Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	work_n	write_v	35	3	4.8433	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16556	An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.	Boys, John, 1571-1625.	1615 (1615)	STC 3462.3; ESTC S227	247,989	326

knowledge then his application the which are the two principall parts of faith As for his knowledge Thomas confessed here not only that Christ is a Lord and a God for there be many Gods and many Lords in opinion analogie title But to distinguish Christ from all these kindes of Lords and Gods he doth affirme that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God that is the Lord of Lords and God of Gods Psal. 50.1 Here then is a pregnant text against vnbeleeuing Iewes and misbeleeuing Arians If Christ had not been very God of very God euen one substance with the Father he would haue condemned and not commended this confession of Thomas If any shall aske why Thomas is not content with one word but vseth two Lord and God and why first hee calls Christ Lord and then God Answere may be that he called him Lord in that he conquered hell and death and God in that hee knew the very secrets of his heart For when Christ had said put thy finger hither and see mine hands and reach foorth thine hand and put it into my side Thomas instantly remembring what hee had fondly thought and foolishly said confesseth his fault in confessing his faith my Lord and my God The Disciples vsually termed him Lord in his life to signifie therefore that it was the same Christ hee first according to his accustomed manner calleth him Lord and then after hee proceedes further then he was wont and calleth him also God In the word Lord acknowledging his humanitie in the word God his diuinitie Faiths obiect is the reuealed will and word of God and the summe of his word is the new Testament and the summe of the new Testament is Iesus Christ God and man In that therfore Thomas confessed his Lord to be crucified dead and buried as a man and that he did againe raise himselfe and loose the bonds of death as God hee did vtter that in two words which is the contents of the two Testaments and summe of all summe of faith and holy beliefe Now for application hee saith my Lord and my God Not onely God in generall but my God in particular mine by promise mine by stipulation mine by oath mine by free gift mine by purchase mine by participation of grace my Emmanuel my Shilo my Iesus Of this particular faith Isaiah the Prophet spake whē he said Secretum meum mihi secretum meum mihi My secret to my selfe my secret to my selfe The Papists indeed terme this personall and particular assurance presumption but the children of God in all ages haue thus applied the medicine to the maladie saying with Dauid O God thou art my God and with Mary my Sauiour For as their owne Frier notes vpon my text it is not sufficient to beleeue that he is the Lord except thou beleeue likewise that he is thy Lord as Didymus here not only once but twice my Lord my God doubling as it were his faith as he had before doubted his fall O the deepnesse of the riches of Gods mercie Who would haue thought that Thomas who beleeued least and last of all his fellowes vpon so short a conference should thus equall if not excell them all in his abrupt yet absolute confession And therefore let not any man either discomfort himselfe or condemne his brother afore the time for no man hath so weake a faith or so wicked a life but that one day Christ out of his infinite goodnesse may call him and heale him as he did S. Thomas making him who did not beleeue so soone as the rest to become notwithstanding in his beleefe so sound as the rest apprehending and applying the merits of his Sauiour to his soule my Lord my God After eight daies againe his Disciples were within and Thomas with them then came Iesus Hee came before hee was vp sought and that to seeke one lost sheepe only Teaching vs heereby to recall such as are in errours and to beare the infirmities of the weake But hee deferred his comming a whole weeke that Thomas in the meanewhile might be better instructed and induced to beleeue the resurrection Or happily for the greater manifestation of his goodnesse in tolerating such incredulitie so long Or as other to trie the faith of the rest and to shew that humane reason is not able to perswade this article The translation of Gods holy day from the Saturday to the Sunday is not by patent in the Bible but only by paterne because the blessed Apostles vsually met together on this day The which assuredly they did by the direction of Gods holy spirit and as it may seeme heere by Christs approbation at the least if not institution againe and againe manifesting himselfe to be risen on the eighth day So that albeit happily some will grant that the Church assembled in a generall Councell hath authoritie to constitute another day for the Sabbath as the second or third of the weeke yet I am sure wee can neuer haue so good a patterne nor yet so great a reason for altering this our day as was heere for the changing of that other day The patterne is Christ and his Apostles and the reason is the resurrection of Christ euen that exceeding wonderfull worke of our redemption Againe Christs appearing on the eighth day is not without a mysterie wee labour six daies in this life the seuenth is the sabbath of our death in which we rest from our labours and then being raised from the dead on the eighth day Christ in his owne body the very same body that was crucified dead and buried shall reward euery man according to his worke When the doores were shut Papists vrge this place to prooue the carnall and grosse presence of Christ in the Sacrament extremely condemning our incredulitie who will not beleeue that Christs body and blood is vnder the formes of bread and wine seeing his whole body heere perfect in all his lineaments length bredth and thicknes distinct and diuers from the substance and corpulence of the wood was in the same proper place the wood was in and passed thorow the same To this obiection our Diuines answer diuersly some that the doore opened of it selfe to let him in other that the doore was vnbarred by some of the house within vnknowne to the Disciples other that to come in the doores being shut is no more but that hee came in late in the euening at what time men vse to shut their doores but most acknowledge that he came in miraculously not thorow the wood and iron of the doores as the Papists absurdly conceiue but through his omnipotent and al-commanding power the doo●es were opened to him a● they were to Peter Acts 12 9. and to some other Apostles Acts 5.19 Creatur acessit Creators Hieron epist. ad Pammac tom 1. fol. 178. Or

