Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	judgement_n	lord_n	49	3	3.2360	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93889	Catholique divinity: or, The most solid and sententious expressions of the primitive doctors of the Church. With other ecclesiastical, and civil authors: dilated upon, and fitted to the explication of the most doctrinal texts of Scripture, in a choice way both for the matter, and the language; and very useful for the pulpit, and these times. / By Dr. Stuart, dean of St. Pauls, afterwards dean of Westminster, and clerk of the closet to the late K. Charles.	Steward, Richard, 1593?-1651.; H. M.	1657 (1657)	Wing S5518; Thomason E1637_1; ESTC R203568	97,102	288

SInce wee are sure that there is a spiritual death of the soul let us make sure a spiritual resurrection too Aud●cter dicam saith St. Jerome I say confidently however God can do all things hee cannot restore a Virgin that is ●a●n from it to Virginity again hee cannot do this in the body but God is a Spirit and hath reserved more power upon the spirit and soul than upon the body And therefore I may say with the same assurance that St. Jerome doth no soul hath so prostituted her self so multiplied her fornications but that God can make her a Virgin again and give her even the chastity of Christ himself Fulfill therefore what Christ saith Joh. 5. 25. The hour is coming and now is c. bee this that hour bee-thy first resurrection bless Gods present goodness for this now and attend Gods leisure for the other resurrection hereafter and then doubt not but what glory soever thou hast had in this world glory inherited from noble Ancestors glory acquired by merit and service glory purchased by money and observation what glory of beauty and proportion what glory of health and strength soever thou bast had in this house of clay the glory of the latte● house as it is Hag. ● 9. shall bee greater than of the former Qui peacat quatenus peccat sit seip so detetion Clem. Alex. IN every sin a man falls from that degree which himself had before In every s● hee is dishonoured hee is not so good a man as hee was impoverished hee hath not so great a portion of grace as hee had infatuated hee hath not so much of the true wisdome of the fear of God as hee had dis●armed hee hath not that interest and confidence in the love of God that hee had and deformed hee hath not so lively a representation of the image of God as before In every sin wee become prodigals but in the habit of sin wee become bankrupts afraid to come to an account A fall is a fearful thing that needs a raising a help but sin is a death and that needs a resurrection and a re●●rection is as great a work as the very Creation its self It is death in semine in the root it produces it brings forth death it is death in arbore in the body in its self death is a divorce and so is sin and it is death in fructu in the fruit thereof sin plants spiritual death and this death produces more sin obduration impenitence and the like Transeant injuriae plerasque non accipit qui nescit Seneca HEe that knows not of an injury or takes no knowledge of it for the most part hath no injury But alas how many break their sleep in the night about things that disquiet them in the day too and trouble themselves in the day about things that disquiet them all night too Wee disquiet our selves too much in being over tender over sensible of imaginary injuries They that are too inquisitive what other men say of them they disquiet themselves for that which others would but whisper they publish and therefore that which hee adds there for moral and civil matters holds in a good proportion in things of a more divine nature in such parts of the Religious worship and service of God as are not fundamental non exp●dit om●●● vide●e non omnia audire wee must not too jealoussy suspect nor too bitterly condemn nor too peremptorily conclude that whatsoever is not done as wee would have it done or as wee have seen it done in former times is not well done Antequam unlneramur monemur Origen BEfore our enemies hit us God gives us warning that they mean to do so When God himself is so ●ar incensed against us that hee is turned to bee our enemy and to fight against us it was come to that Isa 63. 10. when hee hath bent his bow against us as an enemy it was come to that in the Prophet Jeremy Law 2. 4. yet still hee gives us warning before-hand and still there comes a lightning before his thunder God comes seldome to that dispatch a word and a blow but to a blow without a word to an execution without a warning never Cain took offence at his brother Abel the quarrel was Gods because hee had accepted Abels sacrifice therefore God joyns himself to Abels party and so the party being too strong for Cain to subsist God would not surprize Cain but hee tells him his danger Why is thy countenance cast down Gen. 4. 