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	sin_n	sting_n	5,518	5	11.9612	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61645	A stock of divine knowledge, being a lively description of the divine nature, or, The divine essence, attributes, and Trinity particularly explaned [sic] and profitably applied the first, shewing us what God is : the second, what we ought to be / by the late learned and laborious preacher, and worthy instrument of Gods glory, Richard Stock ...	Stock, Richard, 1569?-1626.	1641 (1641)	Wing S5693; ESTC R34616	191,839	352

are needlesse to our purpose Thirdly by Generation and so the second person in the deitie is begotten of his Father Fourthly by Union and so onely the humanity of Christ by that union it hath with and subsistance in the second person is the Sonne of God though naturally the sonne of Mary As a woman is said to be such a mans childe when she hath married his sonne and as the soule is not naturally begotten but joyned to the body yet we say the soule and body are but one so the humane nature of Christ is the Sonne of God by way of personall union now that Sonne which we speake of is not by creating nor recreating nor uniting but by generation of whom we say he is a person and the second person in order not in time as we have shewed of the Father this we adde as a difference that he is a second person of the deity my reason is because I would by this prove that he is God for the Father none doe make question but for the Sonne they doe therefore we will manifestly prove that he is the second person in the deity cosubstantiall with the Father we manifest this Iohn 5.7 There are three that beare witnesse of what namely that Christ was the Sonne of God and the Sonne of Mary it shall suffise us therefore first his Father witnesseth at his Baptisme and transfiguration at his Baptisme Mat. 3.7 This is my beloved Sonne c. at his transfiguration Mat. 17.5 So then it is manifest by the testimony of the Father that he is the Sonne of God by generation Secondly the Word witnesseth it that he is the Sonne himselfe Iohn 3.16 God so loved the world that he gave his onely begotten Sonne not to stand upon this his onely begotten Sonne then he must be a Sonne by generation but it is added whosoever beleeveth in him shall be saved never was there any other Sonne of God that could deliver any no not from temporall destruction much lesse from eternall by beleeving onely in him but this Sonne of God doth so for what saith the Prophet though these three Noah Daniel and Iob were there they should save neither sonne nor daughter but their owne soules therefore it followes that this Sonne must needes be God adde to this Iohn 11.17 The Father workes hitherto and I worke it is as much to say I am God how gather you that it was a phrase so apparant among the Iewes that he would make himself God by calling himselfe the Son of God that they challenged him with blasphemy because he said he was the Sonne of God Ioh. 10.30 I and the Father am one there is the unitie of the Essence and distinction of persons one how one in will and power and Essence and therefore it was that they went about to kill him he asked them why will you kill me they answered him because thou being a man makest thy selfe God againe Iohn 11.4 concerning the death of Lazarus this was done to the glorifying of God and that the Sonne might be glorified marke what he saith that the sicknesse of Lazarus and his death was for the glory of God how for the glorifying of God for the glorifying of the Sonne of God intimating unto us that the Sonne of God and God are all one so that all these serve for the testimony of the Sonne Thirdly the testimony of the holy Ghost who gave no such testimonies as these but gave testimony by the Prophets and Apostles for he spake by them as Isaiah 9.6 he shall be called the mighty God wherein he shewed that he was God it is not said he shall be made the mighty God not by office so men are And though the name god is given to men yet the omnipotency of God Iehovah is given to none but God and in the same place he is called the Father of eternity therefore he must needs be God Gen. 22.1 God appeares to Abraham and that God was Christ that appeares in the second verse because he commands him to doe that which was contrary to the Law namely take thy Sonne c. who could command this but God and not sinne this was not the Father because that in the 11. verse he is called the Angell of the Lord but never was the Father called the angell of any therefore it must needs be the Sonne but was it not a created Angel no that appeares because in the 22. verse he saith because thou hast not spared thy sonne for my sake c. and therefore it must be the Sonne of God and also by reason of that same which is added it cannot be any other but the Sonne because he bids him stay his hand and finally in the 16. verse he sweares by himselfe that he shall be rewarded which no created angel could doe and therefore it must needs be the Sonne Phil. 2.6 he thought it no robbery to be equall with God that is in such estate that God was so Col. 2.9 the godhead dwelt bodily in him that is the whole deitie and not as some would distinguish his divinity for then it might have bin some qualities