when he found them vpon conference to be dullards in his schoole he chides them O fooles and slow of heart c. fooles in vnderstanding slow in affecting the truth Arguit eos amentiae in parte cognoscitiua tarditatis in parte affecti●a But yet in calling them fooles he brake not his owne law whosoeuer shall say foole to his brother is worthie to be punished with hell fire because this rebuke proceeds out of a spirituall zeale for their good and not out of any carnall hatred for their hurt And such a reproofe is not a reproch it is officium and not conuitium a worke of charity and not a marke of malice So Paul called his Galathians foolish and hee gaue this precept vnto Timothie improue rebuke but with all long suffering and doctr●ne for Christ here did not only correct his di●ciples ●●●our but also direct them in the truth and that by words and deeds By words vrging the truth of his death and resurrection First by reason ought not Christ to haue suffered these things and to enter into his glory 2. From authority hee began at Moses and all the Prophets and interpreted vnto them in all Scriptures which were written of him Here first note the sweet harmonie betweene the two Testaments in that both agree together and meet together in Christ as being alpha and omega the beginning of the Gospell and the end of the Law 2. That the grounds of all our sermons are to be taken out of holy writ the Ministers and messengers of God ought o deliuer the words of God 3. That in our preaching we should vse such scriptures as are most apt and fit for our present occasion as Christ heere cited not all the Scriptures in all the law but onely such as were written of him euen those which euidently proued his death and resurrection He did interpret vnto them in all Scriptures and yet named none that hee might incite vs hereby to the diligent searching and examination of them Secondly Christ instructed his Disciples in this present controue●sie with his actions for as it is said at the 19. verse hee was a Prophet mighty in deed and word That is in soundnesse of doc●rine and sanctity of life First as Theophyla●t obserues powerfull in deed and then powerfull in word For he perswadeth vnto vertue most who liueth best As in this place Christ himselfe was knowne by breaking of bread sooner then by preaching of the word Or as other powerfull in his miracles and powerfull in his teaching His actions here mentioned concerning the bread are foure He tooke it and blessed it and brake it and gaue to them Among all which he was onely knowne in breaking of bread for that hee did miraculously breake bread with his hands as other cut it with a knife The which hee did often in his life and so by this easily knowne after his rising from death By this dialogue you may see that Christ is especially knowne in the Scriptures and yet not in the Scriptures except he first open our eyes and breake and giue to each one the bread of life And in the conclusion or epilogue following you may see likewise the fruit of interpreting Scriptures how the ministry of the word maketh the fire of Gods spirit to burne first in our selues and then ofterwards to shine towards other As the two Disciples heere so soone as their eyes were opened to see Christ instantly the same houre they rose vp and returned to Hierusalem and found the eleuen gathered together and they told what things were done in the way and how they knew him in brea●ing of bread the circumstance of the time and distance of the place manifestly shew their ●ealous affection in relating these newes vnto the brethren Emmaus as our Euangelist in the 13. verse was about threescore furlongs from Hierusalem eight furlongs make an ordinary mile and so threescore furlongs are about seuen miles and an halfe Some Diuines affirme that it was a iourney of three or foure houres on foot If then it were towards night when Christ vpon their importunity sat at table with them as we read at the 29. verse then it was as we may coniecture probably midnight before they could come to Hierusalem and yet saith our text they went the same houre neither deferring the time nor preferring their priuate businesse before the publike good Howsoeuer they were doubtlesse after trauell wearie and after meate in the night sleepie yet they would not suffer their eyes to sleepe nor their eye lids to slumber nor the temples of 〈◊〉 head to take any rest vntill they had published vnto the brethren how Christ was risen againe from the dead and how they knew him in breaking of bread That we may performe the like diligence toward Gods people as occassion is offered in our seuerall esta●es and callings let vs pray with our mother the Church Almighty God which through thy onely begotten sonne Iesus Christ hast ouercome death and opened vnto vs the gate of euerlasting life wee humbly beseech thee that as by thy speciall grace preuenting vs thou doest put in our minds good desires so by thy continuall helpe we may bring the same to good effect through Iesus Christ our Lord c. The Epistle ACTS 13.26 Yee men and brethren children of the generation of Abraham c. THis text is part of that excellent sermon made by the blessed Apostle S. Paul at Antioch a City of Pisidia to the Iewes assembled together in their Synagogue on the Sabbath day The maine scope whereof is that Iesus Christ is the Sauiour of Israel and Messias of the world promised vnto the fathers and exhibited in the fulnesse of time to their children euen vnto vs as being by faith a generation of Abraham and that through him all that feare God and beleeue receiue forgiuenes of their sinnes and are iustified from all things from which they could not be iustified by the law of Moses The whole sermon hath especially two parts Explication from the 16. verse to the 26. intimating that Iesus Christ is the blessed seed promised in old time by the Prophets and preached in these last daies by Iohn the Baptist who was more then a Prophet Application in the words allotted for our present text wherin three points are principally regardable to wit an insinuation ye men and brethren c. preoccupation for the inhabitors of Hierusalem c. commination beware therefore lest that fall vpon you c. The Gospell of Christ is a proclamation in writing common to all and the Preacher is the voice of a cryer euen the mouth of God to giue notice to the people that the contents of the proclamation concerne them and euery one of them As Act. 2.39 The promise is made to you and to your children and to all that are a farre off euen as