10. You may proceed if you will but if you will needs you will lose by it at last Saul persecutes Christ in the Christians Christ meets him upon the way speaks to him strikes him to the ground tells him vocally and tells him actually that hee hath undertaken too hard a work in opposing him This which God did to Saul reduces him that which God did to Cain wrought not upon him but still God went his own way in both to speak before he strikes to lighten before hee thunders to warn before hee wounds In Dathan and Abi●ams case God may seem to proceed apace towards execution but yet it had all these pauses in arrest of judgement and their reprieves before execution yet when Moses had information and evidence of their factious proceeding hee falls not upon them but hee falls upon his face before God and laments and deprecates in their behalf hee calls them to a fair trial and examination the next day Tomorrow the Lord will shew Numb 16. 5 and they said Wee will not come vers 14. Then God upon their contumacy when they would stand mute and not plead takes a resolution to consume them in a moment and then Moses and Aaron return to petition for them vers 25. And Moses went up to them again and the Elders of Israel followed and all prevailed not and then Moses comes to pronounce judgement These men shall not dye a common death and after and yet not presently after that hee gave judgement execution followed vers 31. God opened his mouth and Moses his and Aaron his and the Elders theirs before the earth opened hers In all which wee see that God alwayes leaves a latitude between his sentence and execution which interim is sphaera activitatis the sphere in which our repentance and his mercy move and direct themselves in a benign aspect towards one another Vili vendimus coelum glauci more Christiani sumus Tertul. HOw poor a clod of earth is a Mannor How poor an inch a Shire How poor a span a Kingdome How poor a pace the whole world and yet how prodigally wee sell Paradise Heaven Souls Consciences Immortality Eternity for a few grains of this dust What had Eve for heaven so little as that the Holy Ghost will not let us know what shee had nor what kinde of fruit yet something Eve had What had Adam for heaven but a satisfaction that hee had pleased an ill wife as St. Jerome states

let us not so glew our thoughts and affections to the world and the comforts thereof but that they may easily bee severed for there is no comparison between the state of the godly in this life and in the life ●o come for here they labour for rest there they rest from their labour here they expected here they hunger and thirst for righteousness there they are satisfied here they are continually afflicted either for their sins or with their sins and they have continual cause to shed tears either for the calamities of Gods people or the stroaks they themselves receive from God or the wounds they give themselves there all tears are wiped from their eyes Here they are alwayes troubled either with the evils they fear or the fear of evil but when they go hence death sets a period to all fear cares sorrows and dangers And therefore Solon speaketh divinely when hee taught Croesus that hee ought to suspend his verdict of any mans happiness till hee saw his end Lastly If all that dye in Christ are blessed as a voyce from heaven assureth us wee do wrong to heaven if wee account them miserable wee do wrong to Christ if wee count them as lost whom hee hath found if wee shed immoderate tears for them from whose eyes hee hath wiped away all tears to wear perpetual blacks for them upon whom hee hath put long white Robes Whatsoever our losse may bee by them it cometh far short of their gain our cross is light in comparison of their super-excellent weight of glory therefore let us not sorrow for them as those that have no hope Let us not shew our selves infidels by too much lamenting the death of beleevers Weep wee may for them or rather for our loss by them but moderately as knowing that our loss is their gain and if wee truly love them wee cannot but exceedingly congratulate their feasts of joy their rivers of pleasures their Psalms of Victory their Robes of Majesty their Crowns of glory Water therefore your plants at the departure of your dearest friends but drown them not For whatsoever wee complain of here they are freed from there and whatsoever wee desire here they enjoy there they hunger not but feast with the Lamb they sigh not but sing with Moses having safely passed over the glassie Sea they lye not in darkness but possess the inheritance of Saints in light They have immunity from sin freedome from all temptations and security from danger they have rest for their labours here comfort for their troubles glory for their disgrace joyes for their sorrows life for their death in Christ and Christ for all Ut Romae mori non potest qui Romae non vixit ita qui in domino non vixit in e● non moritur Cor. Alapide AS a man cannot dye at Rome who never lived at Rome so none can dye in Christ who never lived in him and none can live in him who is not in him First then wee must labour to bee in him and how may wee compass this Christ himself teacheth us I am the Vine and my Father is the Husbandman every branch that beareth not fruit in me he taketh away and every branch that beareth fruit be purgeth that it may bring forth more fruit as the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in mee Hence wee learn that wee cannot bear fruit in Christ unless as branches wee bee ingrafted into him Now that a graft may bee inoculated 1 There must bee made an incision in the tree 2 The graft or Syence must be imped in 3 After it is put in it must be joyned fast to the tree The incision is already made by the wounds