Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	death_n	sin_n	sin_v	6,726	5	9.1768	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01083	A godly and frutefull sermon, made at Maydestone in the county of Kent the fyrst sonday in Lent, in the presence of the most reuerend father in God Thomas archbishop of Canterbury. &c. / by M. Thomas Cole scholemayster there, againste dyuers erronious opinions of the Anabaptistes and others.	Cole, Thomas, d. 1571.	1553 (1553)	STC 5539; ESTC S124208	30,464	70

Adam transgressed the law Omnes enim peccauerunt simul Gala. 4. P●alm inutiles facti sunt whan the full tyme was come God sente hys sonne made of a woman Factum sub lege vt eos qui sub lege Gal. ● erant redimeret which thyng he coulde not do if he hadde not beene innocent and without synne Moyses therefore to represente his innocency and puritie without syn caused the chyldren of Israell whan they celebrated the passeouer which represented the sacrifice of Christes bodye to take a Lambe of one yeare withoute spotte in token that Christ was without synne To declare therfore that he was the true Messias sent frō God to satisfye the lawe and that by hys innocencye he with his owne mouth said Princeps huius mundi ve nit in me non habet 〈…〉 quicquam Esay also sayth Christus Iniquitatem non fecit neque dolus inuentus est in ore 〈…〉 eius Christe therefore beyng wythout sinne howe could he dye for his owne sinne But the scripture teacheth vs that he alone dyed for our synnes to redeeme vs from synne as it is wrytten Ipse vulneratus est propter iniquitates Esa 53. nostras attritus propter scelera nostra Awaye therefore with thys contagious floure and receiue the truthe spoken by S. Paul to your great comfort who saith Hebr. Non habemus Pontificem qui non possit affici sensu infirmitatum nostrarū tentatum per omnia iuxta similitudinem absque peccato O subtyll dyuell that so canste enchaunte the myndes of symple menne to make theym so iudge of the immaculate lambe Iesus Chryst Whether causest thou the sheepe of God to wandre thorow thy entysyng floures oute of the sweete pasture of Gods veritie But nowe that hee seeth hys enterpryse so shamelesse and wylfull yea and open to all mennes eyes that it is espyed hee passeth frome the boddye of Chryste and blasphemeth hys holly Spirite Therefore hee sheweth manne an other flower where thoroughe hee woulde haue his foule perishe Whych flower is thys That a manne hauynge the spirite of God maye haue his neyghboures wyfe in common Thys flower is so fyltbye and so blasphemous an erroure againste God and hys hollye spyryte that the abhominacion therof abhorrynge the verye lawe of nature so condempneth it that it needeth no farther confutacion For what other thing meaneth the dyuell by thys flower but to make whooredome and all suche abhominacions to bee frutes of Goddes spirit Where as Saynte Paule dooth prooue to the Galathians that godlynes is the frute of Goddes spirite And therefore he sayth Fructus spiritus est charitas gaudium pax Gala. ● lenitas benignitas bonitas fides mansuetudo aduersus huiusmodi non est lex Wherefore whooredome proceedeth not of Gods spirite but of the dyuell and oure fleshe of whome it is a woorke wherof S. Paule hathe thus prophecied that who so commytteth therein onlesse he repent shall neuer bee heyre of the kingdome of God Goddes spyrite dooth not priuiledge annye manne to do that whyche is forbydden by the woorde of God but to pollute theyr neighboures bed is forbidden by the woord of God therefore no man hauynge the spirite of God may doo anye suche abhominacion For God hathe sayde Non committes Mar. 10. Exo. 20. adulterium And agayne Scortatores adulteros iudicabit Deus A wycked and pernicious Heb. 13 heresye it is lothesome to anye christian cares to heare any manne breathe oute the sauour of so stynkyng a flower which violateth not only the sacred institutiō of Christ bycause the Lorde hath sayde Ambo erunt Heb. 13 vna Caro. Et Honorabile connubium thorus immaculatus but also it dispatcheth a syde the wyll of God whiche thynge Gods spirite teacheth no man to doo For S Paule saith Haec est voluntas Dei sanctificatio vestra Tess 4. vt abstineatis à fornicatione c. Ergo to haue thy neighbours wyfe is against Gods wyll and forbydden the if thou haue the spirite of Christ Howe God hateth the cursed secte of Nycolaitans whose hearts were infected with the sauour of this pestilent flour S. Iohn doth not hide that we shuld eschew Apoc ● the plages that God brought vppon them Vnspeakable is this heresye and not to be talked of anye man