Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	raise_v	soul_n	5,861	5	5.5283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62378	An exposition vvith notes on the whole fourth chapter to the the Romanes wherein the grand question of justification by faith alone, without works, is controverted, stated, cleared, and fully resolved ... / by William Sclater, Doctor in Divinity, sometimes minister of Gods word at Pitminster, in Summerset ; now published by his son, William Sclater, Batchelar in Divinity, minister at Collompton in Devon.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1650 (1650)	Wing S918; ESTC R37207	141,740	211

Tertullian well answers That this sentence is of undoubted truth Nothing at all is hard unto God but yet if we shall thus abruptly use this sentence in our presumptuous and ground less conceits we may feign any thing of God as if he had wrought it because he had power to work it Non autem quia omnia potest facere ideo credendum est illum fecisse etiam quod non fecerit sed an fecerit requirendum God could have furnished man with wings to flie he hath done it to kites follows it thence that he hath done it yea or that ever it shall be done In a word Dei posse velle est non posse nolle Quod autem voluit potuit ostendit c. Psal 115.3 Gods power must be considered with his will and significations thereof what he will do he can do what he hath signified he will do let us build upon it that it shall be effected but where we want evidence of his will we shall but absurdly expect the event in respect of his power for he can do more then ever shall come to passe With like frand do our Transubstantiatours and their of spring Ubiquitaries delude the simple perswading the reall presence of Christs body some in many some in all places by this as one argument God is omnipotent Quis hoc nesciat To vield that it is possible for God to make reall communication of immensity part of his incommunicable glory to Christs Humanity and to grant that God can uphold a body in its essence without that essentiall property of a body Circumscription What Divinitie teacheth to believe that as actually true which God hath power to effect where is no evidence of his will to work it Abraham rested on Gods power and therewith supported his faith but it was for things whereof he had a promise as after followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the generalis thus far Let us now view the words Who quickneth the dead and calleth things that be not as though they were These effects subject to Gods power Abraham considered fittingly for support of his faith in the particular promised him Sense For thesense of the words Sasbout Cajetan alii Many Interpreters take them particularly and thus interpret Who quickeneth the dead That is that gives generative virtue to men disabled for generation so putting as it were a new life into them And calleth the things that are not as if they were That is that makes eximious things contemptible the Gentiles that were no people a people of God I rather think they are to be taken in their largest sense according to the immediate purport of the words though I confess Abraham from them inferred the particulars of his promise and thus conceive Abraham to have reasoned for the establishing of his faith His first conclusion is this My body now as dead in respect of the act of generation God will quicken and make vigorous His argument God by his power can quicken the dead therefore he can give generative vigour to my dead body His second Conclusion The seed promised though it yet subsist not yet shall have being His argument God by his word makes things to be that are not Ergo. The question here moved by some seems to me impertinent Whether it be Gods property onely to raise the dead inasmuch as the Apostles purpose here is not to deliver these as effects peculiar to Gods power but rather to shew that they are things subject to his power Which was that that Abraham considered for establishment of his faith In the mean time I joyn with them in the conclusion That these effects fall not under the compass of any created power for howsoever we read of some Prophets and Apostles that raysed up the dead yet was not the virtue that quickened them inherent in them they being but instruments if so much rather signifiers of Gods will to effect such miracles In a word in all miraculous effects three sorts of causes must be distinguished 1. The principall efficient that is Gods power 2. The instrument or mean cause which sometimes are creatures and their actions not so much elevated above their naturall ability as chosen of God to be attended with his divine virtue 3. The cause dispositive which is fides miraculosa Gregor Dial. lib. 2. cap. 30. Gregory goes far yet stayes within these bounds Sancti aliquando ex potestate miracula exhibent aliquando postulatione utrolibet tamen modo Deus principaliter operatur c. saith Thomas If therefore at any time this effect be ascribed to Saints it is to them onely as instruments or means by faith obtaining