but he saith the deitie The next thing is his propertie he is the begotten Sonne it must needs be the Sonnes property and this is considered Psal 2.17 Thou art my Sonne this day have I begotten thee This place applyed by the Apostle to the resurrection of Christ is not weakned because by the resurrection his eternall generation was declared Rom. 1.4 declared to be the Sonne of God by the resurrection from the dead so you heard Iohn 1.14.33.16 Col. 3.15 he is called the begotten Sonne of his Father The Sonne is unbegotten in respect of his Essence yet begotten in respect of his person because he had his personall existence from his Father begotten here is to be understood with purging from all impurity before all time not in time not out of the Father but in the Essence of the Father he is not begotten by any motion and corruption he hath not part of the Essence but the whole Essence therefore all imperfection being taken away he may be said to be begotten Thirdly by the worke of Redemption redeeming the elect from their bondage wherein they were from sinne and sathan Rom. 4.9 we are said to be justified by the blood of Christ Rom. 8 Who shall lay any thing to the charge of Gods chosen it is Christ that justifies c. Ephes 1.7 We have redemption through his blood from sathan Luke 11.21 22. the strong man is cast out 1 Iohn 3.8 he came to dissolve the works of the divell and from death he was made a curse for us and therefore the Apostle so triumphs 1 Cor. 15.5 6. Oh death where is thy sting thankes be unto God who hath given us the victory through Christ Jesus and so this description is made plaine to you Quest Why doe you say that he is the second person in the Deity and so

kept by God if he would he might leave them and then they are mutable This Immutability not to be subject to corruption is properly attributed to the divine Essence that it is so is manifest in this place I have read Hee onely hath immortality 1 Tim 1.17 he cals him the King immortall the same is in Psal 102.26 27. They shall change speaking of the heavens and the earth but thou shalt endure thy yeeres never faile so the Apostle saith Heb. 2.12 And this shall suffise for this question Quest For what cause is the divine Essence free from corruption and alteration Answ The answer is Because the power of it is so great that it cannot be corrupted by any power whatsoever Secondly because it is without quantity and cannot be lesse or greater Thirdly because it is without quality and cannot be better or worse nor in any other condition we will manifest these severally First concerning Gods power Christ saith Iohn 10.26 My Father that gave them me is greater then all and no man is able to pull them out of his hand why because there is no power greater then himselfe And this is the nature of every thing to preserve it selfe If any thing had power enough it would not be corrupted we apply this to God that hath all power none can corrupt him our Saviour Christ alledgeth that place Ioh. 10. to shew that his sheepe can never perrish why because my father that gave them me is greater then all Saint Augustine useth these words If any of these sheepe perish speaking of the children of God God is overcome by the faculty of man or some power that comes from him Secondly againe God is without quantity and therefore can be neither lesser nor greater as Saint Augustine saith he is great without quantity and wher there is no quantity there can be no diminution for God cannot be lesser or greater he cannot be greater for then he should not be infinite and he cannot be lesser for then he should cease to be infinite and therfore he cannot be lesser or greater so is voyd of all alteration Thirdly againe he cannot be better or worse why he cannot be beter for then he should not be perfect he cannot be worse for then he should cease to be perfect neither can he be in a lesse good estate for if he be then he loseth the good he had and takes the ill he had not if he lose the good he had then hee wants and so still should be imperfect and therefore hee is thus without quality c. so immutable Vse 1. This confirmes us that we serve the true God and not the false Gods of these nations because we serve the Immortall and the Immutable God they serve false Gods because their Gods are mutable how appeares this thus because their Poets which were their prophets tell us they were Adulterers c. and the Apostle saith they were subject to sinne because for sinne death went over all flesh therefore they are false Gods and they serve false Gods Saint Bernard speaking of celestiall creatures sayth they are subject to sinne for the Angels some of them sinned and became divels and some of them did not sinne not because they were not able to sinne but for that God assisted them that they sinned not they also were subject to sinne and so to death after their kind for there is none free no not the Angels by their nature but as they are established by Christ So that we see the Gods of the nations are false Gods and as they say they are Gods of the mountaines and not of the valleis Vse 2. The second vse is to establish the certainty of our faith because God is immutable we trust not to mutable man wee make not flesh our Arme whose breath is in his nostrils