Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	witness_n	word_n	worship_v	24	3	7.4171	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06500	A commentarie vpon the fiftene Psalmes, called Psalmi graduum, that is, Psalmes of degrees faithfully copied out of the lectures of D. Martin Luther ; very frutefull and comfortable for all Christian afflicted consciences to reade ; translated out of Latine into Englishe by Henry Bull.	Luther, Martin, 1483-1546.; Bull, Henry, d. 1575?	1577 (1577)	STC 16975.5; ESTC S108926	281,089	318

to hope c. Yea the crosse and oppression of the Christians is the exaltation and triumph of the Church Let the aduersaries then doe what they li●t certaine it is that the more we are cast downe the more we are raised vp For there is no power against the Lorde Christ our captaine and our head hath a power aboue all power whereby he lifteth vp those that are cast downe whereby he raiseth the dead to life and those that are oppressed and ouercome he maketh able with ioyfull victory to ouercome For in that he is God it is his proper office to make all things of nothing and likewise of those thinges which be to make nothing Thus Dauid setteth forth the praise and commendation of Ierusalem For what a great benefite and blessing of God is it not onely to leaue a certain place where the people may come togither to serue and worship God but also a certaine sound of the presence of God by the publishing of his word When he saith This is my rest here will I dwel here will I speake here shall be my word my spirite then all is safe then what worke so euer it be though in outward appearance it seeme neuer so smal it is better then all the treasures of the world then the cutting away of the foreskin of the priuy mēbers is an acceptable worship vnto god To take vp a strawe from the earth if God so commaunded is a greater a more excellent worke and also a worship more pleasing God then all the glittering works of the whole papacy which haue no ground of the word of god This the heathen understood not and therefore they contemned Ierusalem and marueled why the people should resort thether certaine times of the yeare rather then to other cities Like as Naaman Cirus thought at the beginning that the waters of Damascus were no worse then the waters of Iordane but he had no commaundement of the Lord that he shoulde wash him selfe in those waters for the clensing of his leprosie It is the word alone therefore that maketh a difference betwene the Church of God and the Gentiles Papistes and all the Antichristian rable By this word it iudgeth it teacheth it baptiseth it distributeth the Lords supper it comforteth it reproueth it excommunicateth c. Thus I say Dauid extolleth and magnifieth his Ierusalem first in respect of the spirituall building therof because there is the kingdom and priesthood there is the word worship of the Lord then also in respect as wel of the material building as also of those things which pertaine to the good gouernment of a city as peace and vnitie lawes and iudgement but principally he speaketh not of that building and therfore he saith It is edified as a city where all may participate togither that is may come togither to worship the lord For there was no other place in al the world where the people might come togither to celebrate the name of the Lord but Ierusalem alone So that this verse is as an exposition of that place in Exod. VVhere I shall leaue a memoriall of my name there will I come vnto thee c. As if he said that place is Ierusalem in the which the people of God must congregate togither to heare his word to celebrate his name where also the Lord him selfe hath promised to dwell whether the people do flie in all their necessities to call vpon God for help and succoure c. This is the glory of Ierusalem to the which all the glory of the worlde was not able to be compared Therfore in S. Matthew it is called holy is so magnified here of the Prophet Albeit it was afterward horribly prophaned of the Gentiles But why doe the people gather togither in this place Verse 4. VVhereunto the tribes euen the tribes of the Lorde goe vp for a testimony or to testifie to Ierusalem and to praise the name of the Lord. This verse also conteineth in 〈◊〉 the words afore recited out of Exod VVhere I shall put a m●moriall of my name c. For this memoriall signifieth the whol● worship of God togither with the word that is the preaching of the promises and the law with the ministery of the priestes not ●●●ly in the sacrifices of the law but specially in the chiefest sacrifi●es of all that is of the celebrating praysing the name of the lord In the which were set forth spirituall consolations of victory against sinne and death and also temporall concerning the kingdom and political order These benefits he setteth forth when he speaketh of ascending vp and maketh a comparison betwene Ierusalem and other cities As if he said Other cities may flourish with riches and power more then this citie but this is it to the