Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	world_n	worthy_a	26	3	5.6093	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86290	Historia quinqu-articularis: or, A declaration of the judgement of the Western Churches, and more particularly of the Church of England, in the five controverted points, reproched in these last times by the name of Arminianism. Collected in the way of an historicall narration, out of the publick acts and monuments, and most approved authors of those severall churches. By Peter Heylyn.	Heylyn, Peter, 1600-1662.	1660 (1660)	Wing H1721; Thomason E1020_1; Thomason E1020_2; Thomason E1020_3; Thomason E1020_4; ESTC R202407	247,220	357

the rest before that is to say the reconciliation of all men to Almighty God the universal redemption of Man-kinde by the death of Christ expresly justfied and maintained by the Church of England For though one in our late undertaking seem exceeding confident that the granting of universal redemption will draw no inconvenience with it as to the absoluteness of Gods decrees or to the insuperability of converting Grace or to the certain infallible perseverance of Gods elect after conversion Yet I dare say he will not be so confident in affirming this That if Christ did so far dye for all as to procure a salvation for all under the condition of faith and repentance as his own words are there can be any room for such an absolute decree of reprobation 〈…〉 and precedent to the death of Christ as his great masters in the school of Calvin have been pleased to teach him Now for the Doctrine of this Church in that particular it is exprest so clearly in the second article of the five before laid down that nothing needs be added either in way of explication or of confirmation howsoever for avoiding of all doubt and Haesitancy we will first add some farther testimonies touching the Doctrine of this Church in the point of universal redemption And secondly touching the applying of so great a benefit by universal vocation and finally we shall shew the causes why the benefit is not effectual unto all alike 5. And first as for the Doctrine of universal redemption it may be further proved by those words in the publick Carechism where the Childe is taught to say that he believeth in God the Son who redeemed with him all mankinde in that clause of the publique Letany where God the Son is called the Redeemer of the world in the passages of the latter Exhortation before the Communion where it is said That the Oblation of Christ once offered was a full perfect and sufficient Sacrifice for the sins of the WHOLE WORLD in the proper Preface appointed for the Communion on Easter-Day in which he is said to be the very Paschal Lamb that was offered for us and taketh away the sins of the world repeated in the greater Catechism to the same effect And finally in the Prayer of Conservation viz. Almighty God our heavenly Father which of thy tender mercies didst give thine onely Son Jesus Christ to suffer death upon the Cross for our Redemption who made there by his own Oblation of himself once offered a firm and perfect and sufficient Sacrifice Oblation and Satisfaction for the sins of the WHOLE WORLD To this purpose it is said in the Book of Homilies That the World being wrapt up in sin by the breaking of Gods Law God sent his onely Son our Saviour Christ into this world to fulfil the Law for us and by shedding of his most precious blood to make a Sacrifice and Satisfaction or as it may be called amends to his Father for our sins to asswage his wrath and indignation conceived against us for the same Out of which words it may be very well concluded That the world being wrapt up in sin the Recompence and Satisfaction which was made to God must be made to him for the sins of the world or else the plaister had not been commensurate to the sore nor so much to the magnifying of Gods wonderful mercies in the offered means of Reconcilement betwixt God and man the Homily must else fall short of that which is taught in the Articles In which besides what was before delivered from the second and 31. concerning the Redemption of the world by the death of Christ it is affirmed in the 15 as plain as may be That Christ came to be a Lamb without spot who by the Sacrifice of himself once made should take away the sins of the world Then which there can be nothing more conducible to the point in hand 6. And to this purpose also when Christ our Saviour was pleased to Authorize his Holy Apostles to preach the Good Tidings of Salvation he gave them both a Command and a Commission To go into all the world and preach the Gospel to every Creature Mark 16. 15. So that there was no part of the world nor any Creature in the same that is to say no Rational Creature which seems to be excluded from a possibility of obtaining Salvation by the Preaching of the Gospel to them if with a faith unfeigned they believed the same Which the Church further teacheth us in this following Prayer appointed to be used in the Ordering of such as are called unto the Office of the Holy Priesthood viz. ' Almighty God and Heavenly Father which of thine Infinite Love and Goodness toward us hast given to us thy Only and Most Dear Beloved Son Jesus Christ to be our Redeemer and Author of Everlasting Life who after he had made perfect our Redemption by his Death and was ascended into Heaven sent forth abroad into the world his Apostles Prophets Evangelists Doctors and Pastors by whose Labour and Ministry he gathered together a great Frock in all the Parts of the World to set forth the Eternal Praise of his Holy Name For these so great Benefits of thy Eternal Goodness and for that thou hast vouchsafed to call thy Servant here present to the same Office and Ministry of Salvation of Mankind we render unto thee most hearty thinks and we worship preise thee and we humbly beseech thee by the same thy Son to grant unto all which either here or elsewhere call upon thy name that we may shew our selves thankful to thee for these and all other thy benefits and that we may daily encrease and go forward in the knowledge and faith of thee and thy Son by the Holy Spirit So that as well by these thy Ministers as by them to whom they shall be appointed Ministers thy Holy Name may be always glorified and thy Blessed Kingdom enlarged through the same thy Son our Lord Jesus Christ who liveth and reigneth with thee in the Unity of the same Holy Spirit world without end Amen ' Which Form in Ordering and Consecrating Bishops Priests and Deacons I note this onely by the way being drawn up by those which had the making of the first Liturgie of King Edward the sixth and confirmed by Act of Parliament in the fifth and sixth of the said King was afterwards also ratified by Act of Parliament in the eighth year of Queen Elizabeth and ever since hath had its place amongst the Publique Monuments and Records of the Church of England 7. To these I shall onely adde one single testimony out of the Writings of each of the three godly Martyrs before remembred the point being so clearly stated by some of our Divines commonly called Calvinists though not by the Outlandish also that any longer insisting on it may be thought unnecessary First then Bishop Cranmer tells us in the Preface to his Book against Gardiner of Winchester

