Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	life_n	old_a	5,148	5	5.6715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

and say he died for all and everie of these not onely in respect of the sufficiency of his sacrifice and satisfaction but also in regard of the efficacy of the same What meaneth this newe devise I pray That forsooth Christ by his death and bloudsheading hath truely and effectually deliuered from death purged from si● sanctified reconciled vnto God and restored vnto his grace and fauour by his death bloudsheading all and euerie single man yea even those who are not saved but haue beene eversince Caine are at this day and shall bee hereafter damned This is their abominable sottish opiniō on which they build an other as false and foolish that forsooth All the wicked as many as heretofore perished or at this day perish or hereafter shall perish they neyther perish●d ne perish nor shall perish for their sinnes wheras they are washed away by the bloud of Christ Iosus but for vnbeleife alone They who are not vtterly ignorant of this controversie and question wil easily grant that we here coine nothing of our own nor speake any thing with intent to slander reproach them But oh how horrible a sound is this in Christian eares These quaint and gay Procters of wicked imps mainetaine that all vngodly and filthie dogs before after the death of Christ are received into the grace favour of God We say first that this is a false dive●lish opiniō because it impugneth scripture which every where maketh open proclamation that the wicked and vngodly as long as they remaine destitute of faith and repentance are not in the grace and favour of God but are and continuallie remaine the children of wrath and eternal malediction neither are they delivered from sin and death but are held captiues and ensnared by the devill alreadie condemned and plagued with the heavy wrath of God Secondly we affirme that this their forgerie is most absurd vaine because it shamefully overthroweth both it selfe and maine principles of the Christian faith For let vs but propose vnto our selues this Thefis or assertion All mē without exception faithfull and vnfaithfull before and after the death of Christ are truelie vndoubtedly received into grace and favor with God by the bloud of Christ what trow yee will be the is●ue ensuing herevpon verily a huge heape of absurdities First original sin with the guilt thereof shall by this their position be vtterly taken away and it will proue in their opinion ●n open falshoode to say that all men are borne the children of wrath because in their iudgment all are borne in the favour and grace of God But herein the Scripture iointlie pronounceth on our side that we al are by nature the children of wrath Secondly all the children of Turkes Saracens Canibals who at excluded from the couenant Church of God shall heerby be borne in the grace and favour of God and by force of Consequence there shall be saluation without the Covenant of God and without his Church O those sauage and cruel monsters of our age who shame not to seate the infantes of Turkes Infidels borne without the church in the bosome and fauour of God nor dread to plucke vnmercifully the poore infants of Christians dieng befor Baptisme out of the bosome of God and plung them head-long into hell fire For who knoweth not that they so fondly bind the saluation of infants to the Sacrament of Baptisme that they expressely depriue them of euerlasting happines and violently hale them out of Gods grace fauour who die before Baptisme vnlesse they haue ben assoiled by the praiers either of their parents or freindes But if it be trew that by baptisme they are againe receiued into the fauour of God howe then w●l this peremptory disputer maintaine that long since all mankinde was accepted into the same Thirdly therefore this their straunge conceite bruseth and quasheth in pieces an other opinion of theirs concerning the infantes of the faith ●●ll borne out of grace assailed by the Devill before Baptisme and damned Fourthly all the wicked which before the death of Christ fell into hel fire and were againe reconciled vnto God by the death of ●hrist restored into his grace and favour how if this your 〈◊〉 goeth for truth how then I say fel they thēce who were received into it being dead whereas they could no more offend through incredulity wherefore those vngodly persons shal either cōtinue in Gods favour and be saved without faith or shal cōtrary to your position be cast headlong again frō thēce without your crime of incredulity Fiftlie Incredulity either shal go for no sinne or if it be a sinne then all sinnes shall not be purged by the death of Christ or if all be cleansed at least the sinne of incredulity shal be of more force and vertue then the death of Christ But to say either of these were erroneous impious For incredulity not only is it selfe a sin but the mother nurce also of al other offences cleaveth fast togither with other sins even to the regenerate howbeit it is purged forgivē to thē by the bloud of Christ Sixtly it is a shameful grosse he to affirme that the wicked are dāned not for their vngodly sins but for their incredulity As if it were not registred recorded in Scripture Theeues covetous persons drunkards and such like shall not inherite the kingdome of God