given Christ at his death many incisions were made in the true Vine that which putteth us in or inoculateth us is a special faith and that which bindes us fast to the tree is love and the grace of perseverance If then wee bee ingrafted by faith into Christ and bound fast unto him by love wee shall partake of the juice of the stock and grow in grace and bear fruit also more and more and so living in the true Vine wee shall dye in him and so dying in him wee shall re-flourish with him in everlasting glory Nihil melius aterna lex fecit quam quod unum introitum ad vitam nobis dedit exitus multos Sen. Ep. 10. VVE come but one way into the world but wee go a thousand out of it As wee see in a Garden pot the water is poured in but at one place to wit the narrow mouth but it runneth out at a hundred holes Some dye by fire as the Sodomites by water as the old world By the infection of the aire as threescore and ten thousand in Davids time By the opening of the earth as Corah Dathan and Abiram Amphiraus and two Cities Buris and Helice Some meet with death in their Coach as Antiochus their chamber as Domitian their bed as John the twelfth the Theater as Caligula the Senate as Caesar The Temple as Zenacherib Their table as Claudius At the Lords Table as Pope Victor and Henry of Luxenburg Death woundeth and striketh some with a Pen-knife as Soneca a Stilletto as Henry the fourth A sword as Paul A Fullers ●e am as James the Lords brother A Saw as Isaiah A stone as Pyrrhus A Thunder-bolt as Amistatius What should I speak of Felones de se such as have thrown away their souls Sardanapalus made a great fire and leaped into it Luoretia stabbed her self Cleopatra put an Aspe to her breast stung therewith dyed presently Saul fell upon his own sword Judas hanged himself Deronius cut his own veins Heremius bear out his own brains Licinius choaked himself with a napkin Dortia dyed by swallowing hot burning coals Hannibal sucked poyson out of his ring Demosthenes out of his Pen c. What seemeth so loose as the soul in the body which is plucked out with an hair driven out with a smell frayed out with a phansie Verily that seemeth to bee but a breath in the nostrils which is taken away with a scent a shadow which is driven away with a Scare-crow a dream which is frayed away with a phansie a vapour which is driven away with a pusse a conceit which goes away with a passion a toy that leaves us with a laughter yet grief killed Homer laughter Philemon a hait in his milk Fabius a flye in his throat Adrian a smell of lime in his nostrils Jovi●● the snufte of a candle a childe in Pliny a kernel of a raison Anacreon and an Icesickle one in Martial which caused the Poet to melt into tears saying Onbimors non est si jugulatis aque What cannot make an end of us if a small drop of water congealed can do it In these regards wee may turn the affirmative in the 1 Cor. 15. 55. into a negative and say truly though not in

on which wee so lean that wee yet stand our corrupt affections the bruised and broken reed on which if wee so lean wee fall If any then go onward in the true rode of Divine graces no doubt but the finger of the Almighty points out his way to true happiness but if hee wander in the by-paths of a vitious and depraved dissoluteness his own corrupt affections becken him to ruine How then can wee without sacriledge and robbing of divine honour make God the Father of so foul and unwashed a crime as obduration perditio tua ex te Israel If destruction dog thee thank thy corrupt affections not blame thy Maker for hee doth but leave thee and they harden To lay then with some depraved Libertines the weight and burthen of our sins on the shoulder of predestination and make that the womb of those foul-enormities may well pass for an infirmity not for an excuse For though God from eternity knew how to reward every man either by crown or punishment yet hee never enjoyned any man either ● necessity or a will to sin Compeseat se humana temerit as id quod non est non qu●rat ne id quod est non inveniat August MOrtal thoughts should not carry too lofty a sail but take heed how they cut the narrow streights and passages of divine Predestination A busie prying into this Ark of Gods secrets as it is accompanied with a full blown insolence so with danger Humility here is the first stair to safety and a modest knowledge stands constantly wondring whilst the proud apprehension staggers and tumble● too Here is a sea unnavigable and a gulph so scorning fathom that our Apostle himself was driven to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O depth and in a rapture more of astonishment than contemplation hee stiles it the Sacrament and mystery of his will being so ●ull of unknown turnings and M●●nders that if a naked reason hold the clue wee are rather involved than guided in so strange a labyrinth To inquire then the cause of Gods will were an act of lunacy not of judgement For every efficient cause is greater than the effect Now there is nothing greater than the will of God and therefore no cause thereof For if there were there should something pre-occupate that will which to conceive were sinful to beleeve blasphemous If any then suggested by a vain-glorious inquiry should ask why God did elect this man and not that wee have not onely to resolve but to fore-stall