Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	object_n	reason_n	use_v	10,092	5	11.0614	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96328	The Christians hope triumphing in these glorious truths; [brace] 1. That Christ the ground of hope, is God, and not meer man, against the Arians, and other unbelieving Christians. 2. That Christ is the true Messiah, against the unbelieving Jews. 3. That there is another life besides this, against the grosse atheist. 4. That the soul of man is immortall, and doth not sleep till the day of resurrection, against the errour of some seeming semi-atheists. 5. How the hope of heaven should be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be discerned where it is, and attained where it is not, for the comfort of every poor Christian. All which truths are briefly pointed out and cleared, in a sermon preached before the Right Honourable House of Lords in the Abby-Church at Westminster on Wednesday, May 28. being the day appointed for solemn and publike humiliation. / By Jeremiah Whitaker. Published by order of the House of Peers.	Whittaker, Jeremiah, 1599-1654.	1645 (1645)	Wing W1710; Thomason E286_4; ESTC R200074	52,593	59

silent Fifthly The expression of death by the Holy ghost is a departure 2 Pet 1 14. putting off this tabernacle and it is a strange ●●ake to take the house for the inhabitant Sixthly I cannot rockon the world of absurdities which follow this great errour that it 〈◊〉 gap to the overthrow of all the thoughts of Eternity for if arguments from nature can prevaile to delude the soule so farre as to thinke the soule is abolished at death what arguments can prevaile with a carnall heart to perswade it that the body shall be raised after death the voice of nature cryed aloud amongst the heathen that the soules of man were immortall and that there was a different state of the soules of just men and unjust after death the Elizian fields full of happines for the one sort and the Tartarean darknes full of horrour for the other t is an ancient observation that almost all Philosophers all Hereticks confessed the soule to be immortall and though they did not much desire it Animae salutē credo tractatu carere omnes fere baeretici eam quoquo modo volunt tame● non negāt Tertul. de resur Carnis yet they were not able to deny it but the resurrection from the dead was by few of them discerned scarce by any of them acknowledged besides this errour is destructive to all religion our corrupt natures are full of the seeds of Atheisme we need all religion to eradicate them but nothing to foment them thoughts of Epicurisme sinke deep to count the fruition of carnall pleasures the greatest good how many thousand soules have miscarryed upon this rock who from hence have turned to be lovers of pleasures more then of God to preserve your soules from this infection 2 Tim. 3.4 Vid. Tertul. Lactan. c. Discede ab Ethnico haeretice quid alieno uteris clypeo si ab Apostolo ornatus es Tertul. de resur I have been thus large in proving this assertion I should proceed to confute the arguments brought to the contrary but the time preventeth me onely in briefe their argnments are either drawne from corrupt nature which are abundantly answered by the fathers in their disputes against the heathen and they wondred that hereticall Christians that enjoyed the light of Scripture should borrow any arguments from Galen and the rest of the heathen that sat in darknesse and in the valley of the shadow of death let Heathens turne to Christians to assert this truth but never let Christians so sarre ●●●●tatise to Heathens as to assert their ●orrours or else their objections and seeming arguments are taken from mistaken Scripture I have scarcely time to relate them much lesse to refute them Object Some object and say Did not God threaten Adam In the day thou easest thereof thou shalt die and if he died Gen. 2.17 then the whole man did die for the body is not the man without the soul and therefore reason that immortall Adam must be made mortall Sol. To this I answer 1. That the death which God did threaten was not only naturall but spirituall and eternall and spirituall and eternall death may be upon the soul when the body perisheth the Angels that fell from their first standing are under death yet their being is not abolished Rev. 20.10 14. and after the day of judgement the wicked shall be cast into hell the second death yet they shall never be reduced to a non entitie for the smoake of their torment ascondeth for over If any say Rev. 14.11 Why is the whole man said to die if the soul liveth when the body is destroyed Lanswer That whatsoever belongeth to any part of any whole Quicquid convenit parti qua pars convenit toti secundum illam partem may be truly asscribed to the whole according to that part Man seeth yet the whole body is not an eye for then where was the eare but the whole light of the body is the eye Christ was born put to death buried and this is said of whole Christ but this is only in reference to the humane nature for the God-head is immortall 2. pet 3.18 and therefore he was put to death in the flesh only Object But they say When men are dead the Scripture expresly saith that they cannot praise God Psal 6.5 and 88.9 Isa 38.8 9. Sol. I answer the dead qui tales so farre as they are dead cannot praise God Rev. 14.13 the body that lieth in the grave resteth from its labour yet this doth not exclude the realiy of the act but the manner of the performance and so saith Hezekiah they shall not praise thee as I do this day Isa 38.19 the father to the children shall make known Gods truth 1. Though they cannot do it for anothers conversion yet they can do it for their own consolation and these souls that are with the Lord they follow the Lamb where ever he goeth and have their hallelujahs continually in their mouth Rev. 5.9 and blessed be they that dwell in God presence Psal 84.4 they will be alwaies praising him Object God is said only to have immortalitie c. Sol. God alone is immortall à parte ante from all eternity he alone is independently unchangeably infinitly immortall impossible 't is for any creature or all the creatures to anihilate God 't is an easie thing with God to anihilate any of his creatures he alone is the authour and continuer of immortality But I dare not in this point presume to detain you any longer what ever flesh and bloud may suggest or carnall reason object let your souls everlastingly dwell upon this strong foundation beleeving that there is another life besides this life There are many other Uses of this Doctrin to perswade you not only to beleeve this truth stedfastly but to blesse God for it abundantly That your souls doe not die with your bodie herein triumph that death hath no power of absolute destroying but only of changing and that change to your souls if you be in Christ is unspeakably for the better Be you therefore intreated all the daies of your life and appointed time Job 14.14 to wait till your change come esteem this truth as one part of the oracles of God most comfortable and one of the greatest remedies against all future fears and present miseries that though death destroy your bodie yet your hope may be in the rock of eternity that you may say as the Apostle doth here If we had hopes only in Christ in this life we were of all most miserable As you have heard the extent of this hope The 4th part so consider the ground of this extent here exprest by the Apostle drawn from an absurdity that the best of men otherwise should be most miserables which is an absurdity so grosse which the light of nature cannot but abhorre and therefore Paul counts it needlesse to use any other arguments to refute hence