As if Christ in his final iudgement shal not say vnto thē depart into hell fire c And as if forsooth incredulity were not the chiefe of sins Nay we argue the clea●e contrary that they are cōdēned for sin because they are condēned for incredulity For tell mee what sinne is more grievous and he●ous then incredulitie Heere our Apostata sporteth and toreth ouer childishly Incredulity saith he is not now considered as it is in it selfe a sin but only as it refuseth the meanes of saluation For what is it Sir to refuse the meāes of saluation Is not this a contempt of God Is it not a most detestable sinne offence verely incredulitie is therefore a sinne because it refuseth saluation with the meanes therof Seventhly this their monstrous opinion beareth the wicked in hande that howsoeuer the truth of the Church doctrine touching originall sinne the guilt of the wicked stande immoueable yet it is at no time inherent in them nor can truly be attributed vnto them For let vs take a Turkish infant or some barbarous ancient person who neuer heard one syllable of the death of Christ and therefore cannot be saide to haue despised it through incredulity now let these disputers tell vs at what time they wil account these to stand in the grace and favor of God to be reconciled vnto him iustified and sanctified whether in their mothers wombe or soone after their birth vvhether in their childhood or in their youth whether in their perfect age or in their old yeares lastlie whether in their life

from sin Mat. 26. 26. 28. the bread wine is the body bloud of Christ And 1. Cor. 10. 16. It is called the communion of the body and bloud of Christ And so expoundeth it selfe Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant Exod. 12. 27. The paschall lamb● was a signe of the passeover Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification Heb. 9. 24. Ceremonies are similitudes types of true things Marc. 16. 16. He that beleeveth and is baptised shal bee saued Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ 8 The lawfull vse of sacraments is when such as are converted obserue those rites which God hath commaunded for such ends as God ordained the sacraments The proofe That onelie is the lawfull vse vvhich agreeth with Gods institution but the institution comprehendeth these circumstances of persons rites and endes therefore these once broken the fignes are presentlie abused Esa Ier. 7. Psal 50. 9 In this vse the things signified are alwaies taken togither with the signes The proofe For thus much the rites do signifie the promise annexed to the rites doth containe as Mar. 16. He which shall beleeue and be baptised shall bee saued but God is true speaking to vs as well by signes as by wordes Therefore the signes are not in vain● though the things be taken in one sorte the signes in an other 10 But without the vse appointed by God which is not without conversion neither the ceremonies haue the nature of a sacramēt nor gods benefits thereby signified are receiued with the signes The proofe The signes of the covenant confirme nothing to them which keepe not the covenant or substitute others in their places or refer them to an other end but sacraments are signes of the covenant wherby God bindeth himselfe to grant vs freelie remission of sins eternal life for Christ ergo they confirme not them in the grace of God which are without faith and repentance or vse other rites or to other purpose then God hath appointed Besides it is superstitious and idolatrous to attribute the ●est●fying of Gods grace either to an externall worke without promise or to a worke devised by men Wherfore this abuse of sacraments hath not the grace of God annexed vnto it or confirmeth any man therin as it is said Rom. 2. 25. Circūcisiō availeth if thou keepe the law but if thou be a trāsgressor of the law thy circumcision is made vncircumcision 11 The Godly receiue these signes to their salvation the vvicked to their condemnation but onely the godly can receiue the things signified to their salvation The proofe Vs saith Peter vz. which beleeue amongest whome hee reckneth himselfe baptisme saveth not the washing away of the filth of the flesh but the request of a good conscience vnto God And Paule 1. Corinth 10. 16. the breade which wee breake is the communion of Christs bodie And whereas the Sacraments are an external instrument wherby the holy Ghost cherisheth preserveth our faith is followeth that as the preaching of the word so they also further the saluatiō of the faithful But contrariwise the wicked by abuse of sacramēts cōtēpt of and his benefites which are offered them in the worde sacraments and confession of that doctrine which with a trewe faith they do not embrace heape vnto themselues the anger of God and fearfull punnishment according to these sayings He that offereth an oxe is as if he killed a man hee which offereth a ramme is as if hee slew a dog c. Esa 66. 3. He which eateth and drinketh vnworthily eateth drinketh his owne damnation not making any difference of the Lordes bodie for this cause manie amongst you are weake and sicke and many are fallen a sleepe 1. Cor. 11. 27. But the things signified because they are receaued only by faith and are either the true causes of saluatiō or saluatiō it selfe namely Christ and his benefittes they neither can be receaued by the wicked nor of any but vnto saluation as Christ saith Ioh. 6. 