which the tribes doe ascend not as they doe in other nations but the tribes of the Lord which the Lorde him selfe hath chosen to be his people aboue all other nations of the earth and he to be their god And here he doth not exclude the Proselytes which were of the Gentiles and did associate them selues vnto this people for he speaketh simply of those that did ascend vp to heare the word and to inuocate the name of the Lord as the words that followe do declare For a testimony vnto Israel to praise the name of the Lord. Whereby he signifieth no other thing but that there was a place in Ierusalem appointed of the Lord for the preaching of the word and prayer And this is worthy to be noted that Dauid speaketh of no moe kindes of sacrifice but of these two onely He saith not that the temple was appoynted of God that sacrifices should there be slaine incence offered oblations made and euery man shewe him selfe thankfull vnto God with his gifts Of these things he maketh no mention at all albeit they were commaunded to be done no where else but in the temple Onely he speaketh of preaching the word and thanks giuing or prayer And albeit he reproueth not these sacrifices yet he plainly declareth that the summe of true religion is to heare the Lorde when he speaketh vnto vs and to inuocate and praise his holy name This is it for the which Dauid so highly praiseth his temple which we also ought specially to beholde in our temples that the tribes doe ascend vp thether to testifie vnto Ierusalem that is to teach and to heare the worde of god For so he meaneth by this word testifie as the Hebrewes haue many words to signifie the ministery of the word and doctrine To vtter to promise to confesse to sitte to iudge to testifie to teach all these words in effect doe signifie as much as to preach or publish the word The preachers are witnesses to the people of that they knowe whiche is not sene nor felt but beleued They are also witnesses which he are the word For when they heare it they testifie or beare witnesse against the

deuill the kingdom of the world sinne and death also against adulterers murtherers theeues false brethren c for the glory of God the aduancing of his kingdom chastitie innocencie charitie c. For God is inuisible and therefore when they are heard which teach and preach vnto vs the word of God then God him selfe is heard For he can not be heard but by witnesses and as S. Paule calleth them by his messengers That which is taught them in the Church is inuisible and absent and therefore can be apprehended by no other meanes but by the testimony of the word So the whole Gospell is a testimony for it speaketh of things absent and it is nothing else but the preaching of faith This I speake for the simple and ignorant concerning this word testifie This is the cause then why Dauid so reioyceth namely that his Ierusalem was builded to this ende that the worde of faith might there be preached whereby the people might learne to know what the will of God is what he intendeth to do with his people what punishment and plagues he threatneth to the wicked And this preaching is the testimony which Dauid here speaketh of made vnto the children of Israell gathered togither in this place whereby they were knowne to be the peculiar and chosen people of God from all other nations as he saith in an other Psalme He hath not so dealt with euery nation Wherfore we also haue great cause to acknowledge the rich blessing of God that the word of God is now purely sincerely preached emongst vs as it was then in Ierusalem and the sweete promises of the Gospell sounding in the eares consciences of the godly to their singular comfort and consolation also the threatnings of God published wherby the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assistance of the holy Ghost whom the father through Christ and for Christes sake poureth vppon them aboundantly which willingly and gladly receiue this testimony This is one part then of the true worship of God to learne the way how to worship God in such sort as best pleaseth him which consisteth in teaching of the word hearing of God when he speaketh vnto vs by his witnesses and therefore the Deuill desireth nothing so much as to hinder the preaching hearing of the worde For this cause he rayseth vp as ye heard in the first Psalme lying lippes and deceitful tongues he stirreth vp the worlde with sword and power to oppresse the godly and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same But contrariwise to build Churches and gorgiously to decke them for the maintenance of masses oblations false worship and idolatrie all this he can abide well enough for by these thinges he knoweth that his strength is not diminished nor his power weakened But when the word of God is preached concerning remission of sinnes the righteousnes that commeth by Christ and life euerlasting this doctrine destroyeth his kingdom This causeth him to rage and to seeke by all meanes possible how he may hinder the course of the gospell