Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	eternal_a	sin_n	4,819	5	4.9760	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

strife I pray thee betweene thee and me neither betweene thy heardmen and mine Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren Exod. 2. 13. Exornat The amitie and loue of brethren is like a threefold coard that can not easily be broken Eccles. 4. 12. And the Prophet speaking of brotherly loue giueth it these two properties that it is both bonum iucundum a thing good and profitable as also sweete and pleasant for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment for the profit thereof to the dewe of the hills Hermon and Sion that water the valleies and make them fruitfull Psal. 133. Some things are profitable but not pleasant as affliction and crosses some things are pleasant but not profitable as the pleasures of sinne but Charitie and Loue hath this preheminence The excellen●●● of charitie to be both pleasant and profitable Aitiolog Now the Apostle sheweth the reason why we ought to be carefull to maintaine peace and loue Eph. 4. 5. There is one Lord one faith one baptisme that is like as they which are seruants to one master of one opinion and iudgement and of the same blood will hold togither so should we beeing seruants to one Lord professours of the same faith and of one spirituall kinred in baptisme Applicat Now whereas the Apostle saith Keepe your selues least the Papists and Error 51. other freewill-men should take aduantage by these and such other words as though it Against free-will were in our owne power to keepe or preserue our selues in charitie or in any other Christian vertue we make this answer vnto them 1. That it followeth not vpon these and other such like precepts giuen in Scripture that it is in mans power to performe them for then where S. Iohn Baptist saith Repent for the kingdome of God is at hand Matth. 3. 2. and where Saint Peter saith Saue your selues from this froward generation Act. 2. 40. it might be inforced that man hath power by his free-will to repent and to saue himselfe 2. Wherefore as the Apostle saith the law was giuen vs as a schoolemaster to bring vs to Christ Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture that man seeing his own weaknesse to keepe them may thereby as by a schoolemaster be brought to seeke helpe from God as Augustine well saith Ad hoc lex praecepit ista vt cum in his implēdo homo deficeret nonse extollat superbia tumidui De grat lib. ●rbi● c. 6. sed ad gratiam aufugiat fatigatus Therefore hath the law commanded these things that man fayling in the fulfilling of them should not swell with pride but runne vnto grace for helpe beeing wearied in himselfe 3. Againe another reason is why the Scriptures so exhort vs because man is in deede to will and performe all those things yet not of himselfe but by the strength of grace as the Apostle saith He laboured yet not he but the grace of God in him 1. Cor. 15. 10. And this point is well touched by Augustine Nos velle cum volumus sed ille facit vt velimus bonum certum est nos facere sedille facit vt faciamus That we doe De bono persev c. 16. will when any thing is willed but God maketh vs to will it is certen that we doe when any thing is done but he maketh vs doe it Secōdly we are taught by this doctrine that we ought to be most carefull to keepe charitie and so shunne all occasions which may interrupt it not as they which doe snuffe and puffe vpon euery light matter and beeing once offended are hardly reconciled but let vs remember the prudent counsell of the wise man The discretion of a man deferreth his anger and his glorie is to passe by an offence Prou. 19. 11. Looking for the mercie of our Lord Iesus Christ to eternall life Here we learne that Doctr. ● the hope and expectation of the kingdom of God is an excellent meane as to sustain a mans infirmitie in affliction so to stirre vp his zeale vnto euery Christian dutie Testim Thus the Apostle testifieth 1. Cor. 15. 58. Therefore my brethren be ye steadfast vnmooueable alwaies abundant in the work of the Lord for as much as you know your labour is not in vaine in the Lord that is that God hath a reward in store for the faithfull and fruitfull workes of his seruants Exampl Dauid sheweth the practise thereof in himselfe I should haue fainted except I had beleeued to see the goodnes of the Lord in the land of the liuing Psal. 27. 13. Exorn. Like as the husbandman endureth his labour hoping to receiue the fruits 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof Prou. 27. 18. so the assurance of the reward should make vs diligent and readie to euery good worke Aitiolog The reason is taken from the contrarie 1. Cor. 15. 