Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_n	world_n	worldly_a	78	3	7.6505	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06810	Timothies taske: or a Christian sea-card guiding through the coastes of a peaceable conscience to a peace constant, and a crowne immortall. Wherein I. Pastors are put in minde of their double dutie, and how to discharge it. 1. Personall, as watchfull men. 2. Pastorall, as faithfull watchmen. II. True doctrine is advanced. III. Traditions discountenanced, & their rancour discovered. In two synodall assemblies at carliell, out of two seuerall, but sutable scriptures. This of I Timoth. 4.16. and that of Actes 20.28. Since concorporate, and couched with augmentation vnder their prime head: By Robert Mandevill, sometimes of Queenes Colledge in Oxford, and preacher of Gods word at Abbey-holme in Cumberland.	Mandevill, Robert, 1578-1618.; Vicars, Thomas, d. 1638.	1619 (1619)	STC 17245; ESTC S102562	61,931	80

maine scope of the Gospell 1. Manifesting that righteousnesse in Christ alone by which the law is fulfilled Gods iustice satisfied and life obtained so absolutely that if righteousnesse bee by the law c. So plainely as not of workes least any man should boast himselfe so peremptorily as yee are abolished from Christ whosoever are iustified by the law yee are fallen frō grace distinctly with direct exception to our righteous deeds 2. Speaking of the never enough admired meanes of our salvatiō as of a thing already done not to be done perfectly not in part by another for vs not by our selues or any worke of God in vs. Freely without merit or motiue on our pa●t Fully without our furtherance in our incogitancy without knowledge Having neither will to affect our spirituall welfare we being dead in such desires nor goodnesse to deserue well being vngodly sinners nor reason to expect such good being enemies nor power to doe for our selues because we were of no strength 3. Pointing out Christs person for the author his blood for the price his passion for the mean his glory as the finall cause the riches of his goodnesse as the efficient and impulsiue so that the true Christian need neither buy it in the royall exchange of the Romish merchants nor seeke it by intercession of Saint or Angell nor can challenge it for the worthines of his owne workes or thinke to purchase it by the overplus of other mens 7 Against all grounds of Christian confidence and consolation 1. The mercy of God which is lesse magnified by mans merit 2. The merit of Christ which is mangled and made insufficient without supply of theirs 3. Grace which is disclaimed for if it bee of workes then is grace no more grace 4. Peace of conscience which is discarded for being iustified by faith we haue peace with God 5 Christs death which is frustrated 6. The assurance of Gods favour which is forfeited therefore it is of faith that the promise might be sure to all the seed 7. Faith 8. And the promise which are made voide and of none effect 8 Against our Saviours application of the exāple drawne from the husbandmā If an earthly master owe not so much as thanks to his servant for his good service on whose head hee made not the worst haire blacke or white into whose hands he put no pith neither infuseth the least force into any other part much lesse is the heavenly master and maker of mankinde bound or beholden to such for their broken service as he fashioneth secretly in their mothers wombe supports by his providence each moment of their time and begets to the hope of better things Such as hee loues first or they could not re-loue Such as he giues to or they could not re-giue Such as hee beginnes it in or they could doe no good Such as he goes on with or they could not persist in the good begun They therefore that extenuate grace to apparell nature with her stolne plumes that obscure Gods glory to leaue matter of glorying in themselues never learned that language of the spirit when they haue done all they can to say they are vnprofitable servāts If servants then out of duty they ought to doe what possibly they can doe if vnprofitable what so great vertue can spring thence of power to turne dutie on mans part toward God into debt on Gods side towards man Which were in some sort to make the creator inferiour or subiect to the worke of his owne hands and to advance the clay aboue the Potter 9 Against the extent of Gods mercy and full effect of Christs merit whose meares they pitch in this life onely dishonorably to