benefit of our Saviours sufferings to a few particulars nothing of Gods invincible working on the hearts of his chosen ones or the impossibility of mans co-operating any further in his resurrection from the death of sin to the life of lighteousness then in that of his body from the grave to the life of glory nothing that teacheth any such certainly or infallibly of persevering in the faith and favour of God as all the sinnes of the world are not able to deprive them of it but that they shal must necessarily be brought again into the place and station from which they had fallen And as for the last of the said two passages being the very same with that in the Authours Latine and the English translation of the same there is nothing in it which either a true English Protestant or a Belgick Remonstrant may not easily grant and yet preserve himself from falling into Calvinisme in any of the points disputed For granting that the Church is the universal number and fellowship of all the faithful whom God through Christ hath before all beginning of time appointed to everlasting life Yet must it so be understood that either they were appointed to eternal life upon the supposition of their faith and repentance which may extend to the including of all those who are called to the external participation of the Word and Sacraments or else that it is meant specially of such as are appointed from all eternity to life everlasting without excluding any from the Dignity of being members of the Church who have received the outward call and openly joyne with them in all publick duties and thereby pass in common estimate amongst the faithful believers And then this definition will afford no comfort to our moderne Calvinists or create any inconvenience unto those whom they call Arminians CHAP. XVIII A Declaration of the Doctrine in the Points disputed under the new establishment made by Queen Elizabeth 1. THe Doctrine of the second Book of Homilies concerning the wilful fall of Adam the miserable estate of man the restitution of lost man in Jesus Christ and the universal redemption of all man-kinde by his death and passion 2. The doctrine of the said second Book concerning universal grace the possibility of a total and final falling and the co-operation of mans will with the grace of God 3. The judgement of Reverend Bishop Jewell touching the universal redemption of mankinde by the death of Christ Predestination grounded upon faith in Christ and reached out unto all them that believe in him by Mr. Alexander Powell 4. Dr. Harsnet in his Sermon at St. Pauls crosse Anno 1584. sheweth that the absolute decree of Reprobation turneth the truth of God into a lie and makes him to be the Authour of sinne 5. That it deprives man of the natural freedome of his will makes God himself to be double minded to have two contrary wills and to delight in mocking his poor creature man 6. And finally that it makes God more cruel and unmerciful then the greatest Tyrant contrary to the truth of Scripture and the constant Doctrine of the Fathers 7. The rest of the said Sermon reduced unto certaine other heads directly contrary to the Calvinian Doctrines in the points disputed 8. Certain considerations on the Sermon aforesaid with reference to the subject of it as also to the time place and persons in and before which it was first preached An Answer to some Objections concerning a pretended Recantation falsly affirmed to have been made by the said Mr. Harsnet 10. That in the judgement of the Right learned Dr. King after Bishop of London the alteration of Gods denounced judgements in some certaine cases infers no alteration in his councels the difference between the changing of the will and to will a change 11. That there is something in Gods decrees revealed to us and something concealed unto himself the difference between the inferiour and superiour causes and of the conditionalty of Gods threats and promises 12. The accomodating of the former part of this discourse to the case of the Ninevites 13. And not the case of the Ninevites to the case disputed 1. THese Obstacles being thus removed I shall proceed unto a Declaration of the Churches Doctrine under this new establishment made by Queen Eliz. And first all Arguments derived from the publick Liturgie and the first book of Homilies being still in force we will next see what is delivered in the Homilies of the second part establisht by a special Article and thereby made a part of the doctrine here by law established And first as touching the doctrine of Predestination it is declared in the Homily of the Nativity ' That as in Adam all men universally sinned so in Adam all men received the reward of sinne that is to say became mortal and subject unto death having in themselves nothing but everlasting condemnation both of body and soul that man being in this wretched case it pleased God to make a new Covenant with him namely that he would send a Mediatour or Messias into the world which should make intercession and put himself as a stay between both parties to pacifie wrath and indignation conceived against sin and to deliver man out of the miserable curse and cursed misery whereunto he was fallen headlong by disobeying the Will and Commandment of the onely Lord and Maker Nor secondly was this deliverance and redemption partial intended onely for a few but general and universal for all man-kinde the said Homily telling us not long after that all this was done to the end the promise and covenant of God made unto Abraham and his posterity concerning the Redemption of the world might be credited and believed to deliver man-kinde from the bitter curse of the Law and make perfect satisfaction by his death for the sinnes of all people ' For the accomplishment whereof ' It was expedient saith the Homily that our Mediatour should be such an one as might take upon him the sins of mankinde and sustain the due punishment thereof viz. death ' to the intent he might more fully and perfectly make satisfaction for man-kinde which is as plaine as words can make it and yet not more plaine then that which followeth in the Homily of the worthy receiving of the Sacrament Fol. 200. 2. Nor doth the Homily speak lesse plainly in another place concerning universal Grace then it doth speak to this in reference to universal redemption as appears evidently by the first part of the Sermon against the perill of Idolatry in which it is declared in the way of paraphrase on some passages in the 40. Chapter of the Prophet Isaiah ' that it had been preached to men from the beginning and how by the creation of the world and the greatness of the work they might understand the Majesty of God the Creator and Maker of all things to be greater then it should be expressed in any image or bodily similitude ' And