12. But in the elect after they are converted the fruits of a sacrament though vnworthily receaued do in the end follow The proofe The promise and the signes of that promise which hath a cōdition of faith annexed vnto it are ratified and take effect whensoeuer the condition is performed but such 〈◊〉 the promise which is signified and confirmed by the sacraments therfore if there be faith beleeuinge the promise and signes whether in the vse or after the things promised and signified are then receaued I might deale with thee as thou hast done when thou didest despise the oath in breakinge the couenant Nevertheles I will remēber my couenant made with thee in the daies of thy youth wil cōfirme vnto thee an euerlasting couenant 13. Of sacraments some are once onely to be receaued some often-times some are to be ministred onely to those of ripe yeares others euen to infants also according as they are ordained for once making a couenaunt with all those that are conuerted and which are to be receaued into the church as circumcision and baptisme or instituted to renue the couenant and preserue the vnitie and fellowship of the church after our fall cōflict against temptatiō as the arke the paschal lambe with other sacrifices the Lords supper The proofe The iterating or renewing of baptisme is no where commaunded the reason is manifested because those sacraments are instituted to be an initiating or solemn receauing into the church which is euer firme to him that repenteth or persevereth But the iteratiō of the vse of other sacraments is commaunded as in sacrafices in the Paschal lamb in worshiping before the arke in sanctifying and clensing it is apparent Also of the Lordes supper it is said As often as yee do this yee shall shew the Lords death The reason is because they are testimonies that the couenant begunne in circumcision baptisme is ratified and firme to him that repenteth And this often exercising of our faith is necessarie 14. The thinges common to the sacramentes of the new and olde testament are those which are before set downe in the definition of a sacrament The differences betweene both are these that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉 the sacramentes of the newe testament represent vnto vs Christ with all his benefits being alreadie come the olde were others and more rites as circumcision sacrifices washings the Pascall lambe the sabbaoth worshipping before the arke c the new are likewise others and onlie tvvo baptisme the supper of the Lord the old were obscure the new are more plaine easie the old were commanded to Abrahams posteritie their housholds the new to the whole church culled and collected out of Iewes and Gentiles The proofe That one definition serveth for the sacraments of both new and

idle word out of his mouth all things did streāe frō him so exquisit levelled weighed premeditated What should I speake of his publique discourses his excellēt sermōs first preached by him at Heidelberg were in admiration with all men the variety multiplicity of learning which he vsed in his lectures did refine adorne better make fruitfull the wits of many vvhich now in all parts of the Christian vvorld plant sovv water the garden and fielde of God which build vp the house of the liuing God and lastlie which by their labours of imitatiō do represent this their faithfull maister as it vvere reviued by them recalled frō death Nay his ordinary table which he vsed in the house of wisdome vvas so spread vvith varietie of flowers sweet fruits of that more sacred sort of philosophie so stored with provision new old that it might wel seeme not a table of vulgar philosophie but a sāctuarie of celestial wisdōe There the voice of scripture resounded which is the only messenger and interpreter of vvisdome there vvere her foster-children honesty and modestie and to vse the words of Eustathius in Macrobius with sobriety godlines There was variety of historie natural and morall there sate by all the sciences and one after an other interposing did by entercourse breath louely liuely freshnes into the whole assembly If any mā wil reckon these among his discourses he may for me but I knovve these were ful iust lectures adorned with notes of al sciences beautified with admirable graces And these ar the great vertues of his discourses But who wil not marvel that al these vertues shoulde dailie be polished adorned by wrighting that most excellēt ready maker master of eloquēt discourse For this mirror of mē tooke pleasure to feed the fluencie not only of his tōgue but also of his wit by wrighting which is a thing that Tullie cōmādeth cōmēdeth to as many as desire to excel in speakīg teaching Therfore al his lectures cōmētaties observatiōs notes were wrightē so that frō his own writings he had cōtinuall helpes both for his owne memory also for others directiō But amōgst all these writings I maruell at nothing more thē that he could steale so much vacāt time frō thē as to answere to many those verie weighty questions He opened the vnderstāding of things freely gaue coūsaile to such as requested his advise thē was he most dutiful whē he was supposed to think of nothing lesse thē dutie This the learned vnlearned the poore rich neighbors strāgers friends enemies cā verie wel witnes none of