God whose bounty in giuing his beloued sonne to the end c. should so lesse bestead then his owne intention and the Evangelists relation beare vs in hand Discomfortably to man whom they desperately expose to that curse whereto all are liable who for life relie vpon their owne performance of the law Dissonantly to that which the Gospell giues thereto aswell at that as this day Detractingly to that righteousnesse which is shouldered out of its proper place that redemption whereof wee pertake not fully and in each respect till after dissolution and then onely through him who was therefore giuen that blood and obedience which is the proper compleat and meritorious meanes of our entrance that ascentiō which is the immediate cause of our session in the heavēliest places 10 Against the nature of God himselfe who is ● mercifull gracious and bounteous not through obligation as indebted to any but by a voluntary communication of his gifts and graces flowing originally from his good pleasure as the fountaine and first motiue exhibitiuely from Christ whose death and passion are the only meritorious cause to vnfold the effect of an impatible nature after an humane manner of speech are impulsiuely occasioned vpon the exigence of mans misery 2. Whose pleasure and purpose is absolute within himselfe and whatsoever hee delights in or doth good to without himselfe is for that which is in and from himselfe 3. Whose indulgence is nether deserved nor desired but hee promiseth and performeth freely out of an inward and essentiall propertie without all externall prevention or provocation 4. Who delights in shewing mercy not vrged allured or outwardly set on worke but out of a liberall and selfe inclination a gratuitall and independent propension of nature doth he pleasure vs because mercy pleaseth him 5. Whose kindnes towards vs in Christ Iesus is much disgraced and disparaged by the pretended worth of mans workes since no created vertue is so powerfull or power of vertue to binde bring the creator within a compasse of a debter 11 Against the scope of that parable Mat. 20. each part whereof speakes pithely against all ability in man to merit Doe the labourers offer their service or the householder goes forth to seeke the labourers Loe mercie preventing by invitation I am found of those that seeke mee not Come they vpon their call It is mercy and that moving by attraction no man can come to mee except the father drawe him Labour they being come They are enabled thereto by influence of grace It is God that worketh in vs both will deed Recea●e they the peny their labors ended Behold mercy rewarding out of a benevolēt dispositiō Is thine eye euill because mine is good doth he stop the murmurers mouthes by an impeacheable power and preroga●iue that it was lawfull for him to doe as he lifted with his owne then if his worke had earned and not his larges giuen the hire he could not rightly cal that his own which was alienated and become anothers nor which was more assume the libertie of giuing

equall recompence to vnequall labours with a due reseruation of that iustice which giues to euery one his owne nay then their eyes had not beene euill and envious as was obiected but Gods distribution in giuing to them their pence too who came in the last houre had beene partiall and vnrighteous 12 Against the truest touch-stone of the trueth of doctrine for if the glorie of God cannot be communicated to any creature without a curse Isa. 45. 8. compared with Ierem 17. 5. then the point wherein they differ from St Paul is a Popish device hewen out of the invention of mans braine since it diuides Gods honour and imparts the incōmunicable glory of the Creator to the creature 13 Against the experience and profession of Patriarkes Prophets Apostles and other the men of God who never stood on like tearmes with their Maker I am not worthie said Iacob of the least of all the mercies c. much lesse did he thinke himselfe worthy fully worthy as the Romish Pharises are opinioned of themselues of euerlasting life Dauid the man after Gods owne heart appeales from the iustice of God to his mercy Enter not c. Iob who had letters of commendation from God himselfe not onely debarrerh himselfe of the plea of innocency before Gods Throne If I iustifie my selfe my owne mouth shall condemne me If I say I am perfect it shall also proue me perverse but debaseth and beateth downe all imagination thereof in others how should man be iust with God if hee will contend