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_v	word_n	wrath_n	31	3	7.3476	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11006	Fiue and twentie lectures, vpon the last sermon and conference of our Lord Iesus Christ, with his disciples immediately before his Passion contained in the fourteenth, fifteenth, and sixteenth chapters of the Gospel of Sainct Iohn. As also vpon that most excellent prayer, contained in the seuenteenth chap. of the same Gospel. Preached by the reuerend and faythfull seruant of God, M. Robert Rollok, minister of the Kirke (and rector of the Colledge) of Edinburgh.	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.	1619 (1619)	STC 21277; ESTC S116143	255,785	280

a sight of the Son looke that thou passe not by him Wilt thou doe as the Iew does The Iewes got not a sight of him because they passed by the Messias So let all thy trauell be to get the Lord Iesus But ye vvill say The Disciples might easily see him because hee vvas vvith them bodily and sensibly but howe can I see him I answere There are two kindes of sights the one is the Spirituall sight of the eye of the soule vvhich vve call Fayth vvhen thou hearest the glorious Euangel of Iesus and beliuest into it The other sight is vvith ●hy bodily eyes and thou vvho seest him heere vvith the eye of the soule by fayth thou shalt see him hereafter vvith thy bodily eyes Then vvee must not be so grosse as to thinke except vvee see the Lord Iesus vvith the eyes of the body that vvee get no sight of him for the sight vve haue vvith the eye of fayth is a precious sight and this sight maketh his members here to loue him exceedingly Iohn 20.29 hee sayth Thomas because thou hast seene mee thou belieuest but blessed shall they bee vvho hath not seene mee and yet belieueth Belieue but a short vvhile and thou shalt see the fairest sight that euer creature saw and in the meane time thou shalt get joye in belieuing vvhile thy fayth bee turned in sight 1. Pet. 1.8 he sayth Though vvee see him not yet belieuing in him vve rejoyce vvith a joy that is vnspeakable and glorious O then vvhat shall that joy be when thou shalt see his face But howe is it that in Christ vvee see the Father There is the ground The Father and the Sonne are one in glory in power in wisdome justice mercy c. Marke vvell this grounde When yee come to heare of Christ bring it vvith you and settle it into your heart The Father and the Sonne are one and the Sonne is the Image of his Father And this grounde being settled into your soule then the sinner shall rest in hope and shall haue joy and shall reach in to the Father and then the creature findeth the selfe sure and fast and it vvere in the fire and thou vvere in the denne vvith the Lyons and in the middest of death and extremity thy soule shall get rest for vvhat shall separate thee from the loue of God Yea as Paul saith Rom. 8. Thou shalt find thy selfe more than victorious And vvithout this security in Christ Iesus I vvill not giue a pennie for all the security of men and for all the remission of the Prince the Lord shal bruise thee down for al thy remission Well vvell the Lord be mercifull to vs and to our Prince c. When hee hath laide downe this last ground hee vseth sensible arguments to conuince them That they behoued to say That the Father vvas in him and hee in the Father that is that the ●od-head dwelt bodily in him The first argument is from the ●ordes he spake The second from the vvorkes hee vvrought So vvould he say vvould yee haue sure argumentes that the Father and I am one take heed to my vvords take heed to my works and in them yee shall see that I vvho speaketh am the Sonne of God The vvordes that the Lord spake in the vvorlde and the vvorkes hee vvrought bare vvitnesse to them that sawe him and hearde him that hee vvas God Hee spake vvith such a grace and vvith such authoritie and such a Majestie that they who hearde wondered at his doctrine In a worde hee was such a Man as neuer was Looke what the seruantes of the Pharisees said when they had no power to touch him Neuer man spake as this man Iohn 7. vers 46. The Pharisees themselues vnderstanding the worke that hee wrought in giuing sight to the man that was borne blinde were forced to saye It cannot bee but this man is of God Chap. 9. vers 16. But Brethren come to his Disciples The enemies were astonished but his Disciples were not so but they felt the sweetnesse that was in him as Peter confesseth Where shall wee goe to thou hast the wordes of eternall life Chap. 6 vers 68. Hee saide The wordes of Iesus had power to life So the two Disciples when they were going to Emmaus after hee had left speaking to them and was gone away they saide Did not our heartes burne within vs while hee talked with vs by the waye and when hee opened to vs the Scriptures Luke 24.32 The worde of the Lord hath power to burne vp the drosse of the heart Wee also by the preaching of the Gospel finde by experience that life is conuoyed to our soule What meaneth this It