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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	death_n	sin_n	sting_n	7,009	5	13.0060	5	true

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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

as God saying my Lord and my God acknowledging the diuinitie which he did not see by the wounds he did see So that Christ here commends the faith of Thomas in saying thou hast beleeued and reprehends only his slacknesse of faith in adding because thou hast seene me First handling the wounds of Christ afore hee would credit the words of his Apostle● Quid enim est fides nisi credere quod non vides eo plus habit merui quo nanus argumenti Thomas in beleeuing after he saw Christ is a type of the Iewes and the rest of the Disciples in beleeuing afore they saw Christ a figure of the Gentiles Augustin tract 121. in Ioan circa sin Blessed are they that haue not seene and yet haue beleeued He denieth not Thomas to be blessed in this sentence but only preferreth other Apostles and all other Christians afore him in that they haue not seene and y●t haue beleeued For if thou knowledge with thy mouth that Iesus is the Lord and beleeue in thine heart that God hath raised him vp from the dead O well is thee and happie shall thou be So blessed as Iohn whose head lay neere his Masters heart so blessed as Ioseph of Arimathea who buried his bodie so blessed as old Simeon who lulled his Sauiour in his armes yea so blessed as the Virgin her selfe that bare him in her wombe for thee was more blessed in being the daughter then in being the mother of Christ. Here the Gospel and Epistle meet all they that haue not seene and yet haue beleeued are fellow citizens with the Saints and of Gods house built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone in whom they grow to be an holy temple of God hauing the promises of the life present and of that which is to come See Gospell Sunday 13. after Trinitie By this it doth appeare that the resurrection of Christ is the chiefe obiect of a blessed faith as also the maine subiect of all this out present Gospell And it is exceeding profitable for confutation and instruction As first it doth ouerthrow the wicked error of Corinthus who taught Christ should not rise againe till the generall resurrection of whom Epiphanius worthily Stol●dus est stolidorum magister Secondly Apelles heresie who said Christ rose againe but not in his owne flesh or as Augustine reports his opinion without any flesh Thirdly that of Cerdon and the Passionists affirming that Christ ascended into heauen in soule only Fourthly that assertion of Eutychian heretikes holding that Christs humane nature was dei●ied after his resurrection and made not glorious only but meerely diuine also Againe the doctrine of Christs rising againe from the dead serues for instruction in matters of holy faith and good manners In articles of be●iefe concerning Christ and our se●ues First touching Christ whereas he did abide among the dead at least thirtie three or thirtie foure houres as he continued among the liuing thirtie three or thirtie foure yeeres I say whereas Christ being starke dead raised himselfe to life by his owne power it is a manifest demonstration of his Godhead as Paul disputes Rom. 1.4 and God said in the second Psalme Thou art my sonne this day haue I begotten thee The which text ought to be construed not so much of Christs eternall generation afore all worlds as of the manifestation therof in time This day that is at the time of thine incarnation but at the day of thy resurrection especially haue I begotten thee that is I haue made knowne vnto the world that thou art my sonne as Paul expounds it Acts 13.33 for none euer raised another from the dead but by God none euer raised himselfe from the dead but God Secondly this doctrine proues euidently that Christ was a perfect Priest and that his passion was an omnisufficient sacrifice for the sinnes of the whole world For if hee had not fully satisfied for them all if there had remained one little sinne only for which he had made no satisfaction he could not haue risen againe for death and the graue which came into the world by sinne and are daily strengthened by sinne would haue held him in bondage To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes That is Christ had not answered fully for your sins or at least you could not possibly know that hee had made satisfaction for any of them if he had not risen againe As for points of faith appertaining to thy selfe more neerely the resurrection of Christ is a demonstration of our resurrection according to that of Paul If it be preached that Christ is risen againe from the dead how say some among you that there is no resurrection of the dead 1. Cor. 15.12 Behold saith the Lord I kill and giue life I wound and I make whole that is as Tertullian aptly killing by death and giuing life by resurrection If a man be cast into the sea though all his bodie sinke vnder the water yet there is hope of recoue●ie so long as his head is aboue the waues in like manner if wee beleeue that Christ our head is the first fruits of those that sleepe let vs not doubt but vnfainedly beleeue that we which are his members in our due time shall be raised out of the dust also Moreouer the resurrection of Christ is a proofe of our iustification before God he was deliuered for our offences and raised againe for our iustification As in his death he stood in our place wounded for our transgressing and broken for our iniquities and bearing our sinnes in his body on the tree so likewise in his resurrection he is not to be considered as a priuate but as a publike person representing the whole Church making his righteousnesse a cloke to couer all our vnrighteousnesse If death could not keepe Christ fettered in his prison it is euident that his power was ouercome Now then if death be conquered it followeth necessarily that sinne the wages of death is also destroied If death and sinne be vanquished then the tyrannous kingdome of Satan is subdued who had the power of death and was author of sinne and ruler of hell So that euery true Christian may reioice with Paul O death where is thy sting O graue where is thy victorie the sting of death is sin and the strength of sin is the law but thankes be to God which hath giuen vs victorie through our Lord Iesus Christ. And lastly concerning matters of honest and holy conuersation this doctrine teacheth vs to seeke those things which are aboue where Christ sitteth as the right hand of God and to rise from dead workes vnto newnesse of life See Epistle on Easter day and Epistle Sunday 6. after Trinitie Touching our Euangelists

