Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	death_n	sting_n	victory_n	6,058	5	10.0485	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45276	A Christian legacy consisting of two parts: I. A preparation for death. II. A consolation against death. By Edward Hyde, Dr. of Divinity, and late rector resident of Brightwell in Berks.	Hyde, Edward, 1607-1659.	1657 (1657)	Wing H3863; ESTC R216954	160,798	388

heavenly Kingdom My-sins had shut the gate of Paradise against my soul but thy Merits have opened it again O let me earnestly desire to enter in for thou art gone thither before ●…e that thou mightest be there ready to receive me and retain me with thy self for evermore Amen 12. Lord when shall this corruptible put on incorruption and this mortal put on immortality that in me may be brought to pass that saying Death is swallowed up in Victory O death where is thy sting O grave where is thy victory The sting of death was sin till sin was expiated The strength of sin was the Law till the Law was fulfilled But thanks be unto God which hath given me the victory through our Lord Jesus Christ both over my sins and over his Law in this great contestation Having imputed my transgressions unto my Saviour that my sin might be expiated and having imputed my Saviours righteousness and obedience unto me that his Law might be fulfilled Therefore being justified by faith I have peace with God through our Lord Jesus Christ by whom also I have access by faith into his grace and rejoyce in hope that I shall at last have access into his glory 13. O Lord Jesus Christ who art the Resurrection and the Life be unto me Life in Death be unto me Resurrection from the Dead and so guide me through Death that it may be my passage into everlasting Life there to see and to bless and to enjoy thee who art the Redeemer and lover of souls and livest and reignest the King of Saints with the Co-eternal Spirit in the glory of God the Father 14. My soul truly waiteth still upon God and still shall wait upon him for of him cometh my help He verily is my strength and my salvation even in weakness and in destruction He is my defence so that I shall not greatly fall And if through mine infirmity I do fall by his power I shall rise again and be able to stand fast being supported through the Merits and Mercies of our Lord and Saviour Jesus Christ. 15. O Lord see the blood of thine immaculate Lamb which taketh away the sin of the world sprinkled on my soul that thou mayest see no sin in it And when thou seest that blood let the destroying Angel pass over me never to return again and let the Comforter come unto me and remain with me for ever 16. O dearest Advocate be pleased to intercede and plead for me and to answer all the accusations which the Devils will alledge and mine own conscience will witness against me in the day of Judgement That I being made the monument of thy Mercy who am the purchase of thy Blood may bless and praise thee among thy Redeemed in the Land of the living for ever and ever 17. O thou Eternal Son of Righteousness who risest with healing in thy wings heal thou me and I shall be perfectly healed Shew me the light of thy countenance to dispell all the mists and clouds which now threaten to bring darkness upon my soul Turn thy merciful eyes towards me that I may see thy glorious face in thy heavenly Kingdom where no tears shall dim my sight no sighing shall interrupt my speech no fears shall disquiet my heart and no sadness nor amazement shall disturb or discompose the blessed rest of my soul with thee the longing desires of my soul to thee and the infinite delights of my soul in thee and in thine All-sufficient Merits and All-saving Mercies for evermore 18. O Saviour of the world save me who by thy Cross and precious blood hast Redeemed me Help me O my God at all times but most especially at this time now I am least able to help my self or my friends to help me Intercede for me by thy precious death and passion in all my distresses but then most when I shall least be able to speak for my self at the hour of Death and in the day of Judgement Be now and then and ever my defence and make me know and feel that there is no other name under heaven given unto men in whom and through whom I may expect health and salvation but only thy Name O my Lord and Saviour Jesus Christ. 19. O Lord God which art the giver of all good things and never repentest of the good gifts which thou hast given give unto me health and ease as long as they shall be blessings from thee and give me thy grace to desire them no longer And when thou most takest from me these or any other comforts of this mortal life then Lord most increase and multiply upon me the joyes and comforts of a blessed Immortality 20. Lord I am desirous to go out of my self and out of this vale of misery that I may come unto Mount Sion and to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the general Assembly and Church of the first-born which are written in heaven and to God the Judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the New-Covenant O thou who hast prepared these immortal joyes for my soul prepare my soul for these joyes that being made a Citizen of thy heavenly Jerusalem I may be able to joyn in consort with the Angels thy first-born there and with the spirits of just men made perfect since them who now both together make but one Quire and are alwaies singing Hallelujah and worshiping him that liveth for ever and ever 21. O blessed Jesus thou only comfort of miserable and distressed sinners consider my distress Look upon mine adversity and misery and forgive me all my sin O thou blessed Mediator betwixt God and man intermediate for me Let the unspotted righteousness of thy life be an acceptable sacrifice for the multiplyed unrighteousness of mine And let the bitter pangs of thy death keep from me all the bitterness of the temporal and much more the pangs and horrours of the eternal Death Thou didst taste the gall and vinegar when thou gavest up the Ghost therefore I beseech thee keep me from tasting it Thou didst seem to be forsaken of thy God O let not me b●… forsaken of thee But grant that I putting my whole trust and confidence in thy Merits and in thy Mercies ●…ay from henceforth most chearfully serve thee in all holiness and pureness of living and most faithfully persist in thy service by a resolved constancy contentedness and patience of dying That I may yet more and more know thee and the power of thy Resurrection and the fellowship of thy sufferings being made conformable to thy death that so I may attain to a joyful Resurrection of the dead to give praise and thanks unto thy holy Name world without end 22. O thou Eternal Son of God who didst take upon thee the nature of man that thou mightest lead a miserable life and undergo a shameful death I beseech thee sweeten unto me