with him hee cannot answere him one of a thousand That priviledged Apostle so abundant in labours so much in perils and more then a conquerour in all yet out of himselfe a regenerate person to bee found in Christ renounceth his owne righteousnesse to be invested with the rich mantle of Christs merit 14 Against their owne forces affronting them for suis ipsa Romaviribus ruit the division of languages is the confusiō of Babel Decet parabola gratiam non debitum esse c. the Parable teacheth vs that whatsoeuer God giueth vs it is of grace not of debt saith a deuout Friar Ferus vpon the Parable Math. 20. In his iudgement 1 life eternall is a reward of mercy no recompence of mans merit 2. He drawes the reasons from the imperfection and disproportion of the reward and our workes alleadging for proofe Isa. 64. Rom. 8. 18. 3. Touching the word Merces he giues this caveat Quod si audis mercedem polliceri scias non ob aliud esse debitum quàm ex promissione divina Gratis promisit gratis reddit 4. of merit he ouerthroweth all imagination and disalloweth the very name If therefore thou thinkest to attaine and retaine the fauour of God let no mention of merit walke through thy lips Their Angelicall Aquinas vpon Tit. 3. 5. seconds him thus Ponit rationem salutis excluditur ratio praesumpta includitur v●ra praesumpta quod propter merita nostra simus saluati quam excludit cum dicit non ex operibus c. Rom. 11. 5. Deut. 9. non propter iustitias c. vera ratio ●st sola miserati● dei Iam. 3. 22. Luc. 1. Didacus Stella a starre which sometimes beautified the Romish firmament subscribes to this truth when hee desires not to bee looked on in himselfe without the respect and reflexion of Christs righteousnes Looke not on me but first behold thy onely Sonne If thy eyes looke angerly on our sinnes and behold me at the first fight I shall die I am vndone but if thy eyes behold thy Sonne and through him mee at his backe I shal be safe the beames of thy eyes passing by thy Sonne shal be meekned and made gentle in him and so modified come vnto mee place therefore betweene thee and me him thy Sonne his crosse his blood his passion his merits that so thy iustice passing through his blood and merits when it comes to me it may be gentle and full of mercy Lastly Against Gods open reiection and resolute ●oome passed vpon all such workes as want warrant for their matter out of his word right forme for manner which is faith working by a lowly loue and aime not at Gods glorie the Spheare which giues motion to all godly actions as their principall end Seeing then the Papists exercise themselues chiefly in matters not commanded or if at any time they so doe yet is not done after the minde and prescript of the Commander since the end whereat they aime is a mistaken marke of their owne setting vp to wit desert of Gods favour and their owne iustification seeing all or some or one of these dead flies is alwayes found to corrupt the ointtment of the Popish Apothecaries God will not in mercy crowne much lesse in iustice admit the merit of any such as not onely disrobe him of a part of that glory which is solely and wholly due vnto him and which he will not giue to any other but make him withall a chiefe recepter of their theft and robbery Secondly Saint Paul preached the certaintie of mans saluation making it the end of our free iustification by faith Th●y call this a diuelish faith cloathing them with curses as with a rayment that subscribe vnto it The pulses of Poperie beat so doubtfully about the assurance of God● fauour and particular certaintie of saluation whereof yet St Peter would haue vs to be perswaded and with all diligence to seeke certificate that she descries her selfe to bee not diseased onely but dead dead through distrust and infidelitie The pens and tongues of her champions crosse so palpablely the maine drift and scope of the Scriptures in this head point that they proclaime the things wherein they are exercised to be no ●a●●ers of true godlinesse because men are not built vp the●eby in the knowledge of their owne saluation the confirmation whereof is one subordinate end of weldoing 2 Pet. 1. 10. as Pauls hearers were when he grounded the defence and tryall of his doctrine vpon their experience and proficiency in this very point which if they had not attained so certainely as they could not therein be deceiued then had his preaching done them no good his provocation had beene frivolous and to no purpose examine your selues c. to countervaile or out-countenance this truth of particular assurance they haue excogitated a numberlesse number of toyes and vntruths to turne men out of the way to peace and tranquillitie of minde they haue traced out by paths tending to destruction and discruciation of mens soules and the multiplication of their sorrowes Such are Purgatorie pardons pilgrimages sale of superfluous workes Beades Granes Rosaries Medals with the like hallowed things things of great value and rare vertue in their fancies who sit in Popish darkenesse and the Romane cell of death But why do our adversaries so traduce this doctrine to induce their