so beaten an objection because hee would but why would God do it Here is a question as guilty of reproof as the author which seeks a cause of that beyond or without which there is no cause found where the apprehension wheels and reasonruns giddy in a doubtful gyre Here a sorupulous and humane rashness should bee hush●d and not search for that which is not lest it finde not that which is Let him that can discry the wonders of the Lord in this great deep but let him take heed hee sinks not down then with this aspiring thought this ambitious desire of hidden knowledge and make not curiosity the picklock of Divine secrets know that such mysteries are doubly barred up in the coffers of the Almighty which thou mayest strive to violate not open and therefore if thou wilt needs trespass upon the Diety dig not in its bosome a more humble adventure suits better with the condition of a worm scarce a man or if so exposed to frailty It is a fit task and imployment for mortality to contemplate his works not sift his mysteries and admire his goodness not blur his Justice If any therefore stagger at those unfathomed mysteries of Gods Election and Predestination and his reason and apprehension bee struck dead at the contemplation of Gods eternal but hidden projects let him season a little his amazement with adoration and at last solace his distempered thoughts with that of Gregory Qui in fact is Dei c. In the abstruse and dark mysteries of God hee that sees not a reason if hee sees his own infirmity hee sees a sufficient reason why hee should not see Mee thinks this should cloy the appetite of a greedy inquisition and satisfie the distrust of any but of too querulous a disposition which with the eye of curiosity prying too nicely into the closest of Gods secrets are no less dazeled than blinded if not with profanation heresie Divine secrets should rather transport us with wonder than prompt us to inquiry and bring us on our knees to acknowledge the infiniteness both of Gods power and will than ransack the bosome of the Almighty for the revealing of his intents Is it not blessedness enough that God hath made thee his Steward though not his Secretary Will no Mansion in heaven content thee but that which is the Throne and Chair for Omnipotency to sit on No treasury but that which is the Cabinet and Store-house of his own secrets Worm and no man take heed how thou struglest with thy Maker Expostulation with God imports no less peremptoriness than danger and if Angels fell for pride of emulation where wilt thou tumble for this pride of inquiry as in matters therefore of unusual doubt where truth hath no verdict probability finds audience So in those obstruct and narrow passages of Gods will where reason cannot inform thee beleef is thy best intelligencer and if that want a tongue make this thy interpreter so thou mayest evade with less distrust I am sure with more safety Etsi domine ego commisi unde me damnare potes ●u tamen non aml●sisti unde me salvare potes Anselm O Blessed Jesus though I have committed those transgressions for which thou mayest condemn me yet thou hast not lost those compassions by which thou mayest save mee And therefore if our souls were insuch a streight that wee saw hell opening her mouth upon us like the Red Sea before the Israelites the damned and ugly feinds pursuing us behinde like the Egyptians on the right hand and on the left death and sea ready to ingulf us yet upon a broken heart and undisguised sorrow would I speak to you in the confidence of Moses Stand still and behold the salvat●on of the Lord. Thou then which art opprest with the violence and clamor of thy sin● and wantest an Advocate either to intercede or pity hear the voyce of the Lamb cry unto th●e I will hear thee out of my holy hill Is any heavily loaden with the weight of his offences or groans under the yoak and tyranny of manifold temptations Come unto mee I will refresh thee Doth any hunger after righteousness Behold I am the bread of life take eat here is my body Doth any thirst after the wayes of grace Loe I am a living spring come drink here is my bloud my bloud that was shed for many for the remission of sins for many not for all Hath sin dominion over thee or doth it reign in

heart and let the creature bee where hee will in heaven or on earth hee abides in this is led up and down by this and not by truth and so is called according to that which is in him and informs him a sinful deceitful hearted man There is truth in the heart ●or in the midst of the heart the expression is I think with allusion to the natural form of the heart The heart hath a tunicle and a ventricle one to cover it the other to hold life bloud and spirits and these small ventricles are in the midst of the heart and these the life of the heart Truth within the tunicle of the heart is not enough it must bee in the ventricle in the midst The expression imports th●s much that if truth bee not in the soul as the soul of the soul as the life bloud in the heart giving life and motion to all the soul is not healed by it of its unsoundness and so consequently no upright heart The Psalmist speaking of a righteous man saith That his mouth speaketh wisdome and his tongue talketh of judgement But is this enough to give the formality of a righteous man Many can talk very soundly and judiciously and yet very unsound at heart Observe therefore what follows where hee centers the formality of integrity the Law of God is in his heart none of his steps shall slide Psal 37. 