meaneth that the Lord who spake was life and that the Godhead dwelt in him Set mee vp a Philosopher vvill his vvordes giue life No the vvordes of man can giue thee no life but the vvordes of the Author of Life giueth life It is true vvee haue not the Lord himselfe outwardlie speaking vnto vs but all that is spoken of him nowe it is spoken by infirme men and sinners vveake sillie bodies and this is the cause vvhy the vvorlde contemneth the Gospel It pleaseth the Lord so to confound the vvisdome of the vvorlde But it is also true If they vvho preach the Gospel seeke the glorie of the Lorde Iesus and the saluation of man they shall haue this vantage The Lord will accompanie the worde spoken by them so powerfullie by his Spirite that it shall furnish life to the hearers Yee see this in experience and all the Sainctes vvho haue anie sight of Iesus Christ vvitnesse it And it vvere but a sillie base man vvho is speaking the vvorde that same vvorde vvill haue power to life And this is the meane the Lorde vseth vvhile his comming againe And albeit the vvorde of the Crosse of Iesus to speake of an hanged man dying a death vvhich vvas cursed by God himselfe of Iesus nayled on the Crosse be the basest thing and the most foolish thing in the vvorlde yet Paul sayeth The vvorde of the same Crosse of IESVS is the power of GOD to Life to them vvho belieue It is the power of GOD and the vvisedome of GOD The greatest wisedome and power that anie faythfull soule can feele is the Crosse vvhich is foolishnesse to the vvorlde and they thinke all the vvisedome of men to bee but foolishnesse in respect of the meanest portion of that vvisdome What meaneth this vvisedome preached by vveake men of the Crosse of a crucified man vvhich conuoyeth life into the soule It meaneth this that the crucified man is the GOD of glorie Therefore holde fast this grounde and then thou shalt finde power comming from him to quicken thy dead soule and through his death thou shalt get life If hee had not died thou hadst neuer seene Life So all our life and all our joye is in his death And therefore let this bee all our glorie and our joye to rest vpon the Crosse

God and the Sonne another then in very deede faith in the one would prejudge the other for why faith in the heart cannot leane on two things or vpon two Gods or three So that we note here that faith must bee on one thing only if thou wilt put thy trust in any thing in this worlde on riches or honour c. it shall passe thy power to belieue in God if thou make many Gods it shall passe thy power to put thy trust in them all and it were no more but this that faith must be grounded on one only it is a sufficient argument to beare thee witnesse that there is but one God in substance the Father Sonne and holy Ghost So it is no prejudice to the Father that wee belieue in the Sonne yea I say more there is no fayth in the Father but thorowe the Sonne And if thy fayth reach not thorow the Sonne and thorow the nature of man in him it shall passe thy power to belieue in the Father for God dwelleth in a light without accesse no creature can come there no not the Angels without the Sonne there is no sight of that Majestie but in the Sonne the LORD IESVS Men trowes the Iewes trowes to get a sight of that Father and to pierce the cloudes without the Sonne No there is no sight of him without Christ Iesus and him crucified for in him only shineth the glorie justice mercy and power of his Father because he is the Image of the Father and the in-grauen forme of his person So wouldest thou belieue in God thou must passe thorow the Sonne to the Father This is the trueth search and see if it can bee possible to thee to get any grip of God or if thou canst get any joy without Iesus No thou canst not but when thou apprehendest Iesus Christ thou piercest in to that light and tastest of that joye This is the way to belieue in God The next argument he vseth to comfort them when hee should depart is this Jn my Fathers House are many dwelling places if it were not so I would haue tolde you I would not lie to you and now saith he I goe to prepare a place for you As though the Lord would say Be not troubled at my departure for why my departure is for your weale my departure is to prepare a place in Heauen for you and if I go not before you ye can haue no place there intill There was neuer yet since the beginning of the world and since the fall of Adam man or woman that euer entered into Heauen or shall enter there and get a place there but by the vertue of the Ascension of Iesus Christ The Fathers Adam Abraham Isaac and Iaakob neuer one of them entered into Heauen but by vertue of his Ascension and neuer one shall enter at that great day but by vertue of his Ascension Looke how we should belieue that Article of our Creede the Ascension of the Lord Iesus Before the Lord Iesus came into the world in the nature of man all the Fathers that liued before him from the beginning of the worlde after they departed this life came to Heauen