Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	serpent_n	sin_n	sting_n	4,692	5	12.2188	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04901	A confutation of monstrous and horrible heresies, taught by H.N. and embraced of a number, who call themselues the Familie of Loue by I. Knewstub. Seene and allowed, according to the Queenes Maiesties iniunctions.	Knewstubs, John, 1544-1624.	1579 (1579)	STC 15040; ESTC S108097	192,800	286

of God whereof he had a merciful promise and graunt made vnto him Likewise when Dauid his sinnes were not imputed neither laid vnto his charge that was fauour in the Lord pardoning them and not imputing them vnto him Howe doeth this hang togeather with the doctrine of H. N. who saith that wee are to folowe Christ in the death of his crosse to the pardoning releasing of vs from our sinnes And howe will this folowing of Christ in his death of the crosse for the safe making of vs frō our sinnes stand with this not imputing of our sinnes vnto vs For if our righteousnes stande by imputation then is it not purchased by imitation and following of Christe in his like death and suffering If Christ his satisfaction for sinne stande beetweene the wrath of GOD and vs then doeth not our imitation of Christ in his death keepe of the daunger of our sinnes from vs The Brasen Serpent erected in the wildernesse at the commaundement of Almightie God which was a figure of Christ declareth that it is faith in him that did hang vppon the crosse and not the following after him in the death of the crosse that doeth iustifie vs and keepe the sting of our sinnes from beeing deadly vnto vs For those who are bitten with the liuing serpentes were promised if they shoulde looke vppon the dead Serpent to liue and recouer by that meanes but were not inioyned to haue them selues after death erected and set vppe vppon a Pole for their recouery from that daunger As appeareth in the booke of Numbers And the Lord saide vnto Moses Make thee a fiery Serpent and set it vppe for a signe that as many as are bitten may looke vppon it and liue So Moses made a Serpent of Brasse and set it vppe for a signe and when a Serpent had bitten a man then hee looked to the Serpent of Brasse and liued Nowe the sharpe and daungerous biting and stingyng of the liuyng Serpent did force them to leaue them selues and too looke after comfort where it was to bee founde And when sinne shal once sting the fauourers of this opinion of H. N. theyr consciences beyng awaked which nowe are in a deadly sleepe they shall then bee forced to feele and confesse that there is no medicine in them selues able to asswage the heate and anger thereof But as it seemed vnlikely to fleshe and blood that a Serpent of Brasse beyng but a dead thing coulde euer woorke a cure vppon them who were stoong with quicke liuing Serpentes and in daunger of present death especially by the looking and beholding of the same So doeth it vnto H. N. the eyes of whose vnderstanding are altogeather fleshly that Christe his obedience vppon the crosse beeyng but looked vppon with the eies of our faith and not imitated in the selfe same practise shoulde bee able to heale the sores of our soule Albeit our Sauiour Christ affirmeth in plaine speache That as Moses lifte vp the Serpent in the wildernesse so muste the Sonne of man bee lift vp that whosoeuer beleeueth in him shoulde not perishe but haue eternall life The opinion of H. N. that our folowing after Christe and obediennce in the imitation of him shoulde be able to discharge vs of our sinnes that before were committed declareth that hee is ignorant altogether of the righteousnesse of GOD reuealed in his woorde For obedience if it were perfect in vs and no transgression to bee founde against the lawe of God either in thought woorde or deede after that once wee haue begunne to feare him yet coulde not all this answere for the least sinne that went before For it is but a part of that is due vnto the Lorde from vs Who teacheth vs that when wee shall haue discharged the whole debt and haue doone euery thing commaunded yet are wee humblie to acknowledge that wee bee but vnprofitable seruauntes and haue doone no more then that which was our dutie to doe according as hee by our owne experience and practise doth plainely prooue vnto vs For which of you sayth our Sauiour Christ Hauing a seruaunt plowyng or other wyse labouryng all the day long wyll by and by after hee bee come home say vnto him Goe and sit downe at the Table wyll hee not rather be ready to enioyne him an other woorke within the house as to