the miracle to be wrought by the power of God Sive sit Elizaeus sive ille magnus Elias mortuorum utique suscitatores ipsi quidem suo non imperio sed ministerio for is exhibent nobis nova insueta Deus verò in ipsis manens ipse facit opera Bern. super Cantic Serm. 13. Vse Let us see to what use the meditation of these mighty effects of Gods power may serve us God quickneth the dead and calleth the things that be not as if they were that is by his word gives things being that erst had no being in nature When there was no light he onely said Let there be light and there was light when no firmament he called for a firmament and there was a firmament These and the like effects of Gods power Abraham meditated and thereby assured himself of obtaining the promises that had no help of performance in nature As comfortable and great promises God hath made us as he did to Abraham as to raise our bodies out of the dust of the earth and to make them like to the glorious body of the Lord his Son Christ Phil. 3.21 Why should it seem encredible to any as Paul speaks that the Lord should raise the dead Acts 26.8 He could at first build the body in that excellent figure out of the dust why not again repair the ruines death hath wrought in it He quickneth the dead He hath promised to * Isa 5 7.15 revive the spirit of the humble and to bring them up from the gates of hell Why are our souls so disquieted with our present apprehension of Gods wrath as if our state were remediless He quickens the dead Promised to work faith knowledge sanctification in the hearts of all that conscionably seek them in the means What now if we feel nothing but infidelity Let him but call for faith by his word he works it in the most incredulous and as he caused the light to shine out of darkness so can he cause the light of the glorious Gospel of Iesus Christ to shine in the hearts that yet sit in darkness and in the shadow of death In these spirituall effects of his power instances we have daily How many dead in trespasses and sins hath he quickened by his spirit to newness of

proportion to us that is the fulfilling of the whole Law Gal. 5.3 our Saviour to such a boaster asking What he must do to inherit salvation suits answer to his proud humour Thou knowest the Commandments if doing be the means thou seekest to inherit by Keep the Commandments this do if thou wilt needs be doing and thou shalt live fail in the least apex the Curse is upon thee Gal 3.10 Now dares any arrogate power of fulfilling the Law it is strange yet what will not Popish pride assume Anathema to them saith the Trent Council whosoever shall say Dei praecepta homini etiam justificato sub gratia constituto esse ad observandum impossibilia of that question hereafter 2. Add unto this that other reason of the Apostle Christ becomes of no effect to such as by the Law seek to be justified or saved Gal. 5.4 3. They are fallen from Grace not which they had but which they might have had had they not renounced it by cleaving to their works Shal I need now to exhort in the Apostles terms Gal. 1.6 to hold Anathema all such as teach us by works to seek salvation they deprive us of the promised salvation exclude from fellowship in Christs merits the sole pillar of hope deprive us of Gods grace which alone is made the fountain of salvation I say not but other errors in the foundation obstinately holden deprive of salvation I say not but all heresies in their kind are so many blasphemies against God Neither blame I the rigour of Magistrates that with extraordinary severity labour to bring Hereticks and their heresies into ashes But surely an errour more pernicious to the souls of Gods people more derogatory to the glory of Gods grace and the validity of Christs merits I know none then this of Justitiaries and can but wonder How the severity of Laws against Popish Seminaries hath gotten relaxation that it should now no longer be holden Capitall so dangerously to seduce Gods people to evacuate the virtue of Christs death and to plunge so many souls bought with the precious bloud of Christ into eternal perdition Amongst Jews no recompense might be taken for bloud but the bloud of the slayer the bloud of souls how cries it lowder then the bloud of Abel And yet the Murtherer hath benefit of sanctuary More I add not save this onely He loves not his own salvation that hates not the enemies of the grace of God VERS 15. Proceed we in the Text Because the law worketh wratht for where no Law is there is no transgression The Scope THis verse tends to confirmation of the Apostles Consequence If they which are of the Law be Heirs then is the promise of none effect that is salvation promised can never be obtained How follows the argument The Apostle shews us by sending us to consider the effect or work of the Law such as it hath in all men since the fall The Law causeth wrath Ergò it frustrates the promise to all that cleave thereto for justification And this Antecedent hath proof from another effect of the Law betwixt which and wrath the connexion is inseparable to wit