muche lesse to be holden I knowe none infected with these aforesayde errours these men except but if there be anye God bryng theym into the way of truth But now if the diuel can not persuade men to commit whoredome by the spirite of God wherby God in his wrath maye take his holy spirite from them that they may perish thā he taketh an other shameful flour to detestable to bee spoken whereby hee teacheth men to affirme that whiche goddes woorde flatly condemneth namely That the inwarde manne synneth not whan the vtter man synneth O pestilent flour breding in man al beastlines wherby his foot is in hel or he bee ware For whilst he promiseth him self life thorow a vaine hope gyueth his membres ouer to serue syn he becometh the seruant of synne whose reward is deth For the outward mā neuer sinneth vnto deth althogh no good thīg dwelleth in it but whan the inward manne consenteth thereto Therefore the serpent entrynge by oure fleshe assaulteth the soule with wycked temptacions to make it obediente to the lustes of our flesh Wherefore althoughe wee haue participate thorowe Adames disobedience the poysonned nature of the dyuell whiche dwelleth in oure fleshe and alwaies byddeth battayle against our soule yet the dyuell obtaineth not hys praye vntyll the soule of man neglecting the grace of God gyueth it selfe ouer wyth consence to serue the wycked apperytes of the fleshe Sayncte Paule therefore wyllynge manne to contynue Goddes warryar agaynste synne both in body and soule cryeth to the Romaynes Lette not synne Rom. 6 raygne in youre mortall boddyes that yee shoulde fulfyll the lustes thereof Whan raigneth it but when the soule is be come the bonde slaue to the fleshe whyche oughte thoroughe the spyrite of grace to raigne and rule Therefore Sayncte Paule saith Looke to whome yee giue ouer youre selues to obeye his seruauntes yee are to whom yee obeye whether it bee synne vnto deathe or righteousnes vnto lyfe To gyue ouer and obeye what meaneth it but when thorow grace we serue God in soule and body or els serue the dyuell in soule and body Dauid the prophete not infected with thys floure but knowing that the bodye sinning the soule coulde not be free yea rather confessyng al mischief to procede from the inward man ouercomme and obeying the dyuell cried vnto the Lorde who onely coulde helpe him Cor mundum crea in me Deus Spiritum Psal ●● rectum innoua in visceribus meis Whiche peticion hee woulde neuer haue made if he hadde thoughte that the inner manne sinned not whan the outward manne synned Why shoulde the Prophet Ioel haue wylled the

And to bryng this matter to passe he laboured to cause the heathen people that had concurse thyther not onely by theyr heathenyshe manners to corrupt the people but also thorough false Apostles to brynge theym frome the truthe to paganry from the gospell to the lawe from the rightuousnes of Christe to theyr owne ryghtuousnes and from the true worshyppynge of god to adore their owne inuention that the knowledge of God myght cleane bee rooted out amonge the people Saynct Paule beyng moued with godly zeale ouer them and lothe to see them desolate whom god of his fre mercy for Christes sake through his preching had cōuerted vnto the truth althogh he had moued theym with one epistle to beware of suche deceyuers yet ceassed he not with an other signifyeng his carefulnes to exhort theim that they shuld not receiue the grace of god in vayn neyther synne against so mercyfull a God Is there any thynge that maye deserue more commendation thanne in the tyme of punysshemente to forgyue and whan sentence of deathe is pronounced to pardon This dyd our heauenly father for them and not for theim alone but also for vs sendyng his deere and only begotten sonne to be a raunsom for our synnes in whom all that beleue haue remission of theyr synne and lyfe euerlastyng He alone is our Redemption and Iustification In hym only are our synne purged and done Rom. 4. Rom. 5. 1. Ioan. 1. 1. Pet. 1. 