Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	write_v	265	4	5.0730	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85510	A modest vindication of the doctrine of conditions in the Covenant of Grace, and the defenders thereof, from the aspersions of arminianism & popery, which Mr. W. E. cast on them. By the late faithful and godly minister Mr. John Graile, minister of the gospel at Tidworth in the county of Wilts. Published with a preface concerning the nature of the Covenant of Grace, wherein is a discovery of the judgment of Dr. Twisse in the point of justification, clearing him from antinomianism therein. By Constant Jessop, minister of the Gospel at Wimborn minister in the county of Dorset. Whereunto is added, a sermon, preached at the funeral of the said Mr. John Grail. By Humphrey Chambers, D.D. and pastor of the church at Pewsie.	Graile, John.; Chambers, Humphrey, 1598 or 9-1662.; Jessop, Constantine, 1601 or 2-1658. Pauls sad farewel to his Ephesians.	1654 (1654)	Wing G1477; Thomason E817_1; Thomason E817_2; ESTC R207370	97,971	125

of hope of a future happinesse or glorious Resurrection 1 Thess 4. 13. Howbeit with due moderation in humility of soul and quiet submission to the will of God it is not onely warrantable but laudable a practice which grace bringeth the people of God unto to mourne over the faithful Messengers of God when they are by death called home out of this present world When Steven was slaine by the Jewes Devout men carried him to his Burial and made great lamentation over him This is mentioned by the Holy Ghost not as a groundlesse but as a gracious practice of these Believers evidencing their Christian love to Stephen that blessed Martyr of the Lord. In proportion to this great lamentation made by devout men at Stephens Funeral and the sore weeping of the Believers of Ephesus at Pauls final parting from them mentioned in my Text I doubt not but our mourning over our deceased Brother at this time is lawful and laudable in the presence of the Lord. I will not multiply words in reference to this our Reverend Brother now taken from us I shall leave his Works to praise him in the Gate being well assured that many who have felt and tasted the power and comfort of his Ministry will beare witnesse to him and the working of God in him for their good One thing there is relating to his death which I cannot omit that the Lord greatly testified his acceptation of him in his Work in that he dyed of Epaphroditus his sicknesse of whom the Apostle wrote That for the work of Christ he was nigh unto death The Work of Christ of which Epaphroditus was sick was as far as wee can judge a special part of the Disease of which this our Brother dyed for after that some symptomes and beginnings of a bodily weaknesse had seized upon him his turn came to supply a Lecture at a place somewhat remote from his owne habitation which therefore some neerly related to him earnestly perswaded him to forbear for that time but such was his Zeal towards the work of Christ that it caused him to neglect his friends advice and his own health and to overlook his present danger and so undertake the Work of Preaching the Gospel in his course under the weight of which labour of love his weak body did apparently sink in the time and place of that publick service after which returning home he declined more and more untill the time of his death Our Saviours words therefore seem plainly to reach this our Brother and pronounce him blessed Blessed is that servant whom the Lord when he cometh shall find so so doing The Lord when he came to this our Brother by death found him doing so doing doing his Lords Work faithfully and therefore looking on him we have cause to part with him rejoycingly being much assured of his blessednesse yet looking at our selves we have cause to part with him sadly when we consider that we shal have his help and see his face no more A Pillar is fallen and by the fall thereof a great breach made in this place this County this Land which that the Lord may be pleased in mercy to make up by increasing the number strengthning the hands and blessing the Labours of his faithful Servants in the Ministry we have great cause to bow our knees before him and to beg this favor from him in the name of the Lord Jesus to whom with the Father and blessed Spirit be praise and Glory for ever Amen FINIS a Vind. Ley Lect. 26. pag. 249. b Ames coron artic 1. c. 1. § 4 Impetration is the foundation of application c Camero in Ps 68. inter Arg Solut. Med. ult d Prideaux Ser● Draught of the brook And Perk. Ref. Cath. of Merit e Panstr Cathol tom 3. l. 14. c. 16. 21. ad 25. f Ibid. 9. 38. 12 Cor. 4. 17. h Jer. 3. 13. i 〈…〉 k 〈…〉 p. 112. l Gataker Rejoynd p. 31. m Fidem ponī ut conditionem salutem quidem antecedentem sed electionem ipsam consequentem nunquam à nostris negatum fuit summā verò cum religione constanter traeditum Cor. de Elect. c. 1. §. 4. p. 7. n 2 Thes 2. 