The other part of the worship of God is to praise the name of the Lord. This Dauid maketh the second kinde of worship when he commendeth his Ierusalem And here againe note that he speaketh nothing of the sacrifices of the law for albeit he doth not discommend them as I said before yet he reckeneth them but as chaffe in comparison of the word and the fruite which followeth thereof which is thanks geuing And if he had named the sleying of sacrifices euery man had not bene able to serue God with that kinde of worshippe Therefore he requireth nothing else but that which they were able to do without great charges which yet notwithstanding very few did He did not condemne the building of the temple which afterwards should be done by his sonne Salomon but did earnestly desire the same and the cause why he did desire it here you see namely that first the name of God might there be preached and then that God might there accept the praiers of his people with praise and thanks geuing for his benefits receiued Hitherto we haue heard how the Prophete extolleth and magnifieth the incomparable gift benefit of God the word I meane with thanks and praise vnto God for the same For that is a benefite and blessing in dede which is knowne and acknowledged so to be All the world as we see is full euen glutted with the benefits of God notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God and therefore it taketh and vseth them no otherwise then hogges doe their draffe swill But Dauid seeth that God had geuen him a kingdom wherin the pure word of God and true religion flourished This great benefite he acknowledgeth and therefore he so reioyceth and magnifieth his Ierusalem as a place appointed by the Lords owne mouth where the people might come togither to heare the word of God and to giue thankes vnto God for his benefites out of the which place it was not possible to find god The Gentiles because they had not the word nor this hearing whereof Dauid here speaketh could not find god Hereby we may see how horrible a thing it is to contemne and to loth the word For what can be more horrible then that man a weake creature nothing but earth dust should so lift vp him selfe in pride that when the maiestie of God speaketh most louingly inuiteth him to heare he will not heare And yet we see that there is nothing more common then this impietie this horrible contempt this deuilish lothing of the worde of God emongst all sortes of men The cause is for that we heare not the Lord speaking now vnto vs in his Maiesty as he spake in the moūt Sinai at what time the people were astonished trembled at the terrible voyce of the Lord yet how soone had they forgotten the Lord and murmured both against the Lord and against Moises Thus in his Maiestie he speaketh no more but he speaketh nowe vnto vs by men and therefore he is contemned Horrible it is that Sodome was burnt vp with fire from heauen Horrible it is also that the whole world was destroied with water Moreouer the daily examples of impiety and wickedness as murther whoredom c. are such that they can not be heard without horrour trembling But how horrible so euer all these thinges be yet is it much more horrible to contemne God when by his word he speaketh vnto vs which al the world doth at this day not only they which persecute the word with open tyranny but such also as are euen emongst vs at the beginning seemed to receiue this doctrine with great reioycing Wherefore Dauid exhorteth

extremitie of his tentation The minde oppressed with terrour and desperation can not pray so long as such desperate assaultes doe endure but bursteth out rather into blasphemy murmuring against God and can not thinke wel or reuerently of god But when the extremitie of the conflict is past thē beginneth this crying vnto God and this vehement desire which the mind before oppressed with anguish and sorrowe could scarsely once feele It helpeth an afflicted conscience also very much as I haue said to heare some faithfull brother with comfortable exhortation counsel out of the word of God saying on this wise Brother why art thou so heauy harted Doest thou not heare that God will not the death of a sinner hast thou forgotten that God commaundeth thee to beleeue in him to trust in him Looke vpon the first commaundement What is it what requireth it else but that we shoulde worship God in faith and hope Why then shouldest thou not trust in his goo●nes and mercie Why shouldest thou despaire This is to heape sinne vpon sinne and whereas thou wast a sinner before in the second table and in the inferior degre of the commaundements of God now thou settest thy selfe in the firste table also and in the highest degree adding to thy other sinnes desperation and incredulitie c. When the heauy and troubled conscience is thus earnestly stirred vp to a stedfast hope and trust in God and to the consideration of Gods great mercie and goodnes towardes the penitent and afflicted then beginneth to arise some sparke of faith and groning of the harte