Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	add_v	answer_v	apostle_n	57	3	5.1680	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89517	A brief commentarie or exposition upon the prophecy of Obadiah, together with usefull notes / delivered in sundry sermons preacht in the church of St. James Garlick-Hith London. By Edward Marbury, the then pastor of the said church.	Marbury, Edward, 1581-ca. 1655.	1650 (1650)	Wing M566; Thomason E587_11; ESTC R206281	147,938	211

tanta eorum sanctitate nullum inveniet orationis impedimentum This is further urged For when we say the Scripture doth tell us that God will everlastingly punish the wicked and David saith He will not suffer his truth to faile They answer that all those threatnings of Scripture are to be understood in veritate severitatis in respect of the evill desert of the wicked but not in veritate miserationis for that must at last have honour above all his works Further they plead God hath never more plainly and positively declared his will concerning the eternall destruction of the reprobate then he did by his Prophet Ionah declare the destruction of Niniveh it is but forty dayes and without any condition Ninive destruetur Except we allow mentall reservation mendacem non possumus dicere Deum tamen non factum est The truth was in this pronunciavit eos dignos haec pati Their inference is Si tunc pepercit eis Deus quando Prophetam suum contristaturus erat parcendo quanto magis tunc parcet miserabilius supplicantibus quando ut parcat omnes sancti ejus orabunt They adde the saying of the Apostle God hath concluded all under sin that he might shew mercy unto all To the first and therein to both Saint Augustine doth fully answer that if we deny everlasting death we may as well deny life everlasting for we have the same ground for both the same direct word of God Aut utrumque cum fine diuturnum Cap. 23. aut utrumque sine fine perpetuum To the second he denyeth that which is presumed that the Saints will pray for the damned here we pray for all because we know not who be elect who be reprobate but when God hath revealed his will concerning these cessat oratio praying ceaseth and the voice of the elect is fiat voluntas tua thy will be done Yea the Saints shall judge the world then and those bowels of humane commiseration which they had on earth are put off they now hate where God hateth and judge where God judgeth and rejoyce against them whom God condemneth And for the example of Niniveh his answer is full and sappie Evertuntur peccatores duobus modis 1. Sicut Sodomitae ut pro peccatis suis homines punian●ur 2. Sicut Ninivitae ut ipsa horum peccata poenitendo destruantur there was the mistake of Jonah for that was the City which God threatned and destroyed Eversa est Ninive quae mala erat bona aedificata est quae non erat Stantibus maenibus perditis moribus To the last Argument from the words of the Apostle he hath concluded all under sin that he might have mercy on all He bids them there read the whole text they shall there see quos omnes intelligit nempe eos omnes de quibus loquebatur that is both Jews and Gentiles not comprehending the whole of both but on●ly vasa misericordiae in both the vessels of mercy and the very course of the Text cleereth it to be so meant Therefore the revealed will of God hath setled this perpetuity of woe upon the ungodly They shall drinke and they shall drinke continually The justice of this proceeding against the ungodly is taken from the merit of sinne which being committed against an infinite Majestie must needs be also infinite now the person guilty being finite cannot beare a punishment infinite in the weight of it and therefore it must be infinite in durance to eternity Againe the hater of God repaieth vengeance which is deserved at least with the same measure wherewith his love giveth rewards undeserved but the love of God giveth eternall life therefore the ha●red of God cannot give lesse then eternal death This sheweth you the reason of those earnest exhortations To worke out your salvation to make your calling and election sure he meaneth in your owne faith for so long as a man liveth in feare of this eternall judgement and seeth no way to escape it his soule is among Lyons even the roaring Lyon and all his whelpes it is in the keeping of the spirit of bondage his sins lye so heavie upon him that he cannot look up 2 The comfort implyed and exprest 1. He speaketh of the judgement on Israel as already past and over as ye have drunk 2. He calleth Ierusalem though thus wasted and made desolate My holy Mountaine 3. He graciously revealeth to his Church his just revenge upon his enemies 1. As ye have drunk that is when as ye have drunk of this Cup of affliction then God shall take it from you which doth yeeld this comfortable Doctrine That though the Church of God do live for a time under the Crosse God will not leave it so for ever Doctr. Afflictions are some part of that Physick which God doth minister to his Church to heale the soares and diseases thereof Time i●● in Plutarch Apoph seeing the people very disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Physick is not given perpetually it ceaseth when the disease is removed God knoweth the use of the rod to be necessary for a time so the Church confesseth For when thy judgements are in the Earth Isa 26.9 the inhabitants of the world will learne righteousnesse When they have taken out that lesson God ceaseth to afflict God is sharpe in these visitations Ioh hath not leasure to swallow his spittle Job 7.19 Psa 30.5 Yet he endureth but a while in his anger Weeping may abide for the evening but joy cometh in the morning For a little time have I forsaken thee but with great compassion will I gather thee for a moment in mine anger I bid my face from thee for a little season but with everlasting mercy have I had compassion on thee 1. The cause of Gods favour eftsoons shining on the Church after affliction is to let them see that his quarrell is not to the persons but the sinnes of men for no sooner do men repent of their sinnes but God also repenteth of his judgements He is a father and a tender father doth not love the smart but seeketh the amendment of his sonne and God himselfe in the smiting of his Church is first weary and he complains first Why should you be stricken any more ye will revolt more and more the whole head is sick and the whole heart faint From the soule of the foot even to the head there is no soundnesse in it but wounds and bruises and putrifying soares cl Thus God suffereth in the passions of his children and all our stripes ake upon him Yet he is a God that loveth not iniquity and therefore when he layed upon his dea●ely beloved sonne the iniquity of us all the Apostle said He spared not his own Sonne but gave hin unto death 2. He will not suffer his Church to live alwayes forsaken under the Crosse in respect of his servants and that for foure reasons 1. Afflictions do worke upon them so that it breedeth in