but we trust upon him that is immutable Heere is the certainty of our faith our strength rests not in us but in him on whom it is built and it is with us as it is with children who have but a weake hand and arme notwithstanding if they be helped by their father who is a strong man they can performe something wherein is the childs strength it is plaine it is not in the childe but in the father so saith Saint Bernard man holds not God but God him And this is the comfort that we have when we feele our faith weake we are kept by the power of God unto salvation Therefore this Attribute sheweth that our faith being so kept can never faile I doe not doubt for the Disciples began to doubt we hoped that this man should have redeemed Israel but it cannot faile for it must needes be certaine because grounded and built upon God Vse 3. The third use is matter of comfort to all those that are Gods children and so in the love of God what is their comfort their King that loveth them is immortall they have not the favour of a mortall King but of an immortall King how great is that worldly honour that earthly joy and that temporall rest that many men have in the favour of Princes and yet notwithstanding what are these Princes even mortall such as must most certainely die and none can tell how soone this therfore is a vaine thing to trust to for we see in what a trice Nebuchadonozer was taken away and Belshazzer his sonne even in a moment all their honour was taken away and layd in the dust yea and more then this they that have the favour of earthly Princes abuse it and grow proud and insolent of their inferiors who as soon or before as the Kings bones be cold labor to pluck them down from their excellency as Bathsheba said to David 1 King 1.21 When thou my Lord shalt be gathered to thy fathers I and Solomon shall be reputed offenders So they may say when the king shall be gathered to his fathers they shall be counted vile so that this is a comfortlesse comfort to depend upon a mortall man but here is the comfort and happinesse of those that have the favour and countenance of God they depend upon the favour of an immortall King that never dies but ever lives and will preserve all those that are his they need not feare any earthly power if they have confidence in Christ they need not feare if their owne corruptions doe not provoke God so then we see here is matter of comfort to Gods people they have the love of an immortall king that lives for ever and loves for ever and will be their God and the God of their seeed Therefore parents if they labour to make their children great let them not have that excessive care to get riches for them but labour to make them religious that God may care for them that same that Barzillat said to David 2. Sam. 19.37 When David would have had him to go over with him no saith he take my Sonne and we see David gave Solomon charge

The Uses are first against those of the Church of Rome that teach a double grace there is grace say they that God freely gives Secondly grace that makes us gracious to God Bellarmine saith This is not the grace of God which is in himselfe but a created grace in man as faith love and hope this is false for we have shewed the grace of God which brings us to salvation is that which is seated in God and not in man this is apparant in I know not how many places The Apostle when he speakes of grace makes opposition betweene it and workes Why so that he might exclude all workes both externall and internall and whatsoever may be tearmed by the name of workes So that we see that the Papists doe erre for in all the Epistles of Saint Paul if he had meant inherent graces he would have named them but he saith we are saved by grace as speaking of one but never doth he speake in all the Scripture that we are saved by graces but by grace I conclude It is a sencelesse thing to say that a created grace in us should deserve supernaturall glory and to say a defiled grace for so it is as it comes from us should deserve undefiled glory therefore we see the foulenesse of these things Vse 2. The second Use is against the Pelagians They tell us first that God created all to glory when they had fallen from God by sinne he elected them all to glory againe and he sent his Sonne to redeeme them all and hath given to all sufficient nay efficient graee whereby all may be saved and there be some of us which too much bend this way which some of you love well this by the way All these are false and full of blasphemy First That God created all to glory at first is false for they make election follow after creation God did not create all to glory Why the Scripture is manifest Rom. 9.22 there are vessels of honour prepared for glory and vessels of dishonour prepared for destruction First the Apostle speakes there of things uncreated it was not upon a second thought that God ordained some to honour and others to dishonour Againe this position of theirs is against the power of God against the wisdome and immutability of God What did God create all to be saved why then are they not saved Is God frustrate of his end it must be either because he cannot or because he will not and to say either of these is not farre from blasphemy The Lord never willed any thing absolutely but