Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	death_n	swallow_v	victory_n	1,217	5	9.2933	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

he must Math. 16. 21. Mar. 8. 31. Luk. 9. 23. and 17. 25. Ioh. 12. 24. suffer death c. Yea he sheweth the necessitie of his death by the similitude of a graine of wheate that except it die it abideth alone but if it die it bringeth forth much fruite thereby teaching that except hee should be put to death the saluation of man could not haue bin effected After his resurrection also is it not said by the two Angels that Christ had before said that the Sonne of man must Luk. 24. 7. be deliuered into the hands of sinners and be crucified c. Doth not Christ himselfe also rebuke the two Disciples that were walking to Emaus in this maner Oh fooles and slow of heart to beleeue all that the Prophets haue spoken vers 25. 26. ought not Christ to haue suffered these things and to enter into his glorie Doth not this word ought plainly import a necessitie The necessitie of Christ dying and suffering all that he A threefold necessitie of Christs sufferings Act. 2. 23. Math. 26. 54. Luk. 24. 25. did for our saluation is threefold First because of the determinate counsell of God Secondly for the performance of former Scriptures which had spoken of his said sufferings yea not onely the plaine words of Scriptures but also all the sacrifices of the Law which were all offered by death as types of Christ Thirdly for expiation of our sinnes which could not otherwise haue bin taken away then by his being made a curse for vs because it was written Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things that are written in the booke of the Law The iustice of God therfore required all his said sufferings euen that he should not suffer something onely but all neither did it stand with the wisedome of our Sauiour to suffer more then he needed himselfe hauing taught that men shall giue an account Math. 12. 36. of euery idle word in the day of iudgement shall they not then much more giue account of euery thing they haue done or suffered more then they needed I haue the rather spoken thus much hereof in confutation as of other Papists so of Stella that is not any ex stellis fixis of the fixed Stella on Luke 9. 31. starres but a Planet a wandring starre both in himselfe and also in his endeuours to deceiue and seduce others and to leade them out of the way like vnto the Meteor that the Philosophers call ignem fatuum the foolish fire burning vp and downe till it be wholy consumed But what doth he teach or say that one drop of Christs blood had bin sufficient to haue saued the whole world and that we are not saued by the quantitie of Christs sufferings but in respect of the dignitie of his person So what needed Christ to haue sweat so many great drops of blood and afterward Luk. 22. 44. Ioh. 19. 1. and 34. to haue shed so many more when he was scourged and last of all by a speare to haue had so much blood let out of his side Yea by the former doctrine the blood which he shed at his circumcision had bin enough for all and might haue saued all the rest Yea so indeed in plain words he auoucheth and for his whole errouious interpretation childishly playeth with the Latin word excessum there vsed by the vulgar Latin translation but not meaning any thing superfluous but onely according to the Ioh. 16. 5. 7. Greeke word so translated meaning Christs departure or going away spoken of by our Sauiour himself as necessarie before the sending of the Comforter for the word vsed by Luke signifieth onely a going out of the way and it is the very name of the second booke of Moses called Exodus because it containeth chiefly the departure of the Israelites out of the land of Egypt But will this doctrine stand without blasphemie against Gods iustice and Christs wisedome But this shall suffise for the necessitie of Christs sufferings by the way inserted To proceed the next word is sacrifice this English word Sac●ifice and the Latin sacrificium touching the signification of them do not expresse the Greeke word of the Apostle For sacrificium and sacrifice naturally signifie an holy worke as beneficium any good worke and maleficium any euill worke Notwithstanding whatsoeuer the naturall signification of the word is yet I confesse it is chiefly vsed for such a sacrifice as the Iews were wont to offer vnto God and as the heathen also offered to their Idols according to the signification of the Greeke word here and elsewhere vsed yea also according to the two Latin words vsed for the same victima and hostia Here let vs not omit the distinction made by learned Sadael betwixt Contra Missam the action of sacrificing and the thing sacrificed and that the word sacrifice more properly is to be vnderstood of the action as before I said and that the thing sacrificed was called hostia or victima hence it is that our spirituall and internall worship of God and the duties of pietie charitie are called sacrifices by the former similitude of legal sacrifices in old time Now the Greek word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mactare to kill some liuing creature for some holy vse in the worship and seruice of God And therefore for that that we call and in the Law was called a sacrifice the heathen had those two Latin words before mentioned hostia and victima touching the Etymologie whereof the Poet had two Latin verses Victima quae dextra cecidit victrice vocatur Hostibus à victis hostia nomen habet The Dictionaries Cooper Rider c. make this difference betwixt the two said words yet not according to those verses that hostia was a sacrifice offered to their supposed gods at their going forth to warre against their enemies victima that which they offered after victorie obtained In both these respects we are to present our bodies and whole man a sacrifice to God both for our victorie already obtained by Iesus Christ according to that of the Apostle that hauing spoyled Principalities and powers he Col. 2. 15. made a shew of them openly triumphing ouer them vpon his crosse and according to that that ascending vp on high he led captiuitie captiue and also to that end that we may ouercome Psal 68. 18. Ephes 4. 8. all our enemies yet remaining and in the end triumph our selues and say Death is swallowed vp in victorie O death where is thy sting O g●aue where is thy victorie 1. Cor. 15. 54. 55 This we haue the more need to do because although the Seed of the woman Christ Iesus hath already bruised the Gen. 3. 15. head of the Serpent yet still he wrigleth with his