11. o Rejoynder p. 47. p Si igitur haec esset mens et sententia Synodi quod simpliciter vellet monstrare illum de quo jam diximus modum et ordinem quo juxta Scripturae traditionem Deus utitur quando homines vult deducere ad justificationem et si illa quae Scriptura tradit procedere tribuerent non viribus liberi arbitrii sed gratiae Dei et operationi Sp. Sancti nec in illis praeparationibus constituerem meritum aut dignitatem propter quam justificemur facilè posset de vocabulo praeparationis dextrè juxta Scripturam intellecto conveniri Exam. part 1 p. 172. q Falsum est igitur quod in 9 canone nobis tribuunt quasi docemus nullum plane motum voluntatis divinitus donatum et excitatum praeced ere acceptionem justificationis Omnino enim docemus poenitentiam et contritionem praecedere Non dicimus praecedere tanquam meritum quod suâ dignitate cooperatur ad justificationem consequendam sed sicut sensus morbi aut dolor vulneris non est meritum sanationis sed urget et impellit ad desiderandum quaerendum et sucipiendum medicum r At Evangelium non promittit salutem absque ulla conditione legis observandae neque id nostrumquisquam docuit modò ne conditio pro merito sumatur tom 3. l. 15. c. 2. § 9. nam et fidei conditio non est antecedens sed consequens quia nullum fidei meritum attenditur sive fides non est causa salutis ſ Non negamus bona opera ullam relationem habere ad salutem habent enim relationem adjuncti consequentis et effecti ad salutem ut loquuntur adeptam et adjuncti antecedentis ac disponentis ad salutem adipiscendam atque etiam argumenti confirmantis fiduciam ac spem salutis sed negamus ulla opera nostra causam esse posse meritoriam justificationis ac salutis Bel. ener tom 4. lib. 6 cap 6. s Promissiones cum conditione obedientiae ut causae juris quod habemus ad rem promissam sunt propriae legis sed promissiones cum conditione obedientiae ut adjuncti aut effecti rei promissae vel dona●ionis ejus locum suum habent in benignissimae gratiae regno ubi meritis nostris nullus habetur locus cap. 5. §. 2. t Haec et hujusmodi opera cordis interna sunt omnibus justificatis necessaria non quod contineant in se efficaciam seu meritum justificationis sed quod juxta ordinationem divinam vel requirentur ut conditiones praeviae seu concurrentes sicuti poenitere et credere vel ut effecta à fide justificante necessariò manartia ut amare Deum diligere proximum De just act cap. 30. Q. 1.

even as Christ Jesus It is not possible to make a higher expression of enlarged love then this is whereby the Apostle set forth the affection which the believing Galatians bare towards him as a Minister of the Gospel who loved him and welcomed him upon this account as they would have done an Angel from Heaven or the Lord Jesus Christ himselfe if he had personally appeared and spoken to them The Grounds of this enlarged love of true Believers towards the faithful Ministers of the Gospel are amongst others which it would be too large exactly to treat of these which follow 1. First Believers look upon the faithful Ministers of the Gospel as a special gift of Christ unto his Church What thoughts soever others have of faithful Ministers yet true Believers know that they are in much love given by the Lord Christ for the edifying of his body till all the Members thereof come in the unity of the Faith and Knowledge of the Son of God unto a perfect man to the measure of the stature of the fulnesse of Christ And therefore Believers cannot but love such a guift of love proceeding from their beloved Lord and Saviour 2. Secondly True Believers look upon the faithful Ministers of the Gospel as Ambassadors for Christ in whome hee negotiateth with them in much mercy for the accomplishing their reconciliation to God and eternal happinesse 2 Corinth 5. 19 20. And therefore beholding Christ in them they cannot but greatly love them in Christ and very highly esteem them in love for their works sake 3. Thirdly True Believers are experimentally assured that the faithful Ministers of the Gospel are Ministerial Fathers to some and Nurses to all Gods people who hear the Gospel from their mouthes To such as are brought out of a state of ignorance and wickednesse unto the faith and obedience of Jesus Christ by the Gospel which they preach they are ministerial Fathers as we learne from what the Apostle wrote to the Corinthians Though ye have ten thousand Instructors in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel The Lord of his own will originally begetteth his children by the word of Truth dispensed in the mouthes of the Preachers of the Gospel for How shall they believe in him of whom they have not heard How shall they hear without a Preacher and how shall they preach except they be sent As it is written How beautiful upon the mountaines are the feet of them that preach the Gospel of peace and bring glad tidings of good things The faithful Ministers of the Gospel of peace given by our Lord Christ for the work of the Ministry are therefore Ministerial Fathers too and so as spiritual parents acknowledged and beloved by those who through their Ministry are brought to the faith of the Gospel To others who have formerly entertained the truth of the Gospel in a regenerating power the faithful Ministers of the Gospel are as Nurses cherishing and strengthening