Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	death_n	eternal_a	wage_n	6,951	5	11.2154	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

strife I pray thee betweene thee and me neither betweene thy heardmen and mine Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren Exod. 2. 13. Exornat The amitie and loue of brethren is like a threefold coard that can not easily be broken Eccles. 4. 12. And the Prophet speaking of brotherly loue giueth it these two properties that it is both bonum iucundum a thing good and profitable as also sweete and pleasant for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment for the profit thereof to the dewe of the hills Hermon and Sion that water the valleies and make them fruitfull Psal. 133. Some things are profitable but not pleasant as affliction and crosses some things are pleasant but not profitable as the pleasures of sinne but Charitie and Loue hath this preheminence The excellen●●● of charitie to be both pleasant and profitable Aitiolog Now the Apostle sheweth the reason why we ought to be carefull to maintaine peace and loue Eph. 4. 5. There is one Lord one faith one baptisme that is like as they which are seruants to one master of one opinion and iudgement and of the same blood will hold togither so should we beeing seruants to one Lord professours of the same faith and of one spirituall kinred in baptisme Applicat Now whereas the Apostle saith Keepe your selues least the Papists and Error 51. other freewill-men should take aduantage by these and such other words as though it Against free-will were in our owne power to keepe or preserue our selues in charitie or in any other Christian vertue we make this answer vnto them 1. That it followeth not vpon these and other such like precepts giuen in Scripture that it is in mans power to performe them for then where S. Iohn Baptist saith Repent for the kingdome of God is at hand Matth. 3. 2. and where Saint Peter saith Saue your selues from this froward generation Act. 2. 40. it might be inforced that man hath power by his free-will to repent and to saue himselfe 2. Wherefore as the Apostle saith the law was giuen vs as a schoolemaster to bring vs to Christ Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture that man seeing his own weaknesse to keepe them may thereby as by a schoolemaster be brought to seeke helpe from God as Augustine well saith Ad hoc lex praecepit ista vt cum in his implēdo homo deficeret nonse extollat superbia tumidui De grat lib. ●rbi● c. 6. sed ad gratiam aufugiat fatigatus Therefore hath the law commanded these things that man fayling in the fulfilling of them should not swell with pride but runne vnto grace for helpe beeing wearied in himselfe 3. Againe another reason is why the Scriptures so exhort vs because man is in deede to will and performe all those things yet not of himselfe but by the strength of grace as the Apostle saith He laboured yet not he but the grace of God in him 1. Cor. 15. 10. And this point is well touched by Augustine Nos velle cum volumus sed ille facit vt velimus bonum certum est nos facere sedille facit vt faciamus That we doe De bono persev c. 16. will when any thing is willed but God maketh vs to will it is certen that we doe when any thing is done but he maketh vs doe it Secōdly we are taught by this doctrine that we ought to be most carefull to keepe charitie and so shunne all occasions which may interrupt it not as they which doe snuffe and puffe vpon euery light matter and beeing once offended are hardly reconciled but let vs remember the prudent counsell of the wise man The discretion of a man deferreth his anger and his glorie is to passe by an offence Prou. 19. 11. Looking for the mercie of our Lord Iesus Christ to eternall life Here we learne that Doctr. ● the hope and expectation of the kingdom of God is an excellent meane as to sustain a mans infirmitie in affliction so to stirre vp his zeale vnto euery Christian dutie Testim Thus the Apostle testifieth 1. Cor. 15. 58. Therefore my brethren be ye steadfast vnmooueable alwaies abundant in the work of the Lord for as much as you know your labour is not in vaine in the Lord that is that God hath a reward in store for the faithfull and fruitfull workes of his seruants Exampl Dauid sheweth the practise thereof in himselfe I should haue fainted except I had beleeued to see the goodnes of the Lord in the land of the liuing Psal. 27. 13. Exorn. Like as the husbandman endureth his labour hoping to receiue the fruits 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof Prou. 27. 18. so the assurance of the reward should make vs diligent and readie to euery good worke Aitiolog The reason is taken from the contrarie 1. Cor. 15. 