Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	use_v	zeal_n	zealous_a	26	3	9.8517	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94294	A discourse of the right of the Church in a Christian state: by Herbert Thorndike.	Thorndike, Herbert, 1598-1672.	1649 (1649)	Wing T1045; Thomason E1232_1; ESTC R203741	232,634	531

Jesus Christ and confirmed by the Word of God they went forth preaching that the kingdome of God was coming Preaching then through Countries and Cities they constituted the first-fruits of them overseers and ministers of those that should beleeve This he thus prosecutes p. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Apostles knew by our Lord Jesus Christ that there would be strife about the name of Bishop And for that cause perfectly foreknowing it they constituted the aforesaid and gave order for the future that when they should fall asleep other approved persons should succeed into their Ministery Those therefore that were constituted by them or afterwards by other approved persons we conceive to be unjustly put out of their Ministery The sense of these words is some what obscure by reason of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth here afterwards as in Acts XIII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles besought that these things might be spoken to them the Sabbath after And so Cappellus de Dieu upon that Text of the Acts have observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same signification by Iosephus But here the case is plain that it cannot be otherwise understood because of that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must needs be those that were made afterwards Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as I can learn is no where read in all the Greek tongue but here so that we must take the signification either from the originall or from the consequence of the discourse The originall bears the sense which I conceive in translating it an Order well enough being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the consequence of the Discourse necessarily requires it For what reason doth he expresse why those whom he speaks of should be thought unjustly removed but because the Apostles had appointed that those whom they constituted should be succeeded by others I grant that he allegeth other considerations aggravating the fault of the Corinthians in putting out their Governours that is their Bishop and Presbyters for one or two of the Presbyters But he hath said nothing by all this which I have here produced unlesse we grant that it was not in their power to doe it meerly in this consideration because they succeeded such as were constituted by the Apostles For the Apostles had done nothing in appointing that others should succeed them whom they constituted if this succession could be voided by any Power but that which appointed it From the distinction advanced p. 276. between those things that are commanded every Christian and those things that are commanded the Body of the Church perhaps a resolution may be deduced what is absolutely necessary to salvation and what not And also what is absolutely necessary to salvation to be known and what not The Book de Cive maintains this Position that there is but one Article of the Faith necessary to salvation which is that our Lord Jesus is the Messias But the sufficience of it is further declared to imply the receiving of Christ for a Doctor sent by God in all things without exception to be beleeved and obeyed which manifestly infers the profession of all Christianity and the sincerity of the same And upon these terms I see no reason how to deny that upon this condition the thief upon the Crosse is promised life everlasting and the Eunuch of Aethiopia admitted to Baptism that is to remission of sins and the title to life everlasting According to that which is said here p. 16. that in danger of death or when there appeared an ardent zeal to Christianity men were admitted to Baptism without regular triall to wit upon the free and zealous profession of Christianity So Philip is ordered by the Spirit to give Baptism on the like terms as the Church used to doe But this makes no alteration in the necessity of those things that are to be known and undertook by those that regularly come to Baptism which continue no lesse necessary to salvation though the obligation of knowing and acknowledging them cannot take place either at all in them that die immediately or in them that are thus baptized before their Baptism It may then with a great deal of reason be said that all that and onely that which is contained in the Covenant of Baptism is necessary to salvation among which is the Unity of the Church and the obligation of every Christian to contribute towards the preservation of it But otherwise what this Covenant containeth this is not the place to dispute Some of the particulars remembred p. 289. that are in the Scriptures and yet oblige not the Church deserve to be considered more at large That the Apostle speaks not barely of the Sacrament of the Eucharist 1 Cor. XI but of the celebration thereof at their Feasts of Love beside that which hath been said upon divers occasions in this Discourse appears further by this Glosse which I finde in the written Copy lately alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords Supper saith he is to dine in the Church Whereby it may appear that the Sacrament of the Eucharist is properly called the Sacrament of the Lords Supper but not properly the Supper of the Lord. There is nothing can be propounded in a more expresse form of Precept then the decree of forbearing things sacrificed to Idols by the Councell at Jerusalem And yet it is manifest that it was but locall For if it had obliged the Church of Rome S. Paul could not have given them another Rule not to condemne one another Jews and Gentiles for eating or not eating For that this case is comprised within that Rule it appeareth because S. Paul is afraid that Jewish Christians should fall away from Christianity as enjoyning to renounce the Law and by consequence the Author of it which was manifestly the scandall of those at Ierusalem But if it had obliged the Church of Corinth much lesse could S. Paul have given leave to eate things sacrificed to Idols materially as Gods creatures which you have seen that he doth That under the Apostles Baptism was drenching of all the body under water appears by S. Pauls Discourse Rom. VI. 3 4 5. for how should the death and Resurrection of our Lord Christ be represented by Baptism otherwise And so the exception that is taken against the Baptism of Novatianus is that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius Eccles Hist VI. 43. Had water poured about him in bed because of his sicknesse So the solemnity of drenching was due though I shewed afore that the substance of the exception is grounded upon the weaknesse of his resolution to Christianity who would not undertake to professe it while persecution appeared For if that had not been the solemnity would not have been avoided The Vail of women in the Church which the Apostle requires 1 Cor. XI that it was to cover their faces though laid upon the head I