transgression it causeth transgression Ergò wrath This the context Sense For the sense view we a little the particulars they are principally two 1. The effect of the Law 2. The manner how it produceth his effect The effect of the Law is wrath whether Gods or mans Man 's saith Sasbout alledging to that purpose the judgement of Augustin neither dissent some of our own Divines Illyricus And if any ask How They answer by urging things upon the conscience as duties from which our vitious nature is most abhorrent as also by shewing how odious all a mans best actions yea his whole nature is and adjudging him to hel for his sins against those acts of the Law how doth mans vitious and proud nature storm that not without cause have learned interpreters thus expounded But fitlier to the Apostles purpose it is expounded of the wrath of God that is of the punishments which for transgression God is in his wrath ready to execute Now if any demand How the Law should have this effect Not of it self as if it were originally destined to subject man to punishment but by accident and occasionally onely in respect of our disobedience which sith it is by means of corrupt nature inevitable as inevitably doth the Law adjudge us to punishment as our vitious nature forceth us to rebellion This is the sense of the first clause It also hath its proof The Law causeth wrath for it causeth trangression betwixt which and Gods wrath the connexion is inseparable How we shall hear by and by if we shall first view the manner of the Apostles reasoning It is thus as most conceive A contrario sensu Where is no Law there is no transgression therefore where the Law is there is transgression But what if we conceive the Apostle to reason à signis Where is no Law there is no transgression an apparent signe that is that by means of the Law transgression followeth take away the Law there is no transgression therefore apparent that by putting the Law we put transgression See we how how comes it that the Law draws with it so unavoidably transgression sith it forbids and threatens disobedience enjoyns and crowns obedience Answ Not of it self but by accident through the corruption of nature ut suprâ In man corrupted the Law hath a double advantage to further transgression 1. Because by it corruption is provoked to be the more sinfull as in men unregenerate Rom. 7.5 13. 2. Through impotencie and weakness that remains in nature even reformed to perform that obedience which the Law requires in that manner it requires it Rom. 8.3 Some other explanations might be annexed as this Every sin is therefore sin because it violates some Law take away all Law thou takest away all sin for sin essentially presupposeth some prescription of Law violated Had not God by his Commandment forbidden Adam the eating of the fruit it had been no sin in him to eat it This is a truth but not all t●● Apostle here intends whose purpose is to shew not s● much the necessity of a Law to the being of sin as the necessary sequel and exsistence of sin in man since the fall by occasion of the Law Observ The point then observable is this That the law is so far from restoring us to Gods favour that it occasioneth his wrath so far from justifying that it condemns so far from being means of righteousness that it occasioneth transgression Hence called the Ministry of condemnation and death 2 Cor. 3.7 and the very strength and vigour of sin 1 Cor. 15 56. That not without cause said Luther though therefore traduced by Papists the law alwayes accuseth terrifieth condemneth The severall branches will be evident if we shall clear the last only and shew how inevitably it draws after it transgression in

Scripture if necessary or else are such points of faith or practice as in the conclusion are inquireable For that of infants Baptism Scripture prescribes in Generalls Principles equivalent For that of the blessed Maries perpetuall Virginitie post partum a point that we piously believe according to some probabilities of Scripture No matter of such weight as that the doubting or deniall thereof should shut us up under condemnation To leave these men to their vain faith and conversation taught by their fathers traditions from which Christ with his bloud hath ransomed us 1 Pet. 1.18 Let us in matter of faith learn Abrahams prudence believe according to that we know the Lord hath spoken And this rule let us remember it is partiall infidelity to deny credence to any thing delivered in Scriptures Fancy not Faith to believe as Gods truth what he hath not in Scriptures revealed unto us And here I cannot but take notice of the folly of many amongst us Wise it may be in their generation wiser in their own conceit Their profession is this in the point of believing They had rather believe too much then too little and in that sottish resolution how many gross errours drink they in almost to the bane of their souls It cals to mind that fable should I call it or story rather of a woman in the dayes of Popish darkness accused to her Confessour for denying Christs carnall presence in the Sacrament that being charged by the Priest with that point of heresie made answer for her self That she never made question of any such matter And believest thou indeed saith her Confessour that Christ is there present Flesh Bloud and Bone as he was born of the Virgine Not He onely saith the woman but his blessed Mother also O woman replies this Seraphicall Doctour great is thy faith or rather O man great is thy impious folly to approve as points of faith such sottish dreams a just parallel for our men so superfluous and supererogatory in matter of believing But now proceed we in the Text. VERS 19 20 21. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs Wombe He staggered not at the promise of God through unbelief but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform THe next commendable property of Abrahams faith is the strength of it set out in an Antithesis and heap of words Not weak but strong and fully assured 2. By removing certain effects of weak faith from Abraham as 1. Consideration and looking down upon things that opposed the promise and might hinder faith 2. Doubting or debating of the promise 3. By the means supporting and strengthening faith the truth and power of the promiser This is the sum these the particulars of this passage Sense For sense of the words Sundry questions offer themselves to be discussed First was Abrahams faith so perfect that in it was no weakness no doubtfulness at all Answ So Origen so Papists often in question touching perfection of righteousness The truth is great things are here given to Abraham in this point of believing Now whether this strength of faith should be conceived comparatively or limited to the particular Article now in hand may be some question This once is evident in the story of Abraham that however firm his faith was touching this particular at some time yet in other things Cajetan ad loc he bewrayed some incredulity and at other times as Cajetane conjectures was not without some doubtfulness of this promise Now what when it is yielded Abrahams faith was at sometime perfect in respect of this particular promised The Law to justification requires an universall perfection of all virtues as well as of faith and in faith perfection not onely in respect of some particulars but of all truths revealed and that not at sometimes onely but perpetually without interruption Gal. 3.10 A second quaere How saith Paul Abraham considered not his body dead c. When as Moses bringeth him laughing at the promise Gen. 17.17 and enquiring as it should seem of the likelihood of it Shall a child be born to him that is an hundred years old and shall Sarah that is ninty years old bear Answ Cajetane answers That the quaeres of Abraham recorded by Moses were made whiles yet the Revelation was not so clear unto him and issued not so much from doubtfulness of the thing as from desire to be informed whether the words bear the sense that their sound purported Pauls speech is to be referred to the time when the Revelation was complete and the sense thereof distinctly understood conferre Gen. 17.17 18. What if we say Pauls meaning is this He considered not these impediments out of doubtfulness of the promise but as admiring the power and great grace of the Promiser intending him a favour that must be accomplished against the course of nature saith Augustine Riserat pater quando ei promissus est Augustin de Civ dei lib. 16. cap. 31. super Gen. qu. 36. admirans in gaudio riserat mater quando iterum promissus est dubitans in gaudio The same Augustine to like purpose enquires Why the Lord reproves Sarahs and not Abrahams laughter and thus answers Quia illius risus admirationis laetitiae fuit Sarae autem dubitationis So much force is there in the grounds of our actions to determine them either to good or evil The third quaere How saith Paul of Abrahams body it was dead that is destitute of generative vigour when as so many years after he had many children by Keturah Gen. 25.1 August qu. 35. super Gen. de Civ Dei lib. 16. c. 28. contra Iulian. Pelag. l. 3. c. 11 2. his second wife after Sarahs death Answ Augustine in many places propounds this doubt and assoyls it The summe of his solution is this First that it was dead in respect of Sarahs body decayed by age not so in respect of a younger woman alledging to that purpose the judgement of Physicians Emortuum corpus non ita intelligendum est ac si omnino nullam vim generandi habere posset si mulier juvenilis aetatis esset sed secundum hoc emortuum ut etiam de provectioris aetatis muliere non posset His second answer this That Abrahams bodie was dead until such time as the Lord was pleased to put new vigour into it as he did for the begetting of Isaac and that the same gift of generation continued after the death of Sarah for begetting of other children of Keturah we have both in summe Abrahams body was dead through age ut ex illius aetatis foeminâ gignere non valeret qui tamen ipse de adolescentula valeret sicut postea de Cethura valuit quamvìs illic dici possit foecunditatis munus in eodem