19. If then in this life we should onely haue hope we were of all men most miserable Now because we know that the condition of Gods children is most happie and blessed we assuredly beleeue that God hath a reward in store the hope whereof bringeth chearefulnes and encreaseth our courage and zeale to euery good worke Applic. First then by these words of the Apostle who ascribeth euerlasting life to Heauen is not merited the mercies of Christ the errour of the Papists is confuted that say heauen may as Error 51. well be merited by good works as hell by euill and that life euerlasting is the stipend of iustice as damnation is the stipend of sinne Rhemist annot in Rom. 6. 8. sect But here the Apostle directly referreth life eternall to the mercie of God and S. Paul Rom. 6. 23. saith it is the gift of God wheras the wages of sinne is death Ambrose agreeth to this Apostolike doctrine Let Intelligant se donum gratiae non operū accepis●e mercedem lib. 1. de ●ocat g●nt c. 3. them know that they haue receiued a gift of grace not a wages of their workes Secondly we must take heede of an oother popish errour they say men ought to doe good in respect and for their reward and recompence in heauen Rhemist Hebr. 11. 26. But we contrariwise affirme 1. that we must not at all expect that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward of our workes as due to the worthinesse thereof because as I haue shewed it is the free and gratious gift of God 2. Though a faithfull man may propounde vnto himselfe the recompence of reward as it is saide of Moses He had respect vnto the recompence of reward Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue but the respect to Gods glorie and their owne dutie ought most of all to mooue

belongeth to Gods iustice that they should neuer want punishment that would neuer haue beene without sinne God punisheth the will as well as the acte as he rewardeth the will 2. Cor. 8. 12. Applicat 1. For the solution of certaine doubts first whether hell fire be a materiall or spirituall fire Answ. We neither Hell fire not onely corporal thinke the same to be onely spirituall as Hierome imputeth to Origen Gehenna tormenta non ponit in suppliciis sed conscientia peccatorum that he thought hell torment not to consist in punishment but in the conscience of sinners neither is the fire corporall onely as Augustine seemeth to be of opinion that the deuils may be tormented with a corporall fire but our opinion is that hell fire shall be both a spirituall torment to the soule and a corporall punishment to the bodie as it is called the lake that burneth with fire and brimstone Reuel 21. 8. Mark 9. 46. the worme dieth not there is the torment of conscience the fire neuer goeth out that is which tormenteth the bodies Secondly it is obiected howe it may stand with Gods iustice to punish twice Whether one sinne may be twice punished for the same sinne and so Hierome seemeth to thinke vpon these wordes of Nahum 1. 9. Non consurget tribulatio duplex affliction shall not come twice that the Sodomites Egyptians Israelites were but temporally punished Answ. 1. The Apostle saith The Sodomites suffer euerlasting fire that as they were consumed with fire and brimstone once and that countrey remaineth yet accursed as we may see Deut. 29. 23. beeing nowe turned to the dead sea so they are for euer tormented in hell their burning flames of vnnaturall lust are punished with euerlasting flames 2. That place of the prophet hath no such meaning but onely that the Lord will punish throughly at once that he shall not neede to punish the second time as Abishai saith He would not smite Saul againe 1. Sam. 26. 8. 3. Amongst men it is a very good rule not to punish twice for the same sinne where there is hope of amendment but where they are incorrigible they may punish often as God punished Pharao with one plague after another because his heart was still hardned Dauid was chastised but once with the death of the childe because he repented And as godlinesse hath the promises both of this life and the next 1. Tim. 4. 8. so it is iust that impietie should haue the punishment of both Thirdly against the papists let it be obserued that onely make the greater sinnes which they call mortal and deadly worthy of condemnation and there are seauen of Error 19. them pride enuie wrath idlenesse couetousnesse gluttonie lust whereas all sinnes of themselues deserue death Rom. 6. 23. but in Christ both these and all other are pardonable Ioh. 1. 29. Fourthly all Atheists are here conuinced that beleeue no hell who shall feele it before they beleeue it if they take not heede let vs then feare God that is able to punish bodie and soule Math. 10. 28. and let vs by repentance clense our selues from these sinnes so shall they neuer waigh vs downe to hell 1. Cor. 6. 11. The sixt lecture Uers. 8. Likewise these dreamers The Apostle proceedeth to describe the sinnes of these hypocrites hauing thus propounded the examples of Gods iudgements first he chargeth them with three sinnes vncleannesse despising of gouernment enuie in speaking euil of things they know not v. 10. wherein they are like to the example before expressed in vncleannesse to the Sodomites enuie to the angels rebellion to the Israelites as afterwards also he resembleth them to three other examples to Cain for enuie to Balaam for vncleannesse who gaue that counsell to Balaack to allure Israel to defile thēselues for rebellion to Core Dreamers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are called dreamers not as Ioseph was called a Doctr. 