commendeth their faith when he reckoneth their sufferings among those great effects which it brought forth Heb. XI 35 36. And upon this account it is that in propounding this objection I said that it is taken out of the Scriptures not meaning thereby the Books of the Maccabees but those Scriptures which by consequence seem to approve of the Maccabees proceedings For on the other side it is manifest that they justified their arms upon title of Religion by the first breaking out of it 1 Mac. II. 24 26 27. where the zeal of the Law and the example of Phinehas is expressed to be that which moved Mattathias to kill the Jew whom he saw sacrificing to Idols and to maintain it by arms Whereby it is manifest that out of zeal to the Law they took arms to defend it lest it should be extinguished by the Tyranny of Antiochus and therefore that when their arms took effect and purchased them freedome and the Soveraignty to the race of Mattathias all this they held by Religion and by no other title And for this reason it is that they are called Maccabees though other extravagant reasons have been imagined by men of excellent learning For it is to be observed that all those that suffered as well as fought in this cause are called Maccabees no lesse then Judas Maccabaeus and therefore the histories of their acts are called the Books of the Maccabees in which is comprised as well the story of the Mother the seven children and others that suffered for the Law as the acts of Judas and his Successors And Josephus his Book in praise of that Mother and her children is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason of which is found in the Syriack in which language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Zelotes as you have it in Ferrarius his Nomenclator Syriacus And that this was the Title of their arms is more manifest by the case of the Jews under Caligula when out of his madnesse he commanded to set up his statue in the Temple at Jerusalem For as by Philo de Legatione ad Caium we understand that they were willing to undergo any thing and continue in obedience so they might enjoy their Religion So Josephus dissembleth not in the relation of that business Antiq. XVIII 11. that they would have taken arms rather then endure it if Caligula had not been slain in the mean time The clearing of this difficulty is to be fetched from the difference between the Law and the Gospel expressed in the words of our Lord to his Disciples that required him to call for fire from heaven upon those that would not entertain him Luke IX 55 56. Ye know not of what spirit ye are For the Son of man is not sent to destroy mens souls that is their lives but to save them For the Law worketh wrath and where there is no Law there is no transgression and by Law is the knowledge of sin saith the Apostle Rom. IV. 20. V. 15. VII 7. Therefore the Law suffered him that was next of kin to any man that was slain to kill him that slew him before it was judged whether he was slain by chance or by malice Num. XXXV 16 Therefore the Law commanded him that was tempted to Idolatry to seek the death of him that tempted him were he his father or never so near of kin Deut. XIII 6 11. In fine the Law being the condition of a temporall estate assigned at first by God to the people of Israel observing it can there be any marvell that it might be lawfull for that people to defend it by force and by that defense to regain the same estate Or will this draw any consequence in Christianity to make it lawfull to take arms upon the title thereof and so to hold estates of this world by the same title in case those arms take effect For the Gospel is the condition of life everlasting promised to those that embrace it including the Crosse of Christ and therefore renouncing all advantage of this world and equally belonging to all people and therefore maintaining all in the same estate of this world which it finds Therefore the zeal of Elias when he punished with fire from heaven those that attempted to seize him at the unjust command of an Idolatrous King our Lord declares not to sute with the Spirit of the Gospel the profession thereof being to take up Christs Crosse and to bear it with patience though under the Law it might be commendable Whereunto agreeth that which I said before that Heresie and Schism upon causes onely contrary to Christianity and that are not against the Law of Nature and Nations are no capitall crimes in Christian States And that in stead of death which the Law inflicteth upon him that obeyeth not the Consistory but causeth Schism the punishment allotted by the Gospel is onely to bee least in the kingdome of Heaven For if Soveraign Powers lawfully established being Christian are not enabled by their Christianity to inflict death on the said crimes when setting aside Christianity they are not liable to it much lesse is any man under a Soveraign Power enabled by his Christianity to use the Sword wherein Soveraignty consists for the maintenance of it Neither is it contrary to this that under the Gospel S. Peter punishes Ananias and Saphira with death and the Apostles as I shewed before were endowed with a miraculous power of inflicting bodily punishment upon those which obeyed them not the effects whereof were seen upon those whom they cast out of the Church as also upon Elymas struck with blindnesse by S. Paul for resisting his Gospel Nor that the souls under the Altar Apoc. VI. 10. pray for the vengeance of their bloud to be shewed upon the inhabitants of the earth For that which this Propheticall Vision representeth is to be understood sutably to Christianity and to the Kingdome of God attained by it Since therefore revenge is contrary to the principles of Christianity we cannot imagine that blessed souls desire it but the cry which they make must be understood to be the provocation of God to vengeance which their sufferings produce So much more pertinently attributed to blessed souls in as much as being acquainted with Gods counsels they approve and rejoyce in his Justice and the advancement of his Church by the means of it Now the power granted the Apostles of inflicting bodily punishments upon those that disobeyed them tended first to manifest that God was present in the Church and by consequence to subdue the world to Christianity and to win authority to the Church and the censures of it Whereas Elias when he called for fire from heaven as the Apostles desired our Lord might have been secured himself by the like miracles without destroying his enemies So he caused Baals Priests to be put to death not to vindicate the cause in debate which was already done by a miracle but to doe vengeance on them as malefactors