he did accomplish it if he did in the creation of man appoint all to glory why are they not all saved There is a damnable Booke which hath bin written of late shewing that all shall be saved For the conclusion of this If God created all to glory Why is this man glorified and not that Is it from the will of man or from the will of God who puts the difference It must be man but of this when we come to it but now we see the Apostle Paul saith he hath prepared some to honour and others to dishonour and therefore it is needlesse for me to stand longer upon this The next thing that they hold is that there is a universall election Concerning this it is false Why you heard the reason before but we will adde a little more now Certainly there can be no universall election for where all are chosen there can be no election election is the choosing of some out of many if so then all cannot be chosen Again if God did chuse all Why then are not all saved If there be an election of all then the election of God doth determine nothing who then men and so men are made the cause of their owne glory and there be some which meane well say that God hath elected all to salvation if they will beleeve where the election of God is made conditionall depending upon the will of man In this case who is it that determines election none but man and therefore they say Gods election stands thus I beleeve therefore I am elected thus they teach if any man will beleeve God hath elected him he is elected this is to make man determine his owne election Besides if Gods election be conditionall then it shewes that God before the foundation of the world could determine no thing hath God elected all why are not all saved hath men frustrated God of his election is the divell strong enough to pluck any man out of Gods hands therefore c. Againe is election universall then we conclude there is a universall reprobation but to say so they account it odious but there cannot be universall election unlesse there also be universall reprobation there are many things that might be said concerning this point but it is so absurd that I will not stand any longer upon it They further say that Christ hath redeemed all by his satisfaction I answer to this that it is as impious as before we would offend no man but those that are of that minde do too much helpe forward the Arminian heresie indeed the Scripture saith that Christ hath redeemed all but the Scripture tells us againe that it is all sorts not every particular man but let us heare them reason Redeemption say they appertaines to the Church now the Church is Catholique we answer are all men that is every singular man that are in the Church saved no yet salvation belongs to the Church and in it some Kings and Princes and of all manner and sorts of men are saved as the Apostle saith some not many mighty c. Againe Christs death saith some is sufficient for all but all do not receive it These being Divines I am very loath to oppose them sufficient for all because they say Christs death was infinite saving their judgements I cannot see it this is that I say to say that Christs death is sufficient either in the intent of God for all men or that he sent his sonne to die for all men and that Christ in their person did die and gave himself for them I hold to be false therefore I would have them speake more sparingly of this that it was never the intent of God I make it manifest it cannot stand with the wisedome of God to send his sonne to die for those whom he had determined should perish he had made a decree of reprobation and so to destruction Rom. 9.22 when God had ordained some to destruction would he send his sonne to die for them 1. Pet. 2.8 It is said that Christ was set A stone to stumble at and a rocke of offence c. and the Apostle saith they were ordained of old to this condemnation and is it likely that God would send his sonne to die for them this cannot stand with common reason Againe to say that Christ had an intent to save all by giving himselfe to death is absurd in as much

they instance when he ascended up on high he led captivity captive and gave gifts unto men but then he gave the spirit therefore it meanes the gifts not the person of the spirit Answ True he then gave gifts but what gifts not the gifts of sanctification but the gifts of tongues which is spoken of in Acts 2. and so notwithstanding this it is manifest that he is God from eternity Vse 3. This teaches how we ought and how we may beleeve truly in the holy Ghost namely to beleeve in him as God the third person proceeding from the Father and the Sonne sanctifying the elect he that changes any thing of this description cannot beleeve in him aright as he that beleeves in the holy Ghost as God yet as begotten but not proceeding beleeves not aright Object But some will say unto me why may we not say that the holy Ghost is begotten as well as the Sonne when as begetting is receiving the whole Essence by communication and what is proceeding but receiving the whole Essence by communication and why doe we say the Son is begotten and the holy Ghost proceeds Answ To this I answer as Saint Chrysostome did that which is not written thou oughtest not thinke or speake if thou finde it any where written then thou maiest