Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	wage_n	6,981	5	11.0985	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07348	Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke.	Mayer, John, 1583-1664.	1627 (1627)	STC 17731; ESTC S112551	448,008	564

riches and therefore the poore here is one poore and brought lowe in the world This would be noted Note that we may not be carried on according to the manner of the world to be ouerwhelmed with sorrow in time of aduersity and neuer to be so merry as when worldly wealth floweth in as though happinesse consisted in these things For this is a meere delusion The onely true and solid ioy is in the future exaltation in heauen the way vnto which is by poeurty and crosses in this world and in an humble minde here in the middest of worldly wealth CHAP. I. VERS 13.14 Let no man being tempted say I am tempted of God for God cannot be tempted of euill he tempteth no man 14 But euery one is tempted being drawne away by his owne concupiscence and inticed 15. Then lust hauing conceiued bringeth forth sinne but sinne perfected breedeth death Tho. Aqui. in Iacob Gorran Hauing spoken hitherto of externall temptations now hee speaketh of internall that is euill cogitations suggested to the minde whereby a man is enticed and drawne to euill these come not from God but from our spirituall enemies God indeed is said to tempt Abraham Genes 22. Deut. 12. and likewise to tempt the people of Israel but it is to be vnderstood that there is a twofold temptation the one of triall the other of deceit by the first God tempteth that men may be more purified as the gold being tried in the fire but not by the other The Deuill tempteth thus that he may deceiue vs the flesh that it may allure vs and the world that it may draw vs away Concupiscence within a man as originall tinder Rom. 7. Gal. 5. otherwise called the law of the members and the flesh lusting against the spirit that tempteth by drawing away from good and enticing to euill for by these two words are set forth the two termes the terme from which and the terme vnto which the right way from which and the wrong way vnto which Aug. Peccatum est spreto incommutabili bono commutabili bono adhaerere or the immutable good from which and the mutable good vnto which Ob. The deuill tempteth sometimes and therefore not concupiscence onely Sol. Although the deuill tempteth yet he can doe nothing if concupiscence were not euen as wood is not kindled by blowing vnlesse there be fire Concupiscence when it hath conceiued bringeth forth sinne c. The degrees of temptation are here noted out first there is delight alluring secondly consent conceiuing thirdly worke performing fourthly custome perfecting Lust conceiueth by the deuill who is as it were the father and lust the mother this conception is by the consent of the will or by delight Bringeth forth sinne that is into act Psal 7. It is perfected by custome and then death commeth that is it becommeth guilty of eternall damnation Rom. 6. for the wages of sin is death But why is death assigned only to custome doth not sinne delighted in or consented vnto and acted bring forth death also Answ Yes doubtlesse but it is most properly said thus of custome in sin because in such there appeare no signes of life there is little hope of his returne but in such as sometime fall into sin there are signes of life though more in the consenter vers 17. fewer in the acter of sinne Euery best guift and euery perfect guift This is added further to proue that no euill temptation is from God because good onely commeth from him which hee sheweth first from the copiousnesse of his guifts secondly from his immutable goodnesse thirdly from his liberality towards vs in begetting vs fourthly from their own iudgement Touching the degrees here set forth the good are temporall guifts the better naturall the best gracious The best guift of grace and the perfect guift of glory The first is called a thing giuen because it is in the way the other a guift without end in our Countrey The father of lights that is the author of all graces which are the lights of the soules Occum in Iac. By temptation here vnderstand that which ariseth from a mans owne sinnes and intemperance whereby trouble is brought vpon him and fluctuation of the minde now when trouble is brought thus vpon a man it is not a temptation from God but from his owne concupiscence Mayer August de verbis Domini Est temptatio inducens peccatum qua Deus nominem tentat est tentatio probans fidem qua tentare Deus hominem dignatur Pareus Faber Piscator Gagneus and all others that I haue seene follow Tho. Aquinas vnderstanding here that inward temptation that is to euill of which it seemed good to the Apostle to speake because he had commended temptations before For of outward temptations of trouble comming vpon a man by his own default it cannot be meant as Oecum would haue it because it is temptation to euill of which it is spoken here as is expressed when it is added God is not tempted of euill and the sequell of this temptation is plainly said to be sin not outward trouble in the world If it be demanded in what sense God is said to be vntemptible of euill Pareus the Latins reade it intentator malorum Pareus some others take it both actiuely and passiuely but because the actiue immediatly followeth He tempteth no man I thinke that it is to be vnderstood passiuely only The meaning is that our malice cānot stir vp euil in him neither doth he tempt any man to euill as Occum hath noted was the saying of an Heathen Numen De●s neque ips● molestias habet neque alijs exhibel 2 Sam. 24. God the diuine Maiesty neither is himselfe troubled nor bringeth troubles vpon others Ob. He hardened Pharaohs heart whō he will hee hardeneth and hee moued Dauid to number the people Sol. With Pareus I say that God doth not by tempting make any man euill but vpon such as are already euill he sendeth the iudgement of being hardened to the doing of more euill that hee may in the end receiue the greater damnation Reade more touching this point vpon Rom. 9. and August de bone perseuerantiae Epist 146. ad Consentium 2 If it be demanded what concupiscence is and whether it be not a sinne because hee seemeth here to make it but the cause of sinne and how temptation is ascribed onely to concupiscence when as the deuill also tempteth and so doth the world too I answer to the first that concupiscence is generally agreed vpon to be that originall inclination vnto euill which we draw from the loines of our first Parents To the second that S. Paul himselfe being the teacher it is sinne Rom. 7. and such a sinne as is condemned in the tenth Commandement though Popish Writers mince it and say that it is not truely and properly sinne but the cause of sinne and by the Apostle Paul

faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing

called sinne therefore figuratiuely and improperly But I haue spoken of this before in the proper place To the third Aquinas hath answered well already wherein it is generally consented that lust is the next and immediate cause of sinne alwaies other tempters worke but by our lust The deuill could not haue preuailed against Eue had she not been drawn by her owne desire and stirred vp when she looked vpon the forbidden fruit Faber addeth Faber that the Apostle speaketh of men void of all grace and liuing onely by sense like the brute beast whom to carry away to sinne lust alone is sufficient for so much as the soule lieth dead as it were in such and so they are carried any whither by sense euen as a dead Marriner in a ship tossed by the waues of the Sea 3 If it be demanded in what manner lust worketh vnto sin and whether death be not due till sinne is perfected by custome because hee saith sinne being perfected bringeth forth death I answer that it worketh by a false perswasion and delight as the fish is drawne by the bait and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from a bait is vsed he is drawne away from good by thinking it not good and hauing in him a kinde of auersnesse there-from and allured to euill through the sweet and good apprehended to be therein Touching death Tho. Aquin. the issue of sinne being perfected Tho. Aquinas hath answered it well already that sinne perfected is said to bring forth death because there is not that likelihood of being conuerted and turned from sinne in such as are growne to a custome of sinning as in these that haue sometime sinned onely Ier. 13.23 yea the Prophet speaketh of it as impossible Can a Blackmore put away his blacknesse or a Leopard his spots so they that haue accustomed to doe euill cannot learne to doe well Pareus Pareus saith that it is said so because that euen in the iudgement of men sinne comming into act deserueth death Faber Faber because it is not deadly if in the conception it be disliked and withstood Popish Writers gather from hence that lust is no sinne and that the first motions vnto sinne are not sinne and that motions vnto sinne with some consent are not mortall sinnes that is worthy of death but veniall But that lust is sinne is plaine first because the Law saith Thou shalt not lust secondly because S. Paul calleth it sinne Rom. 7.12 thirdly because it is the cause of sinne and by the Law of God not onely sinne but the cause and the degrees of it are forbidden Secondly that the first motions are sinne is plaine also because they draw a man from good and intice him to euill and so are the materiall and efficient cause of sinne and censured therefore by Saint Paul as sinne Rom. 7.8 17. And therefore thirdly much more motions with some consent are sinne and worthy of death seeing this is the wages of euery sinne yea Rom. 5.13 euen of the mother of sinne Lust before that it breaketh forth into act 4 If it be demanded what is meant by euery good gift and by euery perfect gift It is to bee vnderstood that there are two different words vsed to expresse these gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine translation datum donum and for good there it is read euery best gift which also pleaseth Beza best I doe not finde any distinction to be made amongst Expositors betwixt these two but onely in Thomas Aquinas Beza Piscat Tho Aquin. Gorran Faber which hath beene already set downe Most hold that spirituall gifts only are meant here which alone are truly good and perfect and this is most agreeable to the scope of the place which is to teach that no euill is suggested to the minde by God For he that is the Author of all good and grace vnto vs cannot be the Author of euill also Pareus Pareus vnderstandeth all other good things of this life also and so the infinite goodnesse of God is yet more set forth The gifts of grace according to some are said to bee perfect because they tend to the perfecting of the new man but I thinke rather that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew Gods vnchangeablenesse in his gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that his gifts are altogether good for vs and not euill or hurtfull any way as the gifts of men are The Father of Lights God is said to be Light Faber and so is the Sonne and so is the holy Ghost and according to this we confesse him in the Church to be Light of Light and here the Father of Lights not because hee begetteth these Lights but amongst the Lights he is Father August de speculo and an effect of this light is grace seasoning the hearts of the faithfull He may also be said to be the Father of Lights Deus omnipotens cursus temporis dici nocti que alternatione apud te nequaquam variatur hoc vere est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so per conuers solis reciprocat a tropico in tropicum hoc autem in d●o non fit quia● pud cum nulla nox est dies autem perpetua quia lux est ind fi●●e●s Aug. l. b. 1. de Ciuit. dei with reference to the Sunne Moone and Starres by the influence whereof the earth is made fruitfull With whom there is no mutation or shadow of change This S. Augustine hath notably expounded saying Almighty God is no whit varied towards thee by the change of the course of the time of the night and of the day There is indeed a shadow of change in the Sunne when it returneth from tropicke to tropicke but it is not so with God who is a neuer-failing light and in whom is no darknesse for in alluding to the Sun mouing between the Tropicks no doubt but the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this serueth to answer an obiection But God may vary though now all good commeth from him Sol. No there is no variation or shadow of changing in him Augustine elsewhere turneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment saying that there is not any change in God not for a moment of time If such places of Scripture be obiected as wherein God is said to repent and not to do what he had threatned It is answered that herein change is attributed vnto him per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the euent and in threatning and not doing accordingly he changed not because his threatnings are alwaies conditionall If it be said further that he altered the seruice sometime constituted by him in the time of Moses Ans It was constituted but till the comming of the Messiah as is plaine Dan. 9.24 Note that