19. If then in this life we should onely haue hope we were of all men most miserable Now because we know that the condition of Gods children is most happie and blessed we assuredly beleeue that God hath a reward in store the hope whereof bringeth chearefulnes and encreaseth our courage and zeale to euery good worke Applic. First then by these words of the Apostle who ascribeth euerlasting life to Heauen is not merited the mercies of Christ the errour of the Papists is confuted that say heauen may as Error 51. well be merited by good works as hell by euill and that life euerlasting is the stipend of iustice as damnation is the stipend of sinne Rhemist annot in Rom. 6. 8. sect But here the Apostle directly referreth life eternall to the mercie of God and S. Paul Rom. 6. 23. saith it is the gift of God wheras the wages of sinne is death Ambrose agreeth to this Apostolike doctrine Let Intelligant se donum gratiae non operū accepis●e mercedem lib. 1. de ●ocat g●nt c. 3. them know that they haue receiued a gift of grace not a wages of their workes Secondly we must take heede of an oother popish errour they say men ought to doe good in respect and for their reward and recompence in heauen Rhemist Hebr. 11. 26. But we contrariwise affirme 1. that we must not at all expect that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward of our workes as due to the worthinesse thereof because as I haue shewed it is the free and gratious gift of God 2. Though a faithfull man may propounde vnto himselfe the recompence of reward as it is saide of Moses He had respect vnto the recompence of reward Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue but the respect to Gods glorie and their owne dutie ought most of all to mooue

profitable to instruct that men abuse not their holy profession vnto wantonnesse the grace of God teacheth vs to denie vngodly lusts not to liue in them Tit. 2. 12. But thou whosoeuer thou art that art called to the faith of Christ if thou be a blasphemer a drunken person enuious an extortioner thou art of them that turne the grace of God into wantonnesse makest thy bellie thy God the end of such is damnation Phil. 3. 19. And denie God the onely Lord and our Lord Iesus Christ These words thus translated seeme to speake of two persons of God the father and God the sonne but indeede the whole sentence is to be vnderstood of Christ who is called God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 master and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord so that Lord here in the first place should be translated master for Christ is God in respect of his Godhead with his father he is our master because he hath bought vs 2. Pet. 2. 1. he is our Lord because by him all things are preserued 1. Cor. 8. 6. Hebr. 1. 3. so that he is God as our creatour Lord as our preseruer master as our Redeemer Doctrin That there are two sorts of deniers Doctr. 4. Papists how deniers of Christ. of Christ either such as in opinion detract from Christ and publish heresies as the Arrians denied his Godhead the Anabaptists his humanitie or such as denie him in their life and conuersation Testim For the first 2. Pet. 2. 1. 1. Iohn 4. 3. For the second 2. Tim. 3. 5. They haue a shewe of godlinesse denying the power c. Exampl Of the first deniers Hymeneus and Philetus 2. Tim. 2. 18. which denied the resurrection of the body and so consequently denied Christs resurrection Of the second such were the Iewes which gloried in the lawe and yet in breaking the lawe dishonoured God Rom. 2. 23. Exornat They which denie Christ are as those that should haue refused to strike the posts of their doores with the blood of the Paschall Lambe or that did eate vnleauened bread they should be cut off Exod. 12. 13. 19. The striking of the blood is the profession of faith the vnleauened bread is innocencie of life Confirmat Iohn 13. 35. Christ giueth charitie as his cognisance whereby his Disciples are knowne they then that liue not thereafter denie their master and pull off his cogniscance Applicat 1. Against Papists that denie the offices of Christ his propheticall ●●ror 1● in making their traditions equall to scripture regall in setting vp another head to make lawes to bind the conscience namely the Pope priestly office in making other Mediators beside and other satisfactorie sacrifice as of the masse beside his death Secondly all carnall gospellers are reprooued who are nowe conuinced to denie Christ because by the power of his death they die not vnto sinne Rom. 6. 6. The fourth lecture Uers. 5. I will put you in remembrance for as much as ye once knewe Nowe the Apostle declareth by the examples of Gods iudgements in times past what punishment these hypocrits also are to expect and he produceth three principall examples of the Israelites the angels and the third is of Sodome and Gomorrha Doctrin That it is profitable euen to put the people of God in minde of those Godly conference profi●●ble things they alreadie knowe Testim 2. Pet. 1. 12 13. I will stirre you vp by putting you in remembrance though you haue knowledge Examp. Mich. 6. 