onely by vertue of the Ascension of Christ It is true their soules went to Heauen immediately the soules of Abraham Isaac and Iaakob went to Heauen immediatlie But how By the vertue of Iesus Christ that was to come in the flesh and by the vertue of his Ascension that was to come What euer the good they got they got it all thorow him that was to come their soules went vp to the Heauen by fayth in him that was to come As for vs who liue now in this worlde after his manifestation neuer one of vs goeth to Heauen or seeth him or getteth any place in Heauen but by vertue of his glorious Ascension past already as the Fathers got entry into Heauen by vertue of his Ascension to come What euer grace hath bene and what euer shall come into the world all hath bene thorow Iesus Christ There is a difference here to be vnderstood betwixt the measure of grace the Fathers got before the Ascension and the grace wee get now since the manifestation of Iesus Christ Wee haue a great vantage of these Fathers all the grace they got was by vertue of Christ to come but wee get grace by vertue of Christ already come The vertue of him before his comming was not so great as it was at his comming and after he passed vp to Heauen Why should wee haue such a benefite and not knowe it Albeit the soules of mea went vp to Heauen before his comming yet not so many as nowe goe since hee came and since hee hath taken place in Heauen himselfe before there were but few got entry into Heauen there was but a little doore of Heauen open the great multitude got not entry there Therefore the Apostle Hebr. 9.8 saieth So long as that olde Tabernacle stoode the waye to the Sanctuary was not open But nowe what grace what mercy is showne to vs that are borne since the comming of Christ if wee get a sight of him But woe to vs if we belieue not The vertue of his comming into the world hath a thousand times greater force to open Heauen than of before Nowe all the yates of Heauen since hee ascended stand wide open and so the Lord saith Violence is come to the Heauen and it is violently reaft vp Matth. 11.12 As hee would say Whereas few entered into the Heauen before nowe they rush in since the Lord Iesus is come and the yates shall stand vp aye and till the multitude of soules and bodies shall enter in Seeing wee haue this grace therefore miserable is the man who would not enter in when the yates are open and patent to let him in and well is that soule that will enter there But yee will say Why is there not entry into Heauen but by the vertue of Iesus Christ I thinke ye would know the reason of this There is none that can enter into Heauen but with an offering of blood Heauen is won by blood It is vnpossible for a sinner to enter into Heauen but by a Sacrifice So there is no remission of sinne but by shedding of blood Hebr. 9.22 The hight Priest of olde who was a Type of Christ durst not enter into the earthly Sanctuary which was a figure of Heauen where the glorious Arke was but with a Sacrifice with an offering and blood otherwise he would haue bene striken to death This meaned there is none entry to the Heauen to that Sanctuary which is not made with mens handes but by the Sonne of God himselfe and by his blood and sacrifice And why Because the wrath of God is against sinners that wrath cannot bee satisfied but by blood his mercy cannot prejudge his justice This ground being laid The Lord Iesus entereth into Heauen by blood hee entereth not there without a Sacrifice hee taketh the

the Son Whateuer they bee that the Lord Iesus loueth they shall see him by his holy Spirit howbeit he be in the Heauens Men will thinke this a matter of no great importance but it is the happiest thing in the worlde though senselesse sinners thinke nothing of it and count it of none importance It is true they who know not what sinne meaneth they who haue a sleeping conscience will make a little account of it and giue them the sight of the world they shall neuer desire to see Iesus Christ but the joyfullest sight that euer a ladened wearied sinner got who seeketh him in any measure is the sight of Iesus Christ I shall make a supposition to you If there were a man condemned to die what would he desire so earnestly as to get a mercifull sight of the Prince Nothing for hee would haue hope of life Now what is the estate of vs all by nature Paul telleth vs it in a word Wee are but dead and we are all concluded vnder sinne and damnation And what is it to die that death eternall Paul telleth vs Rom. 1.18 The wrath of God is manifest against all vngodlinesse and vnrighteousnesse of men from the Heauen The sinner thinketh hee is free when hee sayth and doeth mischiefe but he is captiue to death and damnation and our only deliuerance there from standeth in that mercifull presence of the Lord Iesus by fayth in our soules Thou shalt die that death euerlastingly in Hell and thou get not a sight of Iesus Christ Therefore let vs all striue to see out owne filthinesse the fairest of vs all is filthie