance both of Ioseph out of his troubles of the Israëlites out of Egypt of Dauid out of the handes of Saul of the three yong men out of the consuming fire and of the godlie from time to time out of the cruel pawes of rauening wolues tyrants and oppressors doth not a litle strengthen the mindes of al the godlie in their miseries and confirme their faith touching the continual presence of God with his seruāts at al seasōs Eightlie to shew that intolerable shalbe the paines of the reprobate For if God so afflict his Children howe wil he torment his enimies If he spare not the righteous how wil he punish the reprobate If iudgement begin at the godlie what shal the ende be of them which obeie not the Gospel If the righteous