if not thou maiest not amongst many things Saint Augustine observes two in this misery why should not we say that the holy Ghost is begotten he answers because the second person is said to be the Sonne yea the onely begotten Sonne therefore I dare not goe from that to ascribe the begetting to any other besides it is said that the holy Ghost proceeds he goes on to this purpose if any aske Quest How doth begetting and proceeding differ Answ I answer that they doe differ I am sure but how I know not Againe what is the difference to be begotten and to proceed I am insufficient to speak or expresse Nazianzen presses the point well tell me saith he what is to be begotten and I will tell thee what is proceeding and yet if either shall undertake to doe this by searching into it we may be both mad and lose our wits therefore we say the Father is of himself not from another the Son is of the Father alone by way of begetting the holy Ghost from them both by way of proceeding And if this seemes strange saith Nazianzen take an Image of it There is Adam Seth Evah Adam not begotten Seth begotten Evah proceeding from Adam there was one begotten that was Seth and there was one proceeding that was Evah and one begetting that was Adam in a word thus we are to believe of the personall Essence of the third person in trinity the holy Ghost Vse 4. It followes in the description he sanctifies the elect therefore this admonishes every prophane man that scoffes at purity to see and repent of this prophanesse because purity is the worke of the holy Ghost what doe you then deride when you mock at purity tell me whom thou mockest at even at the holy Ghost I say thou scoffer at purity and holines whatsoever thou art thou scoffest at the spirit of God Pro. 17. He that mocks the poore derides him that made him So I say to thee that mockest the pure that are made holy c. thou mockest the holy Ghost that made him pure and thou maiest be said in a sort to commit a sinne against the holy Ghost I say not that unpardonable sin but a sinne against his personall worke of holinesse I am sure this one thing doth make manifest that thou art not sealed by the spirit of promise and redemption even thy mocking at holinesse which is his worke know then for certaine the more base that holinesse is in thy sight the more base thou art in the sight of Gods spirit better had it beene for thee that thou hadst been made the most venomous creature on the face of the earth then that thou shouldest not be made holy by this sanctifying spirit of God pray then if it be possible the thoughts of thy heart and the words of thy mouth might be forgiven thee for thou hast not spoken against holy men only but the holy spirit of God as often as thou haft spoken against holinesse Vse 5. Here is matter of comfort Is holinesse the worke of the spirit which is God is holinesse begun as in truth here is but the beginning of it here is but the earnest the first fruits is it so that thou wrestlest with thy corruptions thou wouldest and yet thou canst not be perfect comfort thy selfe it is certaine that he will perfect it in his own time Philip. 1.6 Certainely he that hath begun this good worke will perfect it although we have many weakenesses as the Apostle cries out Oh! wretched man that I am who shall deliver me from the body of this death c. when he fights with infidelity and with lust and cannot overcome it yet here is the comfort I say it againe here is the comfort he hath given thee that grace by which thou resistest and by which thou shalt overcome evill onely remember this he will perfect it as thou couldst not teach him how hee should begin grace in thee so thou must not teach him how or when to perfect it in thee howsoever in the meane time thou criest out miserable man that I am who shall deliver me from the body of sinne if thou hunger and thirst after righteousnesse he will perfect it but thou must continue wrastling till the change of the body come and who would not wrastle for so holy a prise Vse 6. Lastly we note the blasphemy of the Pelagians and Papists when they tell us of falling away from grace here is manifestly the contrary It is the spirits worke to make the elect holy will he be wanting in his owne worke away with such blasphemies from us let us serve the providence of God for our perseverance by attending upon the word and Sacraments here and he will in part sanctifie us here and will not leave us untill he hath perfectly sanctified us throughout the whole soule and body and spirit at the day of appearing of the Lord Jesus And thus much in speciall of the third person in Trinity the holy Ghost as also in generall of the description we gave of God in his owne nature A Table of the Contents A AEternity of God what 91. God is Aeternall 92. Therefore lives to reward the good and bad 93. c. Afflictions how signes of Gods love 196. 197 Anger of God what 212. 217. In Anger two things 213 Anger is and why it may be given to God 216 Anger is not simply evill 219 Anger in God incensed by sin 220 Anger appeased by removing sinne 221 Iudgements sometimes removed in Anger 223 Atheisme confuted 55 Atheisme ground of humiliation 56 Ascent to God is of God 179 Anthropomorphites confuted 74 Approbation of man not to be rested in 118 B