Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08197	The oration and sermon made at Rome by commaundement of the foure cardinalles, and the Dominican inquisitour, vpon paine of death. By Iohn Nichols, latelie the Popes scholler. Which sermon and oration was presented before the Pope and his cardinalles in his Consistorie, the xxvij. day of Maie. 1578. and remaineth there registred. Now by him brought into the English tongue, for the great comfort and commoditie of all faithfull Christians. Heerin also is aunswered an infamous libell, maliciouslie written and cast abroad, against the saide Iohn Nichols, with a sufficient discharge of himselfe from all the Papists lying reports, and his owne life both largelie and amplie discouered.	Nicholls, John, 1555-1584?	1581 (1581)	STC 18535; ESTC S105660	86,257	238

the more boldly because it presumeth not hauing large matter to glorie vpō euen the many mercies of the Lord. This is the trueth the exercysed consciences