them by the Word of God which they preach For the same Word of the Gospel which begetteth nourisheth and buildeth up the people of God unto eternal life And in this second cherishing work the Ministers of the Gospel are and are acknowledged by believers for spiritual Nurses according to the Apostles expression to the Thessaloniuns We were gentle amongst you even as a nurse cherisheth her own children Now Nurses we know sometimes get away the love of children from their true parents and in the case before us it is often seen that though true believers cannot forget their ministerial Fathers yet they are apt to fall much in love with their spiritual Nurses who at present feed and refresh them with the word of Truth The sum is that as Fathers or Nurses or both all those that truly believe the Gospel are ready to love the faithful Ministers of the Gospel whilst they enjoy them Now this Truth being acknowledged the last point I am to speak to in the Doctrine becometh evident of it selfe namely That a faithful Minister is finally parted from with much sorrow by those who truly believe the Gospel for love is a strong bond knitting the soul so fast to that which is beloved that it cannot lose it or be loosed and parted from it without much sorrow We read that Jacob loved Joseph more then all his brethren and when he thought that Joseph was finally taken from him He rent his cloathes and put sackcloath upon his loynes and mourned for his son many dayes And all his sons and daughters rose up to comfort him and he refused to be comforted and he said For I will go down into the grave unto my son mourning And even thus it is betweene true Believers and faithful Ministers of the Gospel the true and great love which such Believers bear unto such Ministers makes their presence sweet and therefore necessarily their final parting very grievous unto them To this I will briefly add two further grounds of much sorrow in those who truly believe the Gospel for the final removal of faithful Ministers by death from them 1. First When faithful Ministers are taken away by death Believers are at an utter losse as to the enjoyment of any comfort or benefit from the person or personal Ministry of them that are so removed from them If they could have the least hope of re-enjoying a faithful Minister after death there would be yet some string of comfort to hold by at their departing but Believers know that this is a final parting from a faithful Minister they must never seek counsel or comfort or instruction more from his mouth death unavoydably putteth the servants of Christ to silence and taketh them off from being in their persons useful in the work of the Ministry unto the living for ever The Apostle Paul wrote to the Philippians that his abiding in the flesh would be needful for them for their furtherance and joy of Faith Philip. 1. v. 24 25. and thereby intimated that when he was by death removed from them they neither could expect nor should receive any farther benefit from his person or personal Ministry Herein our blessed Saviour happily differeth from and hath a transcendent preheminence above his servants in the Ministry that whereas their final parting from their people in the flesh maketh them personally unuseful to others for the time to come it was not so with our Lord Jesus Christ His parting from his people in the flesh caused a greater imparting of himself unto them in spiritual benefits as is testified by our Saviour himselfe saying to his Disciples Neverthelesse I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Our Saviour went away as a Mediatour and Advocate between God and Man and not as a bare Minister of the Gospel and

one spark of the Law of God therefore he justifieth God in his Word and confesseth that he is guilty of death and eternal damnation The first part then of Christianity is the preaching of repentance and the knowledg of our selves And some few lines after The Law doth nothing else but utter sin terrifie and humble and by this meanes prepareth us to Justification and driveth us to Christ And about two leaves after Being thus terrified by the Law the man utterly despaireth of his own strength he looks about and sigheth for the help of a Mediator and Saviour Here then cometh in good time the healthful Word of the Gospel and saith Son thy sins are forgiven thee believe in Jesus Christ crucified for thy sins These sayings of Luther Sir do fully assure me that Luther held a necessity of Legal sorrow and humiliation in persons to be justified and that to prepare them for Justification which is directly against the second Position of your former Sermons concerning the absolutenesse of the Gospel wherein you pleaded what you could against the necessity of such legal sorrow and humiliation But passe we over these and consult we Luther about that necessary mean of faith Let the Question be whether in the Gospel faith be not required to the actual enjoyment of Justification and Remission and to the obtaining of a right thereto and interest therein Or whether we may have a right to and interest in or actual enjoyment of