doubtfulnesse and distrust The children of this world are wise in their generation amongst whom none haue beene found more wise more worldly then the Romish crew to support and prosper their avaritious and ambitious hopes Demetrius and the siluer-smiths haue gotten their goods by this craft therefore Diana of the Ephesians must bee great If the maide at Philippi be dispossessed of her divining spirit then farewell the hope of her Masters gaines Should not they then couer the light which otherwise would discouer them Is it reason they abiure such charmes as haue beene and still are of power to coniure wauering and vnstable spirits within the bounds of their Churches circle and cause them stoope to the lure of their insatiable lucre Quis nisimentis inops Were they not reasonlesse if they should not I say not onely willingly recept and receiue but as they doe ēxtort and steale such golden oblations Accipe nunc Danaum insidias crimine ab vno Disce ●m●es See heere the deceitfull dealing of these treacherous Graecians and by this one we may discerne the rest St Paul taught godlinesse to be great gaine but the Paules Popes of Rome haue since reversed or at least inverted that sentence by making gaine godlinesse and godlinesse a pretence vnder the covert and colour whereof they might with lesse suspition or if it were possible generall consent and conniuencie aspire to Satans stile that as D●us mundi supreme god of this world they might raigne and rule the same at will Thirdly he by an instance drawne from his owne person proueth mans obedience to labour with defect in this life and his perfection to be imperfect whom yet I suppose to haue beene perfecter then their lord god the Pope is They on the other side doe and ouer-doe they doe all commanded and that perfectly to satisfaction they ouer-doe so farre as to spare superfluities and ouerplus of oyle to supply the wants of such foolish Virgins as will buy at their rate of fiue kindes of righteousnesse that raigne in the world 1. The imaginarie iustice of some conceited ones 2. The ciuill carriage of men morally good 3. The glorious shew of counterfeite Israelites 4. The fained perfection of Popish professours 5. The sincere endeavour of true Nathanaelites the first in opinion is last in Gods acceptation and the last first but who they Avant selfe-soothing iust ones the wings of your hopes are clipt which letts you to soare you are not they Repent ciuill worldlings they were as honest as so who were but corrupt branches before they beleeued Howle yee hypocrites though you shine like glowormes yet haue you not that holinesse without which no man can see the Lord. Purge you purge you Romane Catharists the sounder and purer you seeme opinatiuely and in your owne conceit the more impure and dangerously sicke you are He was purer and perfecter then so who was pained and complained Miser homo O wretched man c. His wayes were likewise directer then yours yet not so direct as was deseruedly wished that he could fully and perfectly keepe whereof you notwithstanding falsely boast Gods righteous iudgments God alone is that light which admits no mixture of darkenesse but if any man say that he hath no sinne hee sinnes so saying deceiues himselfe depriues his soule of pardon his conscience of true peace and turnes the truth of God into a lie which saith that in many things wee offend all the most renewed in many the vnregenerate in all For your ouer-deeds they exile you by an Ostracisme from the common-weale wel-fare of Gods Israel They are therefore but fig-leaues wherewith you labour to couer your owne and others nakednesse and the more you couer the more you discouer the guides which haue misled you namely nature and tradition It is a carnall conceit bred and brought vp in the wombe of our corruption I haue observed all these things from my youth And