th●… Brothers and by saving his soul fro●… death shalt hide a multitude of thine ow●… sins Jam. 5. 20. This being the priviledge●… true Christian patience To hide other me●… sins from us and much more to hide ou●… own sins from God for though it cann●… expiate any one yet it can hide a multitu●… of sins But let us in a word sum up thes●… comforts of the soul from the affliction affliction●… the body and they will appear to be thes●… four First it brings us to God and Go●… to us Secondly it makes us conformable with Christ our Saviour Thirdly it is a necessary condition of our own salvation Fourthly it is an ordinary means of others ●…alvation Joyn all these together and when thy flesh is most afflicted then let ●…hy spirit be most comforted and most thankfull to God for his spiritual and immortal comforts which in that they have been spiritual do plainly shew they shall be immortall SECT II. The second comfort of the Soul in sickness is that it weakens the flesh IF I would rejoyce as a man at the weakening of any it should be at the weakening of mine own enemies if as a Christian it should be at the weakening of the enemies of my God Here then in the weakning of my flesh I may have true joys for as much as that is both my Gods and mine own enemy 1. It is Gods enemy Rom. 8. 7. The carnall mind is enmity against God for it is not subject to the Law of God neither indeed can be Sapientia carnis saith the vulgar Latine The wisdo●… of the flesh is enmity with God what th●… is its Folly The minding of the flesh fai●… the Greek If the mindings of the flesh 〈◊〉 enmity with God what then are the a●…ings of it and we may see the reason 〈◊〉 the enmity For it is not subject to the L●… of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word spea●… two things first being in order then b●…ing in subordination the flesh will not 〈◊〉 ordered and therefore it will not be subo●…dinate It is an obstinate a perverse R●… bell that hates all subjection and therefor●… much more hates the Law that requires i●… It is admirable to think that Christ to●… our flesh that he might be made unde●… the Law but we as long as we are in th●… flesh desire to be above all Law the reaso●… is the purity of his flesh the corruption 〈◊〉 ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Job●… 1 Ep. 3. c. 4. v. Sin is a transgression of t●… Law and not onely so but also a privatio●… ordetestation or abolition of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both And the flesh is guilty of such si●… for as it sins against the Law by transgres●… on so it would fain sin without the Law b●… abolition and doth not onely forsake t●… Rule of obedience but also as much as 〈◊〉 possible destroyes it by wishing there wer●… no Command to restrain it no Lord to over-rule it no Judge to over-awe it Thus is the flesh not subject to Gods Law as a wilfull Rebell is not subject to the Law of his Supream Governour not ●…onely by an actual transgression but also by an habitual detestation of it This is the Reason why S. Paul puts Christ against Belial 2 Cor. 6. 15. For Christ was obedient to the death but Belial will not endure to think of obedience Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness and undutifulness are put as terms convertible for Belial is no other but sine Jugo one without a yoke that is without law One that looks upon Law as a yoke and will be sure not to put his neck under it such a Belial is the flesh and is therefore Gods enemy for to be without Law is to be without God since Law is no other but the Reason of God or at least Reason derived from God Divine Law is the Reason of God Humane law is Reason derived from God But secondly the flesh is also mine enemy for in being Gods enemy it must also be mine whereof the Apostle would fain make us all sensible when he concludes his discourse concerning the flesh with this terrible Epiphonema So then they that are in the flesh cannot please God Rom. 8. 8. A●… what was he himself when he said this sait●… S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. was he n●… in the flesh yes He was in the flesh as 〈◊〉 cloathed with it but not as one besotted by i●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith not the●… which are compassed with the flesh bu●… they which are captivated under it th●… minde nothing but the things of the flesh they cannot please God Non utique utiquei●… substantia sed in cute as Tertullian e●…pounds it Not they which are in the substance of the flesh but they which are in th●… cares of the flesh They which care onely for the flesh for that is properly to be i●… the flesh to be governed by the flesh o●… rather buried in it To have all ou●… thoughts of it all our desires for it all ou●… delights in it all our longings after it The●… that are so are in the flesh they that are so in the flesh do not truly look after God and much less care to please him Therefore either Siricius must recall his first Dogmaticall Epistle wherein he saith in effect that to marry is to be in the flesh or St. Paul hi●… Apostolical determination 1 Cor. 7. 9. It i●… better to marry then to burn And it is no matter whether you speak concerning the marriage of Priests or of other men since Abraham Isaac and Jacob were Priests as the first born of their families and yet S. Ignatius after he had as highly extolled Virginity as it is worthily to be extolled is contented at last to pray to God that he himself though a Virgin might sit at the feet of Abraham Isaac Jacob in the kingdom of heaven which were all three married men whereas if to marry were indeed to be in the flesh consequently not to please God those holy men had been better never to have married although by their marrying they had this priviledge to be the Progenitors of Christ For much happier was the blessed Virgin her self in the judgement of S. Augustine that she did bear our Saviour in her soul then that she had born him in her body He that pleaseth God doth bear Christ in his soul in whom alone God is well pleased and we are sure that those men pleased God or they should never have enjoyed him we must then say that Siricius was no infallible Doctor for if to marry is to be in the flesh it cannot be better to marry then to burn For it is certainly much better to burn here then to burn in Hell and to be in the flesh is nothing else but to provide fewell for Hell fire For such as do not desire to