wee are all but rotten stockes meete for nothing but to be casten into Hell The first degree till happinesse to a sinner is to feele the sense of his owne misery A sicke body who feeleth not the sicknesse is in most danger A sinner that lieth vnder sinne and feeleth it not is most miserable but a sinner that feeleth sinne and groneth vnder the burthen of it getteth a gracious sight A sad sinner getteth the sight of the Lord Iesus his deliuerer Dauid was glorious yet hee counted nothing of all if hee wanted the sight of the face of God Lift vp the light sayth he Psal 4. vers 6.7 of thy countenance vpon me and giue mee a sight of thy face and I shall bee more joyfull in heart than they will bee when their Wheate and their Wine did abound Therefore preasse to feele sinne that thou mayest seeke the presence of Iesus When the Lord spake this one of his Disciples entred in conference with him named Iudas not the traytor but a kinsman of the Lord Iesus who wrote that Epistle of Iude which is nowe extant hee asketh a question Wherefore is it that thou wilt make thy selfe manifest to vs and not to the world As hee would saye Is there not grace enough is there not mercy sufficient in thee to the whole world Why art thou then so sparing of it that so many die without fayth Is there not grace enough in Iesus Christ to suffice a thousand worlds Why will then God make a choyse See the maruelling of the vvorld Men considering there is so great grace and mercy in Iesus Christ as maye saue a thousande worldes they say Why is it that so fewe are saued in the vvorlde The Lord is not carefull to answere the question because it was more curious than profitable The world wondereth at the same this daye but there is none occasion of wonder It was no wonder that God in his Iustice shoulde cast all men into Hell but the wonder is that God is so mercifull to miserable mankinde that hee should sende his onely Sonne to die for any And the Angels maruell at this and desire to looke in into that mystery 1. Pet. 1.12 And this is the wondering of the godly that euer they should get mercy And this was the wondering of Paul Wonder and thou gette Christ thou hast cause to wonder that euer hee shoulde haue saued thee Paul Rom. chap. 9. vers 19. vvhere he speaketh of the eternall election and the eternall reprobation hee sayeth I hated Esau and I loued Iaakob before the foundation of the worlde The reason of man commeth in and sayth Then God is vnjust what was in Iaakob more than in Esau There is our reason wee make No holde thy tongue sayth the Apostle It was the will of God hee giueth not another cause on whom he will he sheweth mercy and whom he will he casteth off Our Lesson is Whether in time after men bee come into the vvorld it pleaseth God to giue his presence to some and to denie his presence to some other We should not bee curious in this but glorifie God in his mercy to vs vvho haue found the presence of the Lord Iesus and in his justice towards the wicked Or vvhether thou goe higher and consider his election and reprobation from all eternity Be not curious to inquire or to reason but knowing that it was the will of God saye Blessed bee thy will O Lord thou made the creature glorifie thy selfe in the creature Reason not with him but count all that hee doeth just and thou vvho canst count reuerently of God thou shalt reigne with him The reprobate commonly chideth with God and is curious in these thinges But as for the regenerate man hee reuerenceth the vvill of God and giueth him all honour and glory in all his vvorkes vvhether from all eternity or in time albeit hee perceiue not euident causes thereof Therefore speake thou reuerently of thy God and thinke reuerently of hi● that thou with him mayst reigne in glory Now to goe forward In the words following he answereth Iudas and marke well hee will not giue a direct answere to the question but leauing to answere to that curiositie hee followeth foorth his exhortation and sayeth Hee who will loue mee will keepe my Commandements Least that should seeme a fectlesse thing to keep his Commandements he sayth J shall loue him and least this should seeme fectlesse hee sayth The Father shall loue him and I and the Father will come and dwell with him This all was exponed in effect alreadie The Lord hee giueth not an answere to this curious question Hereby he learneth vs that we haue nothing adoe to be curious in questions in searching out the secret will of God It is ouer presumptuous a thing to vs to inquire that which is not communicated to the Angels they will not get leaue to sit on his secrete counsell Doe as hee commandeth thee to doe aske not why hee biddeth thee To come to the purpose wee haue in hande Wee shoulde not bee so curious to aske vvhy will not the Lorde saue the vvorlde as to enter into the waye of saluation our selues and to see that wee keepe his Commaundementes and loue him that hee may loue vs and louing vs hee may come and abide with vs and that not for a short space but