where humane edicts stand for diuine statutes men may easily ouer-weene The gate is straite that leades to life whereat tradition can not enter it is so fraught with that which God requires not the way likewise thereto is narrow which nature through blindnes cannot finde for except a man be borne againe c. Reioyce true Christians though you cannot doe through frailtie that good which ye would through Gods grace your defects are couered your desires shal be accepted the good ye would doe shal be imputed the euill you ha●e and through strength of corruption or violence of temptation are haled to shal be discharged seeing there is no condemnation to them though the reliques of sinne remaine in them that are in Christ. St Paul commanded euery soule to be subiect vnto the higher powers the reason because there is no power but of God They arme subiects against their lawfull Soueraignes They commaunde the slaughter of Christian Kings as an act meritorious and Canonize the agents for Saints such seede they cast into the Lords field such tares are sowne by the man of sinne and his Emissaries Such is the salt wherewith the falsely surmised Peter of Rome or rather the salt-Peter wherewith wrought to the temper of their sierie passions they haue attempted to blow vp States How is the faithfull Citie become an harlot it was full of iudgement and iustice lodged therein but now they are murtherers Her faith is turned into infidelitie her piety into aspiring policy her profession into faction her godlines into ga●ne so that where the seed was vncorrupt the soile once good Infaelix lolium steriles dominātur avenae By reason hereof that they consent not to the wholesome words of the Lord Iesus Christ and to the doctrine which is according vnto godlines What for want of good seed the word partly taught what for excesse of darnell their owne additions so many monstrous births are brought forth by the whoore of Babylon the purple harlot which opens her quiuer to euery arrow Add to her wresting and misconstruction of Scriptures this further that she doth Noua pascua quaerere amnes Gadd after and guide her louers to other pastures and streames then that greene pasture wherein Dauid fed those still waters which refreshed him chusing rather to bathe in the puddle of her owne inventions then to wash in Bethesda Gods poole delighting more to defile her selfe with the one then with the Syrian Leper to be clensed by the other Whose impudencie is such that out of Luciferian pride of spirit incident to none but the Antichrist she challengeth to be heard before the Scriptures whose impiety is so great that she dare speake where they command silence and that vpon paine of the greatest paine that God can impose Why did St Paul send this Epistle to Timothie left at Ephesus about the Lords businesse since it containes

Citie it attends him there in the field it hovers ouer him comming in it accompanies him going forth it followes him at the heeles and in trauell it is his commorade If it destaste not his doughe or empty his basket yet will it fill his store with strife or swallow the wrath of God with his sweetest morsels It is a mothe in his wardrobe murraine amongst his cattell mildew in his field rot amongst his sheepe and ofttimes makes the fruite of his loi●es his greatest ●eart●break Prov. 18. 14. Prov. 14. 17. 2 Sam. 2. 23. Prov. 13. 10. Vers. 16. 17. c. Prov. 23. 29. 30. Psal. 51. 3. 8. Psal. 34. 18. d Were these troubles not many or that many no troubles 1. fewer or more affecting nature they should distract the lesse but many troubles may perplexe a weake mind possesse a wicked with opinion of being a good thing not to be a good man therefore the spirit elsewhere appeaseth the one and spites the other The righteous shall escape out of trouble an● the wicked shall come in his stead Prov 11. 8. If then troubles dismay yet may hope of deliuerance bearten 2 Deliuerance more certaine that from the Lord. 3 From the Lord more acceptable that out of fauour 4 Fauour more gratefull that findes riddance out of all And 5 which graceth all the more the wicked shall come in his stead Iob 1. 14. 15. Verse 16. Verse 17. Verse 18. 19. Dan. 5. 6. Esth. 3. 5. 1 Sam. 25. 37. Act. 21. 11. 13. 2 Sam. 17. 