al which cā iustly complaine that he was either not regarded of him or not satisfied by him He endevored so curteously gētlie faithfully to doe good to all that he might win al ioine thē to his L. Christ But some mā wil say these are priuate matters where are those publike proofes of his piety charity these thinges are so opēly witnessed proued that they are indeede cleerer thē the cleere sun-shine at noone-day For those elegāt wrightings heretofore we haue seene at Heidelberg came most out of this store house those which here I say here 5. yeares since vvere spred amōgst vs were al wrightē by the same hād and that hand which here hee guided by his skill God hath now possessed there with vndoubted rest Tell mee thou vpstarte Eutyches what didst thou ever feele more heavy then this hand except the hand of God which doth vex persecute excruciate torment pursue them What Belleraphon did more strongly beate downe thy Chimaera what Hercules thy Hydra Who did ever more couragiouslie confound that thy Cerberian monster of Vbiquitie But that I may not long dwell on a matter vulgar and trivial thou Sarmatian Arius shalt not escape the hand of this heroike chāpion though issuing from vs. This same is he that hath provided filed polished sharpned and fitted vnto vs armour prepared for the destructiō of thy impious opiniō of whose force I haue thought good to fore-warne thee that thou maiest now at length begin to looke backe to God reverētly feare the eternal son of the eternal God which is was and shal be one together with the father for ever and ever which if thou wilt not doe vnderstand then that there is denounced from this mā eviction of thy blasphemie and from God thy downefall ruine and destruction What trust thē vvhat diligence shall we thinke was in this sweet and sacred soule who suffred no hower no moment of the day to passe without some profit The proofes of pietie charitie consist especiallie in these 2. causes first in maintaining true doctrine secondlie in assailing and suppressing that which is false Who thē is there that can addict himselfe more religiouslie learnedlie fitlie presselie vehementlie faithfullie diligentlie stoutlie to true and sound doctrine then he hath done To speak somwhat of his curtesie what greater favor could he do then that whereof before I spake vvhich was his diligence in vnfolding questions and giving advise Which in this man was ever so elaborate that he cleered all doubts most evidently discouered all sophismes most subtilly readilie with passing dexterity and agility not with the words of humane wisedome but by the power of the holy spirit Why thē should any heere obiect that he was a man of churlish and surly disposition In deed as they which are paineful in their studies are somewhat surly to such idle and slouthful children as delight more in childish sportes then manly studies so they that are most diligent are somewhat way warde to men of vanity For to my selfe and other good men that knew him no man was more curteous and affable And if at any time he made it a religiō to stir from any matter which he busily intended I likewise made it as great a religion to cal him away frō it because I would presuppose that either he was very busie or not very wel In my occasions of busines saith Tullie I am very doubtful when having begunne any thing I am called to some other matter neither can I so easilie conioine things interrupted as finish them once purposed Touching health there is none so foolish but if he doe not beleeue me may learne as much by nature experience Wherefore he is but a drone that will be troublesome to a busie bee and he too vnciuil foolish importune vvhich takes such harmeful diligence for a duty Of this sort there are many so foolish and iniurious to good men that they scarce accōpt them men vnlesse they will every waie be as foolish as themselues What shall I here shew that I often see verie greate men complaine of this matter that they are sodainlie called awaie frō those studies that are sacred weightie and required of their place and compelled against their willes to spend most of their time in trifles idle discourses

time or after death Nay let them tell vs if ever they are admitted into favour how they fall from it whereas neither any sinne nor actuall incredulity is able to deiect thē thēce For the latter of these is not incident vnto them and the former are satisfied for by Christ Whatsoever they here answere the effect of all will proue that either they wil auere that some please God without faith or that some are cast out of Gods sight and fauor without actuall incredulitie both which are false and impious and mutually destroy one the other Lastly what cā be spokē more blasphemous then that God hath accepted into favor and lovingly fostereth and cherisheth all the vnfaithful wicked such as were Cain Saul Iudas Herod Caligula to conclude in a word al sort of malefactors filthy swine what comfort can there be more cōtēptible then that thou art redeemed by Christs death reduced into amity friendship with him wheras many thousands of those which haue bin in like sort restored notwithstanding perish everlastingly My very heart quaketh and trembleth to prosecute these monsters any farther Who is there then that thinketh not this so false an opion impious absurd and blasphemous to be