Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	able_a	adam_n	angel_n	20	3	6.0135	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01676	Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God.	Gibbons, Nicholas.	1601 (1601)	STC 11814; ESTC S103122	726,660	618

quod non solum fuerit factus qualis fieri voluit sed nec illud quod factus fuerat conseruauit an example to him and his posteritie of daring to reiect the word of God Thus doth the Lord in wonderfull great mercie f Irenae lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam c. Dominus autem qui est misericori tunicas pelliceas pro folijs ficulneis induebat eos cloth the carcasse and arme the mind of Adam with humilitie hatred of his sinne and afterward doth send him forth of Paradice The Lord addeth a reason of the same his casting out least hee should take also of the tree of life and eate and liue for euer What was the Lord in doubt least he should liue for euer whom he himselfe had condemned vnto death or could he not haue kept the tree either by commaundement or by his Angels as afterward he did the garden or haue taken away the tree but that this was left the onlie way to saue it to expell Adam out of Paradice yea doubtles the Lord was able otherwise to haue restrained him but this is the meaning of the Lord. Seeing Adam hath eaten of the tree whereof hee was commaunded not to eate it is iustice that hee should be depriued of the tree whereof he had libertie to eat and seeing by eating the forbidden fruite hee hath procured death no reason that he should eat of that fruit which was ordeined to preserue his life Wherfore Adam being made vnable to vse aright the g Chrysost de prouident lib. 1. Quo scelerum progressa non esset audaica nostra si nos affluere diuitijs otio constituisset Deus benefits and pleasures of the garden the Lord depriueth him of that hee could not rule h Chrysost ibid. Omnia igitur hac clementiae signa non minus quam priora in no lesse mercie and goodnes then he gaue it at the first Adam by sinne was subiect vnto death hee could not therefore haue continued in life although hee had eaten all the i Epiphan Haeres 64. Igitur potuisset viuere corpus in aternum immortale esse nisi prohibitus fuisset gustare vitam Caluinus alij contrà statuunt Certum quidem est inquit in Gen. cap. 3. non potuisse hominem etiamsi totam arborem vorasset vita frui Deo inuito c. Quid igitur statuendum Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum sicut testantur praeter Epiphanium Augustinus Chrysostomus Beda Damascen Zanchius scriptores plerique nobiles non potuisse autem fieri vt corpus morti addictum viuificaretur quouis fructu Potuit igitur ex secundo principio silicet creatione natura sed non potuit ex primo principio id est iustitia decreto Dei quo peccatores morerentur fruite and the tree it selfe But least Adam should k Tertul. in Marcion lib. 2. Benignissimè c. put confidence in outward things or l Irenae lib. 3. cap. 37. Non inuidens ei lignum vitae quemadmodum quidam dicunt sed miserans eius vt non perseueraret semper transgressor Epiphan Haeres 64. Prohibitus est autem fructus vt peccatum cooccisum cum corpore moreretur corpus verò peccato perdito resurgeret least in miserie he should prolong his life or least through the losse of heauenly wisdome m Galat. 5.13 he should abuse his libertie and thereby hurt himselfe the Lord in his wisedome knew it better for Adam to be depriued and n Chrysost Hom. in Gen. 18. Ita vt magis prouidentia quàm indignationis fuerit illa electio therefore sent him forth that through labour and affliction being humbled hee might with sorrow of heart for sinne flie vnto the authour of a better life which is Iesus Christ by a liuelie faith And for this cause he addeth Cherubims or Angels who o August de Gen. ad lit lib. 11. cap. 4. Hoc per caelestes vtique potestates etiam in Paradiso visibili factum esse credendum est vt per angelicum ministerium esset illic ignea quaedam custodia by visible force as it were with dint of sword should keepe the way of the tree of life that man p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit quod contra Paradisum illum habitare faciebat vt iugem dolorem haberet quotidie cogitans vnde exciderat inde tutior cautior