23. e Affliction wee ●ffect not for there is no tast in the white of an egg yet doe our affections increase our afflictions throu●h securitie in not preueting whilst we may way● wardnes in not entertaining them as wee ought or want of wisdome 〈◊〉 not entertaining the as we might doe onely the watchfull are wise and the wise watchfull to p●event some before they fal● Math. 28. to welcome other by preparation Luke 23. to reape a ioyfull haruest after a teary seede●ime by taking thankfully disges●ing patiently and burying all in the hope of a good issue † Iob. 1. 20. * Heb. 3. 12. Eccle 4. 17. Luke 8. 13. Iam. 4. 6. Iam. 1. 20. Heb. 4. 2. Luke 1. 53. Psal. 42. 12. 84. 2. Luke 2. 19. 51. Gen 9. 21. 1 Pet. 5. ●phes 6. 13. Verse 28. Rom. 10. 13. Math. 26. 1 Pet. 4. 7. Gen. 15. 11. Alterius sie altera posci● ope● c. Isa. 29. 13. Ier. 38. 1 Iohn 5. 14. Ezek. 33. 31. Iohn 13. 17. Eccl. 27. ● Verse 1. 1 Pet. 1. 6. Act. 14. 22. Luke 11. 28. Reu. 16. 15. Thy selfe Rom. 2. 23. Math ●3 4. Ephes. 5. 15. Tit. 2. 7. 8. Mat. 23. 3. f With their tongues men professe that they are Christians when by their deed they controule the truth of their profession Those 〈◊〉 for thew these witnesse against them their tongues are partiallin this plea and speake out of the information of a deceitfull heart Ier. 17. Their deeds giue evidence according to truth for the kingdome of God 〈◊〉 not in words but in power and practice He is a miserable and vnhappie man who hath his 〈◊〉 to countenance his christianitie in an vnchristian carriage and course of life For 〈…〉 pretends in natures corrupt court of common pleas where many men boast every one of his 〈◊〉 P●ov 20 6 Yet is he sure to speed ill in the Kings bench where iudgement is already and 〈…〉 gone out against him Not every one that saith Lord Lord shall enter into the kingdome of 〈…〉 he that doth the will c. Mat. 7. Mark 7. 37. Ioh. 5. 35. Mat. 5. 16. Phil. 3. 20. 2. Cor. 4. 13. Mat. 21. 19. Mat. 10. 16. Rev. 1. 20. Mal. 2. 7. 2. Pet. 1. 9. Mat. 15. Motiue 2. Cor. 6. 3. Ioh. 1. 20. Ioh. 10. 41. 1. Tim. 4. 12. 2 Motiue Mat. 23. 13. Gen. 30. 37. Psal. 50. 16. Segnius irritant animos impressa pe● aures c. Rom. 2. 21. Cum pastor per abrupta graditur ad praecipitium grex sequitur Ier. 2. 7. Vers. 8. Mat. 16. 2● Vers. 23. Iob. 1. 6. Iohn 6. 70. Humano capiti cervicem pictor equinam c. 〈◊〉 23. 14. Mat. 6. ●2 Mat. 5. 15. Qui ducunt seducunt Isa. 3. 12. Psal. 74. 6. 1. Luk. 14. 34. 35. 3 Motiue 1. Tim. 6. 1. 1. Sam. 2. 17. I●b 41. 15. 1. Thess. 5. 22. 1. Cor. 4. 1. 9. Psal. 38. 16. Gen. 9. 22. 23. Psal. ●9 4. Psal. 35. 25. Re● 4. 8. Psal 1. 29. 6 7. Psal. 92. 12. 1. 3. Gaudet regius c. A fimo laedi putant quidā Plin. Innititur oneri Semper illi pomum est subna●cente alio g As in such who are soone ripe in their owne conceit therefore too well conceited of themselues too censorious of their brethren h It is a timely endeauour that intitles vs to heauen for albeit none enter but such as striue yet al that striue shall not enter Luke 13. 24. i Huius folia germina ●ortexin medicinam k Semper viret non dejicit folia post decerptum fruetum Math. 5. 12. Ezek. 3. 17. 18. Act. 20. 28. 1 Cor. 9. Ier. 48. 10. 1 Cor. 9. 22. Ezek. 34. 2. Amos 3. 8. Motiue 1. 1 Cor. 9. 16. R●v 10. Psal. 84. 10. 2 Cor. 5. 14. Psal. 63. 4. The worke of the ministeri● the Worthiest Worke. In want whereof 1. mans life is Worse then death 2. his health hurtfull 3 His peace the strong mans possession 4 His learning like Vriahs letters 5 His nature polluted in her purest natural● Iob 3. 23. 6 The Prerogatiue of his birth a bankarisme in grace Math. 25. 1 Cor. 9. 1. Prov. 31. 29. For case and prosocritie slay the foolish Prov. 1. 32. 1 Tim. 4. 6. 2 Pet. 1. 4. 1. From the ●onour Psal. 84. 10. Witnesse David a Prophet and Sal●mō a pr●●●cher Heb. 5 4. Heb. 2. 4. Dan. 12. 3. Iohn 4. 34. Act. 20. 2 Tim. 4. 1. ● Psal. 137. 5. 6. R●v 14. 19. Math. 5. 14. Psal. 65. Cant. 4. 6. Psal. 149. 5. Exod. 28. 34. 2 Cor. 2. 14. Tit. 2. 7. 1 Pet. 2. 2. Act. 20. 20. 27. Ier 17. 27. 1 Cor. 13. 1. 2. Prov. 25. 11. Eccles. 12. 11. Iohn 14. 16. Iohn 5. 39. Math. 15. 9. Rom. 1. 8. Ier. 2. 13. Rom. 1. 7. Rom. 3. 28. Foure diff●rences de●ated betwixt Rome Rome that was and is The first about the efficient cause of our insti●ication and salvation l The faith which Paul meant implies ● confident boldnesse and firme perswasion Heb. 3. 6. Eph. 3. 12. Rom. 4. 20. which respecting the word relies thereon without a 〈◊〉 finding in God a safe harbour as in the bosome and necke of rest it selfe Ps. 11. 1. Repairing to the Master of heavenly requests vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertie of speech in asking as his will and our wan●s direct or otherwise as her state requires being in the mean