and spoiling principalities and powers he made a shew of them openly triumphing ouer them in the said crosse This time of the Gospell is the time wherein the Lord according to Ioel. 2. 28. Act. 2. 18. Ephes 4. 8. his promise hath powred out his Spirit vpon all flesh and wherein at the ascending vp of Christ Iesus on high and leading Ephes 4. 8. captiuitie captiue he hath giuen gifts vnto men euen greater gifts then all the mightie Monarks of the world can giue to their greatest fauourites It is likewise much for this purpose that the mystorie of Rom. 16. 25. 26. the Gospell kept secret since the world began and not made knowne to the sonnes of men that is to the Gentiles that were onely the sonnes of men as the daughters of the wicked Gen 6. 2. Ephes 3. 5. are called the daughters of men is now made knowne and reuealed vnto his holy Apostles before and in these times also to the sincere Ministers thereof Whereas before also God shewed his word onely to Iaakob Psal 147. 19. 20. and his iudgements vnto Israel not dealing so with any nation and the Oracles of God were onely committed to the Rom. 3. 2. Iewes now they are communicated to all nations the partition wall being broken downe and Iewes and Gentiles made Ephes 2. 13. 14. Gal. 3. 28. one and there being no difference of the one from the other In all the former respects may not the will of God now reuealed in the Gospell be called good yea better then the will of God reuealed in the old Testament Certainly we may so call it by Apostolicall warrant and authoritie For this will of God contained in the new Testament and being the new Testament is expresly said to be a better testament Heb. 17. 22. and 8. 6. or a better couenant as hauing better promises not of an earthly Canaan but of an heauenly kingdome typically signified by the former Canaan and being confirmed and sealed not by the blood of buls and goates but by the Heb. 9. 13. and 10. 4. blood of Iesus Christ though figuratiuely also represented by that blood of bules and goates and yet not repeated but Heb. 7. 27. and 9. 28. and 10. 10 once shed for euer to sanctifie them that are sanctified yea that are to be sanctified for euer afterward yea also that were sanctified euer before For all the Fathers euen of the old Testament were not sanctified and saued by the sacrifices of those times but by the sacrifice onely of Christ Iesus himselfe offered by himselfe and typed by the former Ephes 44. 5. sacrifices For as there is but one faith and one hope c. so there was but one saluation and that one was common to all beleeuers vnder the Law as well as in the time of the Gospell Christ Iesus is the same yesterday and to Heb. 13. 8. ●●n●l 13. 18. day and for euer He is the Lambe slaine from the beginning of the world that is by vertue of whose blood shed in these last times all the elect before the coming of Christ in the flesh as well as they that were borne after were saued and en●red into heauen immediatly after their translation from hence And therefore our Sauiour promiseth no other happinesse or saluation to them that shall be called and come from the East and from the West that is from all corners Mat. 8. 11. of the world then to sit downe with Abraham Isaac and Iacob in the kingdome of heauen But to returne in consideration of the things before said the Apostle speaking of these times wherein this good will of God is reuealed saith The grace of God hath appeared bringing saluation vnto all men By the word grace Tit. 2. 1● of God he meaneth the Gospel by the word appeareth he meaneth hath shined and gloriously broken forth dissoluing and scattering all the cloudie types of the Law like to the Sunne breaking out of or scattering the darknesse of the night and the thick clouds of the aire By the words bringing saluation he meaneth the declaring yea also the conferring of saluation more plentifully then before And by all men he vnderstandeth all both of what state and condition soeuer old or yong men or women masters or seruants c. and also of what nation soeuer Iewes or Gentiles as before was shewed And though in the words following he saith that it teacheth vs the same things that the morall Law teacheth and that as children according to the signification of the word thereby insinuating that all that will be taught by the Gospell of the kingdome and Mat. 4. 23. that will by the Gospel enter into the kingdome of God must be like to little children yet he meaneth another maner Mark 10. 15. of teaching then onely of the bare Law namely not imperatiuely onely and outwardly but also effectiuely powerfully and inwardly working that it teacheth So also and in the former respects the Gospell is called Heb. 2. 3. Act. 3. 15. and 5. 31. Heb. 2. 10. by the name of saluation and of great saluation as more powerfully and abundantly making men partakers of saluation and of the Prince and author of saluation Christ Iesus himselfe who therefore by Simeon in his Song is called Luk. 2. 30. by the name of Saluation Neither is the Gospell called great saluation in the former respects onely but also because of the great miserie of all men without the Gospel all men without the Gospel sitting in darknesse and in the shadow of death and being in Luk. 1. 79. the hands of their enemies not bodily but spirituall euen of Satan himselfe Act. 26. 18. The punishment also of the contempt or neglect of the Gospel the meanes of that great saluation being greater then of the men of Sodom and Gomorrha at the day of iudgment Mat. 10. 16. doth plainly shew that the Gospell is more excellent then the ministerie of former times yea so much the more because the Apostle saying How shall we escape if Heb. 2. 3 we neglect so great saluation by that maner of question noteth an impossibilitie of escaping the punishment For this Ioh. 3. 4. 12. Mat. 26. 54. Rom 8. 32. word how noteth an impossibilitie in diuers other places of the Scripture And is not this iust sith they that contemne the Gospel contemne Christ Iesus and God himselfe Luk. 10. 16. And falling away from the Gospell after the receiuing Heb. 6. 5. 6. thereof and thereby tasting the powers of the world to come they againe crucifie to themselues Christ Iesus Neither Heb. 10. 26 doth there remaine any more sacrifice for their sinnes The contemners of Lots ministerie and of the ministerie of the Law had and haue their remedie in Christ Out of Christ in his Gospel and out of his Gospell so neglected and renounced there is no other remedie to be vsed no