2. Tim. 2. Tit. 3. Gal. 3. Eph. 2. away He is our reconciliation mercy seate in whom God is pacified toward vs contēted towardes vs agreed with vs to take vs for his sonnes Therfore it is writen Christus pax nostra And again Abluti sumus sanctificati sumus iustificati sumus per nomē Iesu Christi 1. Cor. ● Eph. 1. per spiritū dei nostri Per quem habemus redemptionem per sanguinem ipsius remissionē peccatorum de qua ubertim nobis impartiuit in omni sapientia prudentia patefacto nobis arcano voluntatis suae iuxta beneplacitum suum quod proposuerat in seipso c. This worde of reconciliation dyd saincte Paule vnto the Corinthians wherby the grace of god was manifested vnto theim in Christ Iesu for the remission of theyr synnes wyllynge them not to be vnthankfull receyuers therof neyther suche as by fauourynge theyr olde synnes shulde neglect the benefit of theyr saluation but bryng foorth fruite agreable to the same gospell which he had so long tyme preached amōg them and not to giue eare to the subtyll sophistry of the deceauer For well knew saynt Paule the damnable policie of the dyuell that he cared not though the word were muche preached so that he myght bryng to passe to destroye in the people the fruites of the gospell Wherfore he exhorted them not to receyue the grace of God in vayne but to be faythfull folowers of Christ and lyue after the gospell Bycause the grace of God Tit. 2. hath apeared teachyng vs to deny vngodlynes and worldely luste and to lyue iustly sobrely and rightuously in this present world lookyng for that blessed hope and apearyng of our Lorde Iesus c. But haue not we as much nede at this tyme to learne this lesson as had the Corinthians Hath not almighty god shewed as muche mercye vnto vs as he dyd vnto them or rather more God sent to the Corinthians one preacher to conuert them to the truthe God hath sent to vs many The worde was preached by one whole yere and a half to the Corinthians It hath bene preached many yeares vnto vs. God taught the Corinthians the trewe worshippyng of god he also hath taught vs to worshyp god truly God remoued from the Corinthians by syncere preachyng that whych hyndred godly religion The same God hath also remoued frome vs that that hyndered godly religion But as the goodnes of God hath bene more abundant to vs than to the Corinthians so haue our synnes farre exceded the synnes of the Corinthians wherby if Paule seared that they woulde take the grace of God in vayne muche more it is to be seared that we receiue it not in vayn For the same dyuell that laboured to make the Corinthians enemies to grace at this day ceasseth not to make vs the same as saynet Peter sayth Diabolus aduersarius noster tanq̄leo 2. Pet. 5. rugiens circuit quaerens quem deuoret He is not ydell but styll laboureth to roote out of mans hart the feare of god and knowlege of the truthe that they myght folowe hym lyke captiues snared in the bandes of darkenes to pardicion For as saynt Iohn saith Diabolus peccat ab initio and therfore studyeth 1. Ioan. 3. to make all men to haue pleasure in syn that they myght enioy his inheritance the lake that burneth with fyre and brymstone As God hathe pleasure in lyfe so hath he pleasure in murderyng and kyllyng the soules of mē Not without cause therfore hath our sauioure Christe thus spoken of hym Diabolus homicida erat ab initio in veritate non stetit quia non est veritas in eo By errors Ioan. 8. therfore and false suggestions he goth about to make men alwayes disobedient and vnfaithfull against god To atchiue this hys detestable purpose he putteth into their hartes strong delusions that they should beleeue lies and attempt thynges woorthy of condemnacion As he did into Iudas heart as sayth S. Iohn Diabolus immisit in cor Iudae Ioan. 13 ve proderet Christum Many waies the diuel did seke to bring the Corinthians into gods displeasure after they had receaued the gospel but chiefly either in corrupting thēselues with a conuersation moste contrary to their profession eyther by steryng theym by false apostels In Iudaismum ut exciderent à gratia Gala. 5. Euen so he doth labour diuersly and manye waies to bring vs into Goddes displeasure but principally by two waies wherin he spēdeth no small labour in these daies not altogyther without bringing his cursed purpose to passe Thone way is by speaking wel and lyuing abhominably thother is by liuinge well as farre forth as men can iudge and speakyng euell that is teaching or maintaynyng vnsure doctrine By one of these twoo wayes the dyuell at this daye deceiueth the soules of men If th one serueth not he doth attempt with the other To speake well and lyue carnally it displeaseth him very lyttle but to lyue well that is not for the dyuels dyet nothyng is so contrary to his pestilent tooth it is to hote for him to swalow vp such a morsell onlesse he play the cooke and take in hand to season the matter hymself That that is most difficyle to bryng to passe that doth the dyuell fyrst enterprise most hardlye assault most busely seeketh to conquer and beyng conquerer therof more reioyseth than ouer that y● is but small maistery to wynne The dyuell doth thynke it easyer to continue an hundreth well speakers