1. Dreamers in religion what they are dreamer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37. 19. for his dreames were no dreames but true visions but they are called dreames in two respects both in regard of their ignorance they imagined to themselues many opinions and erroneous doctrines and for their sense because it is dull as he that dreameth and sleepeth feeleth nothing as Eccles. 5. 2. Multitude of businesse causeth dreames and their foolish imaginations breed vaine and false opinions Lot perceiued nothing in his sleepe Gen 19. Doctrin That we be not as dreamers or sleepers in matters of religion either without iudgement or affection Testim Eph. 5. 14. Awake thou that sleepest which he expoundeth v. 17. to vnderstand what the will of God is Examp. Such a dreamer was Balaam Numb 24. 14. 15. who had his eies shutte vp and dreaming of his reward went on as in a sleepe to curse Israel such a dreamer was Nicodemus Ioh. 3. vtterly ignorant in the matter of regeneration as one a sleepe Exornat Who are like to those dreamers Isay 29. 8. that dreame of meate and drinke beeing hungrie and thirstie and yet are not a whit fuller so are they which feed themselues with their owne dreames and fansies Aitiolog As the heauinesse of the eies is the cause of sleepe Math. 26. 43. so the heauinesse or hardnesse of the heart is the cause of the slumber of the soule Eph. 4. 18. hardenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of ignorance Rom. 11. 7. 8. hardnes of heart causeth the spirit of slumber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Applicat 1. Against the papists whose doctrine is knowne to be fuller of fables Error 20. ●op●●y full of dreames and dreames then any religion in the world beside so they dreame of purgatorie fire of Christs carnall presence in the sacrament their doctrine of merits of adoration of images inuocation of Saints what are they but meere dreames 2. Against carnall professours to whome the mysteries of religion seeme to be but dreames as Psal. 126. 1. they thought their deliuerance to be as a dreame and as Act. 12. 15. they thought the maide to be mad for saying Peter was at the doore euē such dreaming and drousie professours of the word are many nowe a daies Defile the flesh by fornication other vnlawfull lusts and vncleannesse giuing Doct. ● themselues to all licentiousnesse Doctrin That we should not defile our bodies with vncleane lusts with riot excesse but possesse them in holinesse Testim 1. Thess. 4. 4. possesse their vessels in holinesse wherein he alludeth to the vse of the lawe who vsed holy vessels for holy things 1. Sam. 21. 5. Exemp Such vncleane persons were the Nicolaitanes in the Church of Pergamus who like vnto Balaam taught the people to commit fornication and the false prophetesse Iezabel in Thyatyra Reuel 2. 15. 20. Contrarie example in Peter Act. 10. 14. who as he ate nothing polluted so committed no vncleane acte and S. Paul was vnrebukable as concerning the law Phil. 1.

The certentie then of Gods iudgements dependeth both vpon the iustnesse of them and the strength of the oath of God which is immutable First then we are here put in great comfort Error 30. Babylonish Rome beginneth to fall Rome Babylon if all the woes of Gods booke shal be fulfilled that the destruction of Antichrist his false Church shall certainly come to passe and that it cannot be farre off as it is euident in the prophesie of the Reuelation c. 16. 19. Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath and 17. 16. The tenne hornes which are tenne kings shall hate the whore and make her desolate and naked for God hath put it into their hearts to fulfill his will this we see in part fulfilled alreadie that God hath turned the hearts of some Christian princes that before were slaues to the whore of Rome now to hate her and other princes must followe and had plaied their parts ere this but that our diffident faint and distrustfull hearts are an hinderance Againe let all couetous persons oppressours all that are mightie to drinke wine and to poure in strong drinke all that are wise in their owne conceipt that is which doe despise instruction take heed vnto themselues and all other against whome the scripture declareth any word as it doth against these Isay 5. 8. against oppressours against drunkards Isay 5. 11. 22. against the proud and wise in their owne ●ies v. 22. for certainely howe secure soeuer they are these wordes shall come to passe For they haue followed the way of Caine Caines way was to hate his brother because Doct. 2. his workes were good and his owne euill 1. Ioh. 3. 