esset in caeteris neque immodicae viuendi cupiditate concupisceret neque foris existens de ligno comedere praesumeret Ideo praecepit Cherubim c. being voide of hope of recouering his lost estate might quietlie submit himselfe to beare his crosse and hunger thirst for the life to come Some there are which by the name of Cherubims and the q Hieron Tradit Hebrae in Gen. Cherubim flammeum gladium Alij gladium cui erat splendor Targh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veiah shenan charebah aclem gladij Aben Ezra gladium ancipitem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in omni parte versaretur agitaretur angelis ipsis tenentibus sicut Num. 22.23 Iosu 5.13 1. Chron. 21.16 forte vibrantibus blade of a sword do vnderstand nothing els but the heat of the sunne in that space which is called the firie zone r Aquin. Summ. Secund. Secun quaest 165. art 2. which they thinke was as a wal or hedge vnto this garden Other ſ Strabus Histor eccles Lyran. in Gen. 3. that this garden being situate in the toppe of some mightie mountaine was now compassed about with material fire Some papists take it t Rupert in Gen. 32. Sciendum est quod tam animabus quàm corporibus ignis ille molestissimus est inaccessibilis cunctis mortalibus Mortuis autem id est mortuorum fidelium animabus à tempore dominicae passionis ex●perabilis est corporibus quoque illorum in resurrectione erit peruius Porro ante eandē domini nostri passionē nulli omnino filiorū Adae peruius fuit donec fusus de corpore eius sanguis cū aequa ignem illum exuperauit for the fire of purgatorie but these all are manifestlie confuted by the text which saith they were Cherubes u The Hebrues say the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubim of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherabiah that is in the Chaldee tōgue like a boy because they did cōmonly appeare in such shape and were so protraited in the Tabernacle temple Rab. Dauid or Cherubims or Angels Wherefore some other of that sort of writers doe acknowledge they were Angels but withall x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi oc●ludere tam contra diabolum quā contra homines ne eum in locum penetrans diabolus decerperet fructus arboris

flagellat autem à Deo non ad deum sine praeneniente gratia bred in them confusion for their fact and did torment them but had b Hos 13.9 Ephes 2.8 no power to help them it droue them to couer but could not cure their sinne it moued them to hide the shame but the cause of shame and the meanes of hiding it by seeking fauour and mercie at the Lord it could not moue them to desire to take away Againe their bodies were defiled they could neither clense them with water nor sufficientlie couer them with c The Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnale of gnalah to ascend or grow vp doth signifie not only a leafe but also the bough that groweth of a tree as you may see Nehem. 8.15 where this word is three times vsed for small or young boughes also here it is put in the singular nūber whereof a lease was not sufficient wherfore as the Scripture often vseth enallage numeri so doth it Synecdoche speciei and in that sense may it bee interpreted leaues which were leaues and twigges and all branches of the figge tree They knew these would not serue them and yet they could not for shame but vse them They sewed or as the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthperu à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à thapar to sow or make fit to ones bodie or such like as Iob. 16. vers 15. Hebrue word doth aptlie signifie made fit vnto themselues e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagoroth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cagar to compasse about doth properly signifie girdles and for the most part is so taken in the Scripture as Prou. 31.24 1. Sam. 18.4 2. Sam. 18.11 1. King 2.5 Ezech. 