the Virgins wombe as a bridegroome out of his chamber the Godhead was ioyned vnto the flesh and the flesh vnto the Godhead and these two were coupled together and after an ineffable manner in an ineffable marriage made one Beleeue this and thou shalt haue power to be Gods owne sonne as it is in our text My beloued if thou put on this wedding garment thy soule shall be Christs own spouse so nere so deare to him as that he will say to it I am thy saluation and it may also tell him I am my welbeloueds and my welbeloued is mine For if Pilate by wearing Christs coate without a seame did appease the wrath of angry Caesar how much more shall euery true beleeuer please God our heauenly King if he put on Christ himselfe O the blessed crying of a blessed babe by which euery faithfull seruant and sonne of God escapeth eternall howling in hell O glorious manger in which our soules Manna lay the bread of life that came down from heauen on which if a man feede hee shall not hunger againe O how rich are the ragges which haue made plaisters for our sores for our sinnes I conclude with an hymne of Prudentius Mortale corpus sumpsit immortalitas Vt dum caducum portat aeternus Deus Transire nostrum posset ad coelestia The Epistle Act. 7. 55. And Steuen being full of the holy Ghost looked vp stedfastly with his eyes into heauen c. YEsterday you heard how Christ was borne to day you shall vnderstand how Steuen died In Christs natiuitie who was borne in a little village and in an Inne of that village and in a stable of that Inne and laid in a cratch of that stable wee may learne humilitie not to boast of our great birth In S. Steuens martyrdome wee may behold an excellent patterne how to behaue our selues at our death hauing faith in God and loue toward our neighbours the which assuredly will breed such a Christian resolution in vs as that wee shall depart this life cheerefully lying downe in our graues as in a bed to sleepe for so the text here when hee had thus spoken be fell a sleepe The Church then in ioyning these two festiuals is desirous that wee should learne to liue well as Christ and dye well as Steuen In the words of Augustine Celebra●imus hester na die natalem quo rex mar●yrum natus est in ●●●ndo hodie cel bramus natalem quo primicarius martyr●um migra●●● ex mundo Oportebat enim v● pri●●um immortalis pro mortalibus susciperet carnem sie mortalis pro immortals contemneret mortem Et ideo natus est Dominus vt more●etur pro seruo ne ser●●● timeret mori pro domino Na●●● est Christus in terris vt Stephanu● nasceretur in c●lis c. And I pray with the same Father hartily donet mihi dominus p●●ca dicere salubriter qui do●●uit Stephane tanto dicere fartiter In the whole text two points are to be considered especially the bloudy behauiour of the Iewes in martyring Steuen godly behauiour of Steuen in his martyrdome toward God in generall hee stedfastly looked vp into heauen and called vpon God particular Lord Iesus receiue my spirit Men heartily praying for his enemies on his knees with a loud voice Lord lay not this sinne to their charge Himselfe vndergoing his martyrdome so comfortably that giuing vp the ghost hee laid downe his head vpon the hard stones as vpon a soft pillow to sl●epe The Iewes in their blind zeale were so furious and mercilesse that they put Steuen to death who sought to bring them to eternall life stoning him as a blasphemer against God and his law who was a man full of faith and power and the holy Ghost An harsh and an hard fact of a stonie people saith Augustine ad lapides currebant duri ad duros Petris 〈◊〉 qui pro Petra qui Christus est moriebatur Lapides Indaearebellis In Stephanum lymphata rapis quae crimine duro saxe● semper eris But of their crueltie toward Steuen and other Prophets of God in the Gospell appointed for this day more copiously The most obseruable point in our present text is the godly behauiour of Steuen in his martyrdome 1. to God he looked vp stedfastly with his eyes into heauen c. As to the place where his treasure was his conuersation was his helpe was Hereby teaching vs whether we should flie for succour in aduersitie not vnto men here below but vnto God in heauen aboue so Dauid When I was in trouble I called vpon the Lord and hee heard me my helpe commeth euen from the Lord. So Iob my witnesse is in heauen and my record is on high And so S. Iames euery good gift is from aboue Calling vpon God and saying Lord. Thomas Becket a renowned Martyr and Saint among the Papists at his death earnestly commended himselfe and his cause to the protection of S. Mary but our protomartyr heere knowing that shee was neque magistra neque ministra neither mistresse of his soule nor yet a ministring spirit to his soule forgetting our Lady calleth vpon our Lord only saying Lord Iesu receiue my spirit the which is not an invocation of God the Father as Fran. Dauid impiously taught making Iesu the Genitiue case and the meaning thus O Father in heauen which art the Lord of thy sonne Iesu but as Ambrose notes a prayer vnto God the Sonne for besides infinite places of holy Scripture whe●e Christ is called Lord and called vpon as the Lord. S. Iohn Apocalips 22.20 vseth as Steuen here Iesu in the vocatiue Case etiam veni Domine Iesu euen so come Lord Iesus Where Domine Iesu cannot bee construed the Lord of Iesus but the Lord Iesus See Lorin in loc Bellarmine de Christo lib. 1. cap. 8. If the Lord be considered without Iesus howsoeuer in regard of his power he is able yet in regard of his iustice not willing the good Angels and blessed Saints in heauen are willing but not able wretched vncharitable men on earth are neither able nor willing onely Christ the Mediator betweene God and man is both able and willing to heare vs and helpe vs able because Lord willing because Iesus And therefore Steuen here doth not inuocate the Lord but in the name of Iesus neither doth he call vpon any Iesus but the Lord Iesus he lookes not for any succour either from men on earth or blessed spirits in heauen onely hee poureth out his soule to the redeemer of his soule Lord Iesu receiue my spirit Receiue He knew that his life was hid with Christ in God and therefore commendeth his soule to him alone who created it and redeemed it and iustified it and sanctified it and will in his good time glorifie it O Lord Iesu take thine owne into thine owne