5. O my people remember Balaak c. Heb. 10. 32. Call to remembrance c. Confirmat Phil. 3. 1. For you it is a sure thing often to recapitulate and repeate the same thing is profitable Exornat Like as when a naile is driuen to the head Ecclesiast 12. 11. So is a doctrine or precept well vrged and they are like the cleane beastes that chawe the cudde which doe ruminate and meditate of the same things often Applicat First against the papists who allowe not the people to conferre and reason Error 13. togither of such things as they heard which we see notwithstanding was the practise of the primitiue Church Act. 17. 11. Secondly we see it is an approoued course both for the minister to vse some repetition and rehearsall of that which hath bene taught and that it is a friuolous obiection when any man saith he heard nothing but that he knewe for it is somewhat to haue that called to his remembrance and to be better imprinted in his minde which he knewe before Thirdly this Christian practise is commended that people should conferre togither of those things they heare that they be not as leaking and running vessels Heb. 2. 1. It were much better for them so to doe then to make themselues busie bodies in pratling and talking their pleasure of others when they are met togither The Lord after he had deliuered c. destroyed them which beleeued not By this Doctrin 1. Doubtfulnesse in faith a sinne example the Apostle sheweth that as the Israelites though they were deliuered out of Egypt perished because they murmured and lusted and brought forth no fruits of their faith so they which seeme to be deliuered and redeemed by Christ from the bondage of sinne shall not be saued if they lead a carnall and corrupt conuersation Doctrin That they which liue in carnall pleasures and voluptuousnesse are conuinced not to beleeue as the Israelites wished to returne to the fleshpots of Egypt because they beleeued not the promises of Canaan Testim Phil. 3. 19. They which make their bellie their God and mind earthly things are enemies to the crosse of Christ. 1. Tim. 5. 6. Shee that liueth in pleasure is dead Exampl Luk. 16. 19. This was the condemnation of the rich man his voluptuous liuing who notwithstanding liued in the externall cōmunitie of the faithfull calleth Abraham father such an one was Herod Mark 6. 20. who made semblance of religion yet liued in vnlawefull lust Exornat Saint Peter compareth such to the dog that returneth to his filthy vomit and to the sow that returneth to the wallowing in the mire 2. Pet. 2. 22. Such are they which hauing once receiued the faith doe pollute it with their liues Confirmat Heb. 10. 29. Their sinne is great because they count the blood of the testament as an vnholy thing that is not able to sanctifie and clense them Applicat 1. Against the papists in this manner all that died in the wildernes were not vnbeleeuers and altogither incredulous but some of them onely doubted as Moses Numb 20. 12. You beleeued me not saith the Lord that is they were wauering and not constant here we conclude that we ought to be vndoubtedly Error 14. assured of our saluation and therefore it is an erroneous assertion of the papists that the certaintie of faith whereby a man is assured of saluation is presumption 2. We see what a daungerous thing it is by this example for those

God then is both able and willing to stay and keepe his children that they fall Doctr. 1. It is the Lord that keepeth vs from euill not some read which is able to keepe vs without sinne but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from falling that although the righteous can not in this life be free from all sinne and from slumbling yet God will preserue him from falling Testim So the wise man saith Prou. 24. 16. The iust man falleth seauen times and riseth againe but the wicked fall into mischiefe that is though the righteous doe fall into danger and runne into offences yet shall he not be quite giuen ouer as the wicked S. Paul also saith He shall be established for God is able to make him stand Rom. 14. 4. Exampl The Lord saith to Abimelech Gen. 30. 6. because his offence was of ignorance I haue kept thee that thou shalt not sinne against me So Dauid confesseth that it was the Lord that kept him back from hurting the house of Nabal 1. Sam. 25. 34. And Saint Paul assureth himselfe that the Lord will keepe him from euery euill worke 2. Tim. 4. 18. Exorn. For like as our Sauiour Christ staied Peter by the hand that he did not sinke so the Lord guideth vs by his grace and as the nurse holdeth and staieth the infant in going so the angels of God doe beare vs in their hands that we dash not our foote against a stone Psal. 91. 12. But much better doe they hold vs vp from falling then Mephiboseth was kept of his nurse who in her hast let him fall and so he became lame 2. Sam. 4. 