23.15 that which the words of the text doth signifie is that they plaited the small boughes of the figtree about their waste thereby to couer their priuities which is as yet the order in some barbarous countries where through heate they vse no other apparel as saith Isodor lib. 19. cap. 22. girdles of their loynes thereby to hide their priuities But why did they not rather couer their eyes their eares their handes their mouth which were all the chiefest instruments of this trāsgression f August de Gen. ad lit 11. cap. 31. Item de peccator merit remiss lib. 2. c. 22. Item de nuptijs concup lib 1. cap. 5. alij rationem reddunt quia in sua membra oculos iniecerunt per concupiscentiam Alij quod per haec membra peccatum forent transfusuri per generationem Arego absque aliorum praeiudicio dictum velim maximam causam deputo misericordiam Dei qua membris indignissimis lices maximè necessarijs aliquam pristine dignitatis scintillam permisit quanquam peccati ratione maximè tegerentur Hisce verò qua nobis maximè videntur inhonesta Deus copiosiore honore tegumenti decorauit Hine verò impij omnia membra turpissima boni viri honorifica sunt except it were to testifie that not onelie these now couered but euerie part of them was shamefullie defiled and that the rest were to be vncouered rather of necessitie then any worthinesse And surelie their wisedome was not g Sapientiam primam retinuerunt licèt non sanctam quemadmodum neque mortui sunt in substantia viuendi sed in qualitate viuendi vt inquit Gregor so farre perished but they knew better meanes of couering then figge leaues but h Vers 21. Gen. 9.2 Nam quod homo per peccatum similitudinem Dei amiserit Cyprian lib. de bono patientia Haec autem similitudo erat in similitudine dominij Chrysostom Hom. 9. in Gen. necesse est vt authoritatem in creaturas amiserit Adam nec ijs potuit vlterius sine noua gratia legitimè frui their authoritie was gone so that they might not neither durst vsurpe them They vnderstood that the trees of the garden could not hide them yet thorough astonishment they hid themselues But why came they not to confesse their sinne to God How can a man come to God i Ioh. 6.44 Ambros de vocat Gent. lib. 1. cap. 3. Nemo fidas sui● viribus qua cum erant integrae non steterunt Bernard Serm. 1. de Annunc Si flare non potuit humana natura adhuc integra quanto minus poterit per seipsam resurgere iam corrupta except the heauenlie father draw him How could they haue hope in God for pardon knowing his iustice and their owne offence and hauing no promise k Rom. 4.3 10.8 whereon to ground their faith or how could they albeit the promise had beene giuen haue of themselues receiued it l Ioh. 6.65 Philip. 2.13 Concil Arausican 2. cap. 9. Diuini est muneris cum rectè cogitamus pedes nostros à falsitate iniustitia tenemus Quoties enim bona agimus Deus in nobis atque nobiscum vt operemur operatur Idem cap. 15. Ab eo quod formauis Deus mutatur Adam sed in peius per iniquitatem suam ab eo quod operata est iniquitas mutatur fidelis sed in melius per gratiam Dei Item August epist. 28. Item de grat Christi lib. 1. cap. 19. alibi Fulgens lib. 1. cap. 7.8.9 c. Dei esse vt bonū facere velimus vt bonum facere valeamus without the power of the spirit of grace reuiuing them being dead m Ioh. 8.44 in sinne Wherefore as Adam was before in the similitude of God so is he now n Origen Hom. in Leuit. 4. Si pro misericordia crudelis c. abiecta imagine Dei diaboli in te imaginem suscepisti bonum depositum tibi diuinitus commendatum abnegasti of the likenes of the diuell o Gen. 8.21 Isai 1.5.6 abounding in sinne boyling with a tormenting conscience and nothing outwardlie before his eyes but death These are p Iude vers 6. the chaines of darkenes in which the euill Angels are imprisoned and q 1. Pet. 3.19 the wicked soules departed In these Adam being wrapped looked r Theodores quaest in Gen. 38. Siquidem post sententiam diuinam per singulos vt ita dicam dies mortem expectabat as stedfastly for execution as an offender condemned looketh for the sword Question 8. verse 8. How it is said they heard the voice of the Lord God walking and of the answere of Adam being examined vntill the fourteenth verse WHen man through sinne a Psal 119. vers 176. had lost himselfe the Lord like a b Matth. 18.12 carefull Pastour goeth c Aliqui contendunt hoc Dei iudicium immediatè post commissum initum esse Caluinus postera in aurora Plures ad vesperam eius diei Non est vt opinor horum diuersa animi sententia nam vnusquisque summa cum conuenientia actum pro tempore statuit De catero inane est mouere lites speedilie after him to