prepare thynges for his owne Supper and when that is doone laye the thirde labour vppon him as to wayte at the Table and see nothing to bee wantyng vntyll hymselfe haue supped yea and when all this is doone doeth hee so muche as once open his mouth to thanke that seruant because he did that which was commaunded vnto him I trowe not saith our Sauiour Christ And in very deede we do looke for such duetie from a seruant that yf he shall deny to doe any thing of that which his maister shall commaunde him foorthwith wee geue sentence that he is no man meete for seruice because we think that the seruant ought not as if hee weere a free man to haue any libertie or priuiledge but to reache in obedience vnto all that his maister by commaundement shal enioyne him And therfore accordingly when our seruant shal haue dispatched labour after labour and obeyed commaundedement after commaundement yet do we not once thanke him for all that because wee thinke it is all duetie that a seruant doeth howe muche so euer Herevpon came that Prouerbe That no man can serue two maisters because seruice is voide of all priuiledge and libertie of infinite duetie if maisters shall make no ende of commaunding for all is accompted duetie in a seruaunt which the maister shall commaunde him to do A man cannot therefore sufficiently woonder at the blindnesse of H. N. and others who acknowledgyng that they be seruauntes vnto the Lorde dare notwithstanding in the pride of their hart make such a reckoning of their seruice a fewe dayes or yeeres as that it shoulde make a sufficient satisfaction for those dayes and times wherein they were not only loyterers and did no duetie vnto him at all but also were retained of his aduersarie and spared not to wounde his glory Dare a seruant who hath loytered one whole weeke and done his maister no woorke or seruice at all for shame open his mouth the next weeke when hee hath trauelled for his maister as a good seruaunt ought alwaies to doe and say Sir I trust now your selfe being iudge I haue made a sufficient satisfactiō for my loitering al this last weeke I cannot thinke this Famelie eyther to bee so full of loue or so empty of vpright iudgement as to take this for sufficient seruice or as a reasonable answeare to bee put vp at the handes of any of their seruantes not excepting those to whom they shall geue the least wages This familie of loue and the Papistes they are the best husbandes that I haue euer hearde of and the moste can they make of that litle they haue ▪ for

it came It is altogeather curious and vnprofitable It were a more profitable question to discusse howe wee might haue it with least hurt seing we cannot be rid of it altogeather then to examine howe it is entred into vs And he that shal cast of the care how to rid him of the daunger of it holding a disputation howe hee fell into it is no lesse foolishe in my iudgement then yf a man thruste by another into a deepe and dangerous pit shoulde refuse to speake of his comming out enquiring only of them that came by who he was that did hurle him in And when hee is resolued therin wil haue it further debated while he is yet in the pit before once he thinketh of cōming out whether the man in their iudgments preuayled against him because his heart fainted or because his strength failed Nowe if the Lord be cleere not to be touched whē he doth harden the harts of the wicked punisheth sin with sinne which thing the scripture declareth and euery Christian confesseth because sinne hath been before in them to deserue the same Why shoulde the Lorde be blamed since that wee all being in Adam haue as was euen now prooued greeuously offended If he deale no otherwise with the soule of man then from the same ballance of equitie and iustice which wee haue approoued may returne with like equitie cleared and discharged As this doctrine of H. N. warranteth vs from any hurte by Adam his fall except wee shall be founde transgressours actually after his example against the will and commaundement of GOD so it setteth foorth in like maner Christe Iesus no otherwise to be an helper vnto vs then so farre foorth as wee shall by his example of doctrine and life be led into the like obedience And therfore as Adam in his opinion hath nothing speciall in the falling away of man from God so Christe yeeldeth no priuate and peculiar helpe to his saluation Al the wicked haue beene stumbling blockes and occasion of sinne vnto the rest and all that feared God in euery age haue brought the benefite of good instruction and example vnto those among whom they haue had