4. Aitiolog And this the Lord doth for his own glorie sake that although his children be compassed with many infirmities yet he so directeth them that they be not ouercome of them as the Lord saith to S. Paul My power is made perfect through weaknesse 2. Cor. 12. 9. Applicat First then if it be God that keepeth vs from falling then is not a man able by his freewill to eschew euill and preserue himselfe from sinne which is the Error 62. opinion of the Papists Synops. centur 4. er 44. For our Sauiour Christ saith Without me ye can doe nothing Ioh. 15. 5. And it is God that worketh in vs both the will and the deede of his good pleasure Philip. 2. 13. Augustine writeth excellently of this point Duobus modis cavetur corporis malum vt non accidat si accciderit cito sanetur Aug. de Nat. grat c. 67. sic vt non accidat peccatum cavemus dicendo ne nos inferas in tentationem vt cito sanetur dicimus dimitte nobis As we two waies take heede to our bodie that no euill happen vnto it if it doe that it be soone healed so that sinne happen not vnto vs we take heed saying lead vs not into temptatiō that it may be soone healed we say forgiue vs our sinnes So that both our preseruation from sinne and our restitution when we haue sinned proceedeth onely from the grace and strength of Gods spirit Secondly we are taught that no man presume of his owne strength that he can Man is not able to guide himselfe guide himselfe Peter did so was deceiued because he vndertooke more then he could performe but that we depend vpon God for his grace to direct our steppes and to preserue vs from euill and to giue him thankes that whereas we see the vngodly daily in heapes to fall into the snares of Sathan and to commit great sinnes with greedines adulteries blasphemies murders oppressions with such like that God doth stay vs by grace from such downefalls that we may say and acknowledge with the Prophet Lord vnto vs thou wilt ordaine peace thou hast wrought all our workes for vs. Isa. 26. 12. To present you faultlesse before the presence of his glorie with ioy As God in this Doctr. 2. life doth preserue vs from falling so in the comming of Christ he also shall present vs faultlesse with ioy so then while we liue we can not be faultlesse but this worke is reserued for the comming of Christ. Testim This S. Paul euidently sheweth 1. Thess. 5. 23. I pray God that your whole spirit and soule and bodie may be kept blamelesse in the comming of our Lord Iesus Christ. And againe Ephes. 5. vers 25 26 27. Christ gaue himselfe for his Church that he might sanctifie it and cleanse it by the washing of water through the word that he might make it vnto himselfe a glorious Church without spotte or wrinkle So then the Church in this world is sanctified and clensed but it shall then be without spot and wrinkle when it shall be a glorious Church and that is at Christs comming Examp. S. Paul thus professeth of himselfe that he was not alreadie perfect Philip 3. 12. he sheweth in that place that the state of perfection in Gods Saints shall not be till the resurrection v. 11. If by any No perfection in this life meanes I might attaine to the resurrection of the dead not as though I had alreadie attained vnto it either were alreadie perfect so that he looketh not for perfection till the day of resurrection Exorn. Like as when Iehoshuas filthie garments were taken from him a faire diademe was set vpon his head Zachar. 3. 4 5. so we shall then be thoroughly purged from our sinnes when we are crowned with glorie then at his comming shall the Lord be as fullers sope Malach. 3. 2. thoroughly to wash and cleanse his Church This is that which Iohn saw A great multitude standing before the throne and the Lambe cloathed with white long rayments and palmes in their hands Reuel 7. 9. that is then they shall be perfectly purified when they shall be in triumph and glorie which is signified by the palmes Aitiolog The reason is euident out of Saint Paul 1. Cor. 15. 25. He must raigne till he hath put all his enemies vnder his feete the last enemie that shall be destroied is death v. 54. When this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death shall be swallowed vp in victorie c. So then sinne and death are yet in the world not perfectly subdued vnto vs because mortalitie yet remaineth and Christ hath not yet put downe all his enemies and perfectly triumphed though he haue bruised the serpents head yet he still biteth his heele Gen. 3. 15. This glorious triumph and perfect victorie though now begun shall not be finished vntill the resurrection Applicat First then this doctrine ouerthroweth a popish errour that a man Error 61. in this life may be perfect and that some are so iust here that they neede no repentance Rhemist Luk. 15 sect 1. And that it is possible in this life to keepe the law and Error 64. commandements of God Synops. Centur. 4. err 63. Bellarm. Which is