far remooved and banished quite out of the precincts bounds of the Church Here me thinkes I here them cry themselues even hoarse againe The promises of the Gospell are vniversall they pertaine vnto All they pertaine vnto Al. We therefore first demand of them this question what manner of Consequence this is to say The promises are vniversall therefore reprobates and filthie dogs and hogs are restored vnto the favour and grace of God Why is not the contrary rather inferred The promises of the Gospel haue all of them a conditiō of faith and repentance annexed with them therefore they pertaine not at all to dogs and hogs Then againe as oftē as they vrge vs with their All All so often will we reply vnto them our Beleeving Beleeving For the promises indeed are vniversall but in regarde of the repentant and such as beleeue the Gospell And here we appeale before the whole world to the very letter of the promise Come vnto me all saith Christ but he addeth which labour and are laiden that is faint and sinke vnder the burthen of your sins which falleth out in those which are repentant And againe elsewhere in another place So God loved the worlde that hee gaue his onlie begotten son that everie one which beleeveth shoulde not perish but haue life everlasting And Paule saith The righteousnes of God by the faith of Christ Iesus vnto all and vpon all that beleeue And in another Epistle The Scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should bee given to thē that beleeue And Christ againe teacheth howe that he which beleeueth on the son hath everlasting life And Peter also All the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes The like reason is to be yeelded of all other promises of the Gospell For they haue a cōdition of faith and repentaunce either expressed or vnderstood and cannot without blasphemy be vnderstood of any other then of the whole number of the faithfull They except against this our doctrine that by this meanes the promises are made to be particular Let the Author of the bookes De Vocat Gent. of the calling of the Gentiles whether this Autthor be Ambrose whose title the books do beare or Prosper as it is supposed by some answer for us The people of God saith he haue their fulnesse and although a great number of mē neglect or cast from them the grace of their Saviour yet there is a certaine speciall vniversity of the elect and foreknowne of God severed and discerned from the generality of all to this intent that a whole world might seems to be saved out of a whole world and all men might seeme to bee redeemed from out of all men Wherefore the promises the Gospell remaine Vniversall to the faithful howsoever they appertaine not vnto dogs and swine The Maior also of this practicall Syllogisme remaineth Vniversall The promises pertaine to all that beleeue But I beleeue Therefore they appertaine vnto mee Againe Christ died and praied for al that beleeue But I beleeue Therefore he praied and died for me Nowe they are colde comforters who teach afflicted cōsciences to reason on this manner Christ died for all men But I am a man Therefore Christ died for me For why may not a Turke dogge or hogge wallowing in the mire conclude on this maner O notable comforters and proclaimers of the grace of God The strength and very sinews of Christian comfort is not to be a man but to bee in graffed in Christ by faith Farther they obiect out of the Apostle that Al men are quickened and made aliue in Christ even as all die in Adam Where if they absolutely define that all are quickned in Christ the Scripture experience shall ●●fute and put them to silence This i● it thē which the Apostle saith that Christ bestoweth grace on all that are his as Adam communicated and shared death with all that are his And the one indeed ●eaning Christ through grace which is a worke of more moment the other meaning Adam by naturall propagation which is a thing more easie And that this is the scope sence of S. Paule the wordes which followe next in order plainely proue For when hee had said that all are quickened in Christ he forthwith add●th But everie man in his owne order The first fruits is Christ the● they that are of Christ that is to say they which beleeue who also were giuen him by his Father and for whō he earnestly praied vnto his Father And S. Augustine interpreteth this place not altogither vnlike vnto vs whereas he saith that it was therefore said that all are quickned in Christ 〈◊〉 because all who 〈◊〉 Adam are the members of Christ but because as no man in the naturall body death but in Adā so no man is quickned in the spirituall bodie but by Christ Neither is there any more place lefte for this cavill that by this 〈◊〉 Adam is made stro●ger then Christ if he drawe headlonge with himselfe into destruction and the pitt and gulfe of death more then Christ saueth and freeth from the very mouth of hell For the power of each party is not to be measured esteemed according to the nomber of them which die and are quickened but rather according to the manner wherby destruction quickening is purchased or effected and also by the greatnes of the benefites either lost or regained To hurte is a matter of ease but to heale a worke of much paine and travell as saith the proverbe You may sooner and with much more ease destroy whole hundreths thē preserue saue one you may