their conuersation And therfore in his iudgement no one man standeth alone to holde out so muche as is the helpe of good doctrine and good lyfe towarde our iustification but all howe many so euer haue beene founde faithfull from the beginning are matched togeather and made fellowes at the prayse of that woorke That this is his doctrine touching the restoring of man it doth appeare out of this place For whē he hath affirmed that the promise for the ouerthrow of sinne doeth consist in setting enmitie betwene the Serpent and the woman and betweene the Serpents seede and the womans seed hee declareth that this promised enmitie began with Abell and after his death was established with Seth and that Seth became the right stocke or linage whereout the beleeuees and children of God namely all they that haue beene enimies vnto sinne were borne and brought foorth to the establishing of the promises of God the father These are his owne woordes Nowe for the maner how after Abel Seth became the stocke from whence sprang all the beleeuers that it was only by imitation and folowing of his example he declareth afterwarde in these woordes All they that walked not in the forme of Abel according to the maner and ordinance of Seth were not of the right stocke of Seth but they were foraine branches which turned them away therfrom and were neuer prudent nor vnderstanding in the godly wisedome but verie wel in their owne selfe knowledge and good thinking What dampnable doctrine lurketh vner these wordes Doe the beleeuers now or did they at that time spring out of Seth as out of their stocke or were all that haue beene enimies vnto sin brought foorth out of Abel and Seth and not out of Christ the root of the righteous Who as the Apostle saith is before al thinges in him al things consist And he is the head of the bodie of the Church hee is the beginning and the first borne of the dead that in all thinges hee might haue the preheminence for it hath pleased the Father that in him shoulde al fulnesse dwell Are the promises of God the father established indifferently in all those that haue ben enimies vnto sin are not al the promises nowe in Christ yea and Amen Doeth not the Apostle reason from the woordes of the couenant and promise and prooue plainely that Christe only was this promised seede and that hee hadde no fellowes ioyned with him because the couenant was not as he sayth deliuered in these fourme of woordes To thy seedes as speaking of many but thus And to thy seede as of one which is Christe Moreouer shall wee saye that righteousnesse was deriued from Seth by imitation vnto all those that walked in the same pathe of righteousnesse When the apostle saith that God was in Christ recōciling the world vnto himself not imputing their sinnes vnto them If we be reconciled vnto God by imputation then commeth not our righteosnesse by imitation If wee be iustified because our sinnes bee not laide to our charge then are wee not free therefore because in following the footesteps of the righteous we haue wrought our owne discharge And if this be not thought plaine enough to prooue that H. N. doeth acknowledge no other righteousnesse in man beside that which commeth by imitation neither any other helpe from the Lorde for our saluation then continuall lightes of good doctrine and good life shining out of his seruauntes at all times for the benefite of that age and time wherein they liued Toward the end of this Chapter you shall haue yet more playne confirmations thereof if possibly that may bee perfourmed For there he reckoneth vp by name the patternes examples of euery age and sayth Behold in suche sort hath this vpright seede in the light and righteousnes of his God had his procreation to righteousnes and life vpon the earth namely from Seth the seconde seede in the place of Abel till vnto Noah and Sem. From Noah and Sem vntill Abraham Isaac and Iacob Which Iacob whom GOD named Israell begot the twelue fathers of Israel out of the which GOD chose him Iuda From Iuda vntil Dauid the king of Israell and Iuda From Dauid the king vntill Zorababel in the captiuitie of Babylon From Zorababel vntill Ioseph which had a virgin to wife out of the same stocke of Dauid named Mary of whom Iesus Christ the consūmation of all the woorkes of GOD and the perfect light of the godly clearnesse was borne and brought foorth Nowe least any man might imagine that when this authour commeth to speake of Christ he dare not but giue out otherwise of him then that he should haue others ioyned with him in that woorke of our saluation Consider