these benefits without faith or before faith We wil not go beyond his Commentary on the Epistle to the Galatians for the discovering of his mind herein and begin we where we left Chap. 2. ver 16. Here is to be noted that these three Faith Christ and Acceptation or Imputation must be joyned together Faith taketh hold on Christ and hath him present as a Ring doth a precious stone and whosoever shall be found having this confidence in Christ apprehended in the heart him will God account for Righteous This is the mean and this is the merit whereby we attain the remission of sins and Righteousnesse So on vers 20. of the same Chapter a place cited already he teacheth that it is through faith we are united to Christ and come to call the benefits we have by him ours Cap. 3. 13. about the middle For as much then as Christ reigns by his grace in the hearts of the Faithful there is no sin no death nor curse But where Christ is not knowne there all these things do still remain Therefore all they that believe not do lack this inestimable benefit and glorious Victory And on ver 14. We are all accursed before God before we know Christ and there is no other way to avoid the Curse but to believe A little after This gift of the Spirit we receive not by any other Merits then by faith alone Ver. 26. Faith in Christ maketh us the children of God And Verse 28. comparing our believing to the looking on the brasen Serpent saith thus This is true faith concerning Christ and in Christ whereby we are made members of his body flesh of his flesh and bone of his bone In him therefore we live move and have our being Christ and our faith must be throughly joyned together Vers 29. If ye be Christs then are you Abrahams Seed that is to say If ye believe and be baptized into Christ If ye believe I say c. then are ye the children of Abraham not by nature but by Adoption Yea in the place first cited with which we shall conclude this testimony cha 2. 16. Because thou believest in me saith the Lord and thy faith layeth hold on Christ whom I have freely given unto thee that he might be thy Mediator and High Priest therefore be thou justified and righteous Wherefore God doth accept or account us as righteous only for our faith in Christ Because we do apprehend Christ by Faith all our sins now are no sins But where Christ and faith bee not there is no remission or covering of sins but meer Imputation of sinne and Condemnation I hope Sir in those places Luther speaks plainly enough to the purpose in hand and doth sufficiently declare his belief in this particular to be that faith is required to our justification and that to the obtaining of it that it doth marry us to Christ and so state us in a right unto his benefits that till we have this faith we are accursed caitiffes under death wrath and condemnation and that before God or in his sight Nay Sir he doth say that it is because of our faith and for our faith and that faith is the merit by which we have it which though I doubt not but may passe with a favourable construction yet are higher titles of Honour then any of our Divines do give unto her in pleading for Conditions in the Covenant Your next Author was Peter Martyr his Commentary on the Epistle to the Romans I have where I meet with that common place De Justificatione in it the passage you cite viz. We deny that the Testament of God concerning the remission of sins in Christ hath a condition annnexed to it But first I conceive that Martyr here denies only a condition of Works or a Legal condition Such legal conditions Pighius did plead for And that these are the conditions which Martyr doth deny his owne words in the very same page do clearly expresse For having in the line next after the passage you quote out of him alledged that of the Apostle at large Gal. 5. 15 16 17. hee presently from this Testimony drawes this inference as an Explication of his former negation of conditions in the Testaments Haec verba clarissimè docent These words do most clearly teach that the Testament which God made with Abraham was pure and absolute et sine ulla legali conditione and without any legal condition But that he should deny the condition of faith or that faith was required to Justification that common place shewes not but rather the contrary for about some leaves after speaking of that Rom. 4. It shall be imputed to us as it was to Abraham if we believe he thus saith Is it not here clearly enough said That we must believe that that Jesus Christ whom God raised againe died and rose again that we might be justified and that all our sins might be forgiven us And a little after Every one that seeth the Son and believeth on him hath eternal life Thus therefore we infer But I believe on the Son of God therefore I now have and shall have that which he hath promised Vnlesse faith be wanting wher by we may apprehend the things offered we are justified by the Promises Martyr in that common place reasons wholly against Justification by works And the condition there spoken of unlesse we will do apparent injury to the Author we must understand the condition of works or of the Law which