12. so then it is a grieuous sinne to hate or enuie any man for his goodnesse This the preacher well obserued that the perfectiō of a worke is the cause of the enuie of a man against his neighbour Eccles. 4. 4. As Ioseph was enuied of his brethren because of that excellent gift of diuination and expounding of dreames Gen. 37. 8. and Iosua enuied E●dad and Medad because they prophesied whome Moses therefore reprooued Numb 11. 29. Esau hated Iacob because of the blessing Gen. 27. 41. Therefore the Patriarkes that hated Ioseph are cōpared to archers that shoote Gen. 49. ●● at a marke or white so the wicked doe aime at the vertue and innocencie of the righteous The cause of enuie in some is the corruption of nature because as Saint Peter saith the spirit and the flesh doe one lust against another and are contrarie each to other Gal. 5. 17. In some vaine glorie breedeth enuie because it grieueth them to be exceeded and excelled of others as the Apostle saith let vs not be desirous of vaine glorie prouoking one another enuying one another First then we see why the Church of God is persecuted of the Antichristian synagogue Error 31. Why Antichrist persecuteth the gospell because they enuie the profession of the true faith they are persecuted for their righteousnesse Math. 5. 10. Againe let all wordly and carnall men take heede that they hate not any for their righteous and honest life as he that sweareth stealeth committeth adulterie hateth him that is not like minded so Ahab hated the prophet Micaiah so Caine hated Abel but woe is vnto them that followe the waie of Caine. And are cast away with the deceipt of Balaams wages the worde signifieth to be Doctr. 3. poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is haue giuen themselues ouer for lusts sake to followe the errour of Balaam who for reward sake was hired by Balaack against his conscience Balaams wages to curse Israel and shifted from place to place from Baal to Sedesophim from thence to Peor to fetch diuinations perceiuing that God would not suffer him to curse Num. 24. 1. then he gaue wicked counsell to cause Balaack to set a stūbling blocke before the Israelites to entice them to commit fornication cōmit idolatrie 〈◊〉 2. 14. Doctr. We are taught what an abhomination it is for lucre sake to follow euill or to be perswaded vnto it So Moses saith that a gift blindeth the wise or seeing Exod. 23. 8. which while some haue lusted after they haue erred frō the faith 1. Tim. 6. 10. Thus Iudas was corrupted with money to betray Christ Saint Peter calleth it the reward of iniquitie Act. 1. 18. and as he receiued money so Haman offered great summes to destroy the innocēt Iewes Est. 3. 9. These are like to Esau that sold his birth-right for a messe of pottage so they make shipwracke of their conscience for lucre or as Adam that for greedinesse of an apple lost paradise The reason Saint Paul sheweth 1. Tim. 6. 9. They that will be rich fall into tentations and snares that is Sathan seeing the corruption of the heart layeth a fit baite for him and so intangleth him in his snares First then this text may be better applied against the papists and with much greater right then they force it against Error 2● protestants as the Rhemists in their annotation vpon this place for couetousnes is the very ground of poperie their doctrine of purgatorie merits pilgrimages indulgences the Popes supremacie are all builded vpon this foundation yea it is notoriously knowne howe with great summes he hath corrupted diuerse to betray and murther their princes Secondly let euery man take heed how like vnto Balaam he corrupt his consciēce for desire of gain the marchāt buier seller executor iurie men and all other but let them embrace the sentence of the wise mā Prou 23. 23. Buy the trueth but sell it not And perish in the gainesaying of Core that is they despise gouernment and resist Doctr. 4. those which are in authoritie as Core Dathan and Abiram whome the earth swallowed vp Numb 16. Doctrin That God will not suffer them to goe vnpunished that doe make a rent We must t●ke heed of schisme or schisme in the Church in resisting lawfull authoritie So the wise man saith Feare God and the king and meddle not with the seditious for their destruction shall rise suddenly Prouerb 24 21. Absoloms example sheweth this for the ciuill state who for his rebellion was hanged and Shemaiah for the ecclesiasticall who for his seditious letters against Ieremie was worthely punished with the vtter ruine of his posteritie Ierem. 29. 25 32. As he that kindleth a fire shall be compassed about with the sparkes thereof Isay 50. 11. Like as Nadab and Abihu were consumed of fire censing with straunge fire before the Lord Leuitic 10. 1. The reason Saint Paul rendreth they shall receiue to themselues iudgement because they resist the ordinance of God Rom. 13. 2. First then not the protestants as the Rhemists falsely charge our Church are Error ●● like vnto Core because they are departed from the obedience of the pope no