tenebrae sunt when thou thinkest thy self more happy then others and goest in this transport farre at last thou seest that thou hast been thine own impostour It is a good saying of Saint Gregory That he that boasteth and is proud of any of Gods gifts se interficit medicamine the medicine that should heal kills him That which all this while supported the glory of Edom which was Edoms pride proves Edoms ruine it hath deceived him The Doctrines of the Church of Rome do maintain this pride of the heart therefore they are deceit full for 1. They say we have Freewill to do good 2. They teach that a man in this life may fulfill the whole Law of God 3. They teach that a man may be justified before God by the merit of his works 4. That a man may overdo the Law and do works of supererrogation which may encrease the treasure of the Church and may help out them that come short in good works by mending their store All these doctrines seem to maintain the pride of the heart and to give flesh wherein to rejoyce against which we oppose the doctrines of humility 5. That the Sacraments do conferre grace ex opere operato and therefore whosoever is made partaker of them hath the grace whereof they be seals First So in Baptisme they affirm that originall sinne is quite done away so that infants baptized are certainly saved and such as depart the world without Baptisme are separated from the sight of God Whosoever receiveth their Sacrament of the Altar doth verily and really and carnally feed on the same body of Jesus Christ that was born of the Virgin Mary and suffered death upon the Crosse Secondly Neither do they only attribute this vertue to the Sacraments which Christ ordained in his Church but unto those five which they have since added and aequi-ballanced with the holy Ordinances of God 1. For their Sacrament of Penance they hold that the grace of Baptisme may be finally lost and so to recover man again from that downfall they have devised this Sacrament This is Trent divinity Sess 14. cap 1. Si in regeneratis omnibus gratitudo erga Deum esset ut justiciam in Baptismo ipsius gracia beneficio susceptam tuerentur non fuisset opus aliud sacramentum instituere But because this serves not Penance doth come in for how else should they bring in their Auricular Confession by which they dive into mens hearts and their imposed power by which they dive into mens purses for satisfaction And this concludes with Ego te absolvo I absolve thee which doth wash them as clean from all sins past as if they had never sinned 2. For the Sacrament of Marriage they do that but a little honour save only in belying it to be a Sacrament and pronouncing Anathema to all that do deny it to be a Sacrament ordained by God himself in Paradise First But neither do they make it the means to convey any spirituall grace which is the chief use of a Sacrament but only make it a bare signe of the conjunction between Christ and his Church Secondly Neither do they leave it at large for all persons but curse those that allow it to Priests Thirdly Neither do they honour the state of Matrimony with equall honour to Virginity but pronounce Anathema to them that preferre it before Virginity 3. For the Sacrament of Orders they make the Priest some amends for therein he hath a Sacrament which the Lay partake not in to this they attribute the power of Absolution the power of Binding the power of turning bread into the body of Christ the power of conferring grace 4. For Confirmation that is another help to Baptisme to relieve the imperfection of Christs Ordinance Novam grati●m tribuit 5. For Extreme Vnction as the Sacrament of Baptisme is sacramentum intr●euntium the Sacrament of entrance so this is sacramentum exeuntium of going out this makes expeditiorem ad Coelum viam a quick way to heaven and is to be administred in articulo mortis the point of death and it carries the soule to heaven directly May we not behold the pride of the Church of Rome in all these how they have taken to their owne hands the keyes of David they open and no man shutteth they shut and no man openeth It is in the power of the Priest to give it is in the power of the people to take salvation and I do not see any great need of Jesus Christ in these doctrines Neither can I find that they have left him any absolute but only given him a dependent power over them that he cannot save without them Surely all this pride deceiveth them that put trust therein for 1. Against Freewill We oppose In Adam we all die in Christ made alive 1 Cor. 15.12 And that this stretcheth to a corporall spirituall and eternall death here the same Apostle Eph. 2.2 We are by nature children of wrath Saint Paul was a vessel of election he had the spirit of God he received the office of his Apostleship immediately from God yet he saith The good that I would do I do not Rom. 7.15 the evill that I would not do I do whence is thence this Freewill 2. Against the fulfilling of the Law of God in this life Eccles 7.20 There is not a just man upon earth who doth good and sinneth not and he that breaketh the least of the Commandements is guilty of all James 3.2 Prov. 24.16 that is he is found a transgressor legis of the Law But in multis offendimus omnes in many things we al offend Justus cadit Septies 3. Against Merit of workes Christ saith They that have done all that is commanded Luke 17.7 c. have done but their duty servi inutiles unprofitable servants And what proportion is there finiti ad infinitum of the finite to the infinite the works of men be finite the glory of God is infinite All our righteousnesse is like defiled clothes Isa 94.6 4 Against Supererogation That pride deceiveth them for there is nothing to be done in obedience or in love to God which is not commanded in his law that requireth all the soule and all the mind and all the strength of both these he that can finde any thing more to do and can do it may supererogate 5. Concerning their Sacraments They dishonour Baptisme and make it of no account when they teach that the grace of Baptisme may be lost and devise three Sacraments to help it Confirmation to strengthen it Penance to renue it Extreme Vnction to perfect it We acknowledge God powerfull in his own Ordinance we hold that the Grace given to the Elect in Baptism is sealed and imprinteth an indelible character Confirmation is no more but a watering of the Plants which the ordinance of God hath grassed Penance is no more but a stirring up of the grace given in baptism extreme unction is of