31. the small lines of truth the string of the heart the Law of God a Law in and unto the heart binding and loosing that which lives as it were a life by it self continually moving when all other parts are still that this organ which makes so many steps to others and yet not making one step but in and under the Law of Truth and Christ this is an upright heart Meditatio pascit scientiam scientia compunctionem compunctio devotionom Augustinus MEditation gives a man a sight and knowledge of himself of his sins of the riches of Gods mercy in Christ and such knowledge is it which works compunction of spirit wee are to bee taken up in the duties of Thanksgiving and to bee more than ordinarily inlarged therein There is no such way to inlarge the heart in that duty as by meditation to heat and warm our hearts So Psal 104. 33. 34. I will sing unto the Lord as long as I live my meditation of him shall bee sweet I will bee glad in the Lord. There is nothing so feeds spiritual joy and so maintains and holds up that holy flame that should bee in a mans heart as doth meditation that is the oyl and fuel that keeps such fire burning the sweeter our meditation is the more is the heart prepared and inlarged to prayses and thanksgivings and joy in the Lord. Therefore as in other Religious exercises so more particularly in the Sacrament one special duty to bee done is to take up our hearts with serious meditation And for the better raising and feeding this meditation it is good when wee are come to the Lords Table to do as Solomon wishes to do in that case Prov. 23. 1. When thou fittest to eat with a Ruler consider diligently what is before thee Hee adviseth it for a mans better caution if hee bee a man given to his appetite that hee may not bee desirous of such dainties as are set before him But in this case it is good to consider what is set before us to provoke our appetite and to stir up in us a longing after those dainties Consider therefore what is set before thee what is done before thee Consider the Sacramental promises the Sacramental elements the Sacramental actions Behold then and meditate what a feast God hath prepared for us and set before us such a feast as that Isa 25. 6. A feast of fat things a feast of wine on the lees c. Alas how lean are our souls what hunger-starved spirits have wee but here bee fat things full of marrow to feed and fat our lean souls How dead and dull are our hearts but here is wine upon the lees wine that goes down sweetly That will cause the lips of those that are asleep to speake that will refresh and quicken our spirits Here wee see the bread broken the wine powred out Here wee see Christ crucified before our eyes now wee see him hanging and bleeding upon the Crosse we now see him pressed and crushed under the heavy burthen of his Fathers wrath Now wee see him in the Garden in his bloody sweat Now wee may behold him under the bitter conflict with his Fathers wrath upon the Crosse Behold the man saith Pilate This is our duty by meditation to present unto our selves the bitterness of Christs passion Exod. 24. 8. And Moses took the bloud and sprinkled it on the people and said Behold the bloud of the Covenant So here Behold the Lamb of God which taketh away the sins of the world And behold the bloud of that innocent and spotless Lamb yea behold him now shedding his precious blood to take away the sins of the world and look upon him as the Scape-goat bearing and carrying our sins upon him Represent we unto our selves in our meditations as lively as wee are able all the sorrows of Christs passion This Christ commands and makes it one main end of the institution of the Sacrament Do this in remembrance of mee Therefore appointed hee the Sacrament that therein wee might in special manner meditate upon his passion and his love to us therein David had a Psalm of remembrance Psal 38. in the title But for the death of Christ his love in it and the benefits by it wee have not onely some Psalms of remembrance as Psal 16. 22. and 69. and others But besides the Lord Christ hath to the worlds end appointed a Sacrament of remembrance that this great work of Christs death and his infinite love and mercy therein might above all other works bee meditated upon and had in remembrance FINIS A Catalogue of such Sentences of the Fathers and other Ecclesiastical and Civil Authors as are explained and applied to the use of the Pulpit and the practice of Christians in this Book QVàm malè est extra legem viventibus quicquid meruerunt semper expectant Page 1. Vestium curio sit as deformitatis mentium morum judicium est 3 Quicquid propter Deum fit equaliter fit 5 Sordet in conspectu Judicis quod fulget in conspectu operantis 6 Bone res neminem scandalizant nisi malam mentem 7 Non omne quod licet etiam honestum est 9 Quae per rationem innotescunt non sunt articuli fidei sed praeambula ad articulos 10 Mors optima est perire dum lachrimant sui p. 12 Nemo me lac hri● is decoret nee funera fletu faxit cur volito vivus per ora virum 14 Ne excedat medicin● modum 15 Si molliora frustrà cesserint medicus ferit venam 17 Suâ sponte cadentem