a wonder that the Centurion even before the Crosse when he was under the scandall of his passion should confesse him to be God and that any Christians after his Resurrection should affirme him to be meer man Seventhly Consider the judgements that are come upon the Jewes M. Fox his Sermon it was an argument that convinced one Jew here in England about 80. yeares since they said his blood be on us and on our seed and what they wished wantonly God hath poured out upon them extreamely for these 1600. yeares they have been a scattered people God hath kept them a distinct people and called his people by anothe name in times of their other judgements God gave them Prophets Moses in Egypt Ezra Nehemiah c. in the Captivitie but since they have had no Prophet no vision and the reason why God keepeth them a distinct people since their dispersion whereas other ations when they have been scattered have been so mixed that their originalls hath been scarce distinguishable is that as their curse and confusion is remarkable so their conversion might be distinct and admirable when the Lord Jesus shall take to himselfe his great power and rule gloriously and their bringing in will be such a cleer conviction to the Nations that they shall come into the brightnes of Christs rising I might add in the eighth place the carrying on the Gospell by the weakest meanes against the mightiest opposition other Religions are carryed on by an arme of flesh and humane policy but God in the spreading the Gospell set folly to contend with wefedome and weaknes with strength that the excellency of the power might be of God 1 Cor. 4.7 and not of men and when all the kings of the Earth would have crushed it in its infancy and strangled it in the wombe there being nothing for three hundred yeares but rackings tortures fire and fagot yet the blood of the Martyrs was the seed of the Church and the more they were lopt Plures efficimur quoties metimur Terrul Apol. Zach. 4.6 the more they grew and there were never more glorious Saints then in those times of darknes to make it appeare that the Kingdome of Christ was not carryed on by power nor by might but by the spirit of the Lord of Hosts Secondly Is Jesus Christ the great God Use 2 of Exhortation then be exhorted first to study the excellencie of Jesus Christ how transcendenlty admirable is he surely all the Kings and Kingdomes of the world are to him but as the drop of a bucket and the dust of the balance Isa 40.15 did you but see the Sun of Righteousnesse no starre else would appeare it would be happy if men and women that professe Christ were taken with the admiration of Jesus Christ did they but once know what Christ is they would count all losse to winne him the reason why many things seeme so great to our thoughts is because Christ seemes little if Christ were really apprehended of us it would seem a small thing to us to be jadged of men Secondly Be willing to close with Christ to accept of him Shall he be willing to come from Heaven to take your nature upon him and are ye unwilling to come out of sin and Hell to partake of his divine nature this unwillingnes for Christ is the great condemning sin of the world can any of you answer the slighting the Lord Jesus that he should be willing to take your shame on him and you not willing to partake of his grace and glory The Jew would have a Messiah for temporall ends to breake the Romane power and the carnall Christian for a carnall end that he might sin with immunity and commit sin without feare and turne the grace of God into wantonnes Hath Christ come to deliver you from the power of Satan and will you yet be under the power of your owne lusts Thirdly If Christ be this great Messiah exalt him First In your opinions of him have not meane thoughts of the God of Glory count his arguments the stongest his precepts to be the purest his comforts to be the sweetest his rewards to be the highest his people to be the happiest that you may be able to justifie the wayes of Christ against all the arguments of corrupt nature and the temptations of this present evil world Secondly Exalt him in your affections let the desires of your soule be to him and to the remembrance of his name that you may say and say truly Lord whom have I in Heaven but thee and there is none in Earth that I desire besides thee let him be the beloved of you souls that you may say my belove is mine and I am his set him up as the joy and rejoycing of your hearts that you may say Psal 43. Vnto God will I goe even unto God the gladnes of my joy Bs 8.13 magnifie him in your hearts and let him be your feare and your dread and if he be God blessed for ever make him the God of your confidence never be ashamed of him in whom you doe beleeve Heb. 7.25 and if he be God be then fully perswaded that he is able to save them to the utmost that come unto God through him and make him the God of your hope and expectation pour out your soules before him and say God is our hope and this leadeth me to the second Observation All those that would have benefit by Jesus Christ 2 Doct. must be united unto him and set their hopes upon him Our hopes are not in our selves nor in the creature in vaine is salvation hoped for from the hills Jet 3.23 and from the multitude of mountaines truly the Lord God is our hope and the salvation of Israel and happy is he that hath the God of Jacob for his helpe whose hope is in the Lord his God Psal 146.5 the Doctrine needeth not so much explication to cleere the Judgement as application to better our practice Vse The Use therefore is first to intreate you to make Christ your hope this is the great duty God requireth one great end of all the great things he hath done for you in his workes Psal 78.7 that you might set your hopes upon him and of the good things he hath revealed to you in his word Rom. 15.4 that through the Scriptures you might have hope and not onely have it ver 13. but have it in abundance that you might abound in hope through the power of the Holy ghost this is the great priviledge God bestoweth on them that are good in his sight thou art my hope in the day of evil Jer. 17.17 this hope is to the soule as the Helmet is to the souldier 1 Thes 5.8 to cover his head in the day of battel and as an Anchor to the ship in a mighty storme Heb. 6.19 it is our hiding place our Citie and our rock of refuge and