bursting out into these or the like wordes Oh that I could These vnspeakeable gronings the spirite helpeth and at the length there followeth some feeling of relese comfort For God can not reiect or neglect these gronings Of these gronings we see a shadowe as it were in the first verses But why doest thou grone why art thou heauie Harken what followeth Verse 3. If thou Lorde wilt streitly marke what is done amisse O Lord who may abide it This verse in our diuinitie is well knowne neither doe I seee how either our aduersaries or Satan him selfe can auoyde it For what can they say or what haue we here that may moue vs any way to doubt As for Dauid it is witnessed of him that he was a man after Gods owne hart and in deede he is a singular example to all posteritie in all kind of godlines For although through the murther of Vrias and his adultery with Barsabe he is not with out reproch yet how great was his humilitie when the Prophete reproued him and how feruent was his faith when he raysed him vp againe Beholde moreouer his singular patience in affliction his carefull and continuall trauell for the amplifying and adnauncing of the kingdome of God of the true seruice and worship of god What should I say more Dauid hath not many fellowes whether ye consider his life and his faith or the witnes pronounced of him by the Lorde him selfe and yet he notwithstanding so excellent and so holy a man is compelled plainely to confesse his imperfection saying If thou Lorde wilte straitly marke what is done amisse O Lord who may abide it Is not this then absolutely to deny all the righteousnes puritie holines of men what so euer they be Likewise in the 31. Psalme thus he speaketh euen of those whom he calleth godly and holy For this shal euery one that is godly pray vnto thee that is for pardon and forgiuenes of their sinnes Where are they then that so highly extoll the righteousnes of workes seeing that Dauid him selfe in the sight of God simply renounceth and reiecteth his workes and all manner of righteousnes and onely desireth that the Lord would not streitly marke his iniquities But in deede our aduersaryes talke now somwhat more moderately in this matter then heretofore they haue done For they doe not now deny that faith iustifieth but yet they say that that faith which iustifieth must be furnished with charitie Thus like pies parrets they chatter and prate that they them selues doe not vnderstand But furnish faith how so euer ye list yet is this a general sentence If thou Lord wilt straitly mark what is done amisse O Lord who who may abide it Surely no man liuing For if any man had bene able to abide it then Dauid no doubt had bene able being so holy a man so perfect in the word of the Lorde so often and so many wayes exercised and tryed with afflictions to confirme and stablish him in faith and in the feare of the Lorde For I doe not thinke that emongest all the Papistes there is any one so impudent that will not thinke him selfe farre inferiour to Dauid and yet Dauid saith that righteousnes commeth not by workes For sayth he If thou wilt marke what is done amisse no man shall bee able to abide it or to stande in thy sight O Lorde Wherefore let no man trust that by his owne merites or righteousnes he shall be able to stande against the terror of death and the iudgement of god Neither doe I suppose that emongest our aduersaries there is any suche as dare presume to enter into the iudgement of God trusting vpon his owne righteousnes and yet they teach commaund and exhort other so to doe But we teach a contrary doctrine leading the Church from this false trust to a trust and confidence in the merite and death of Christ and for this cause they condemne vs as heretikes Is not this extreme malice They will not doe them selues that they teach other to doe For when death cōmeth they dare not trust to their owne merits and yet will they force other so to doe or most cruelly condemne them for heretikes Thus we are taught by the experience of all such as are not vtterly voyd of vnderstanding that no man liuing ouercommeth by his owne works or righteousnes in Gods sight and yet the whole nature of man when it is not vnder tentation still looketh vnto workes and seeketh meanes how it may by them please god But here is set forth vnto vs a simple and a plaine doctrine If thou Lord will marke what is done amisse none shall be able to abide it Who would then desire to enter into iudgement that he may be ouercome condemned cast away for euer This is therefore the summe and effect of all togither that we all Dauid Peter Paule c. were borne that we are that we liue and we die sinners But this is our glory our health and safetie that when by the Gospel we be instructed of the mercie of God and merite of Christ we leape ouer the boundes of the lawe and out of our owne workes as it were into an other world and into a newe light and comming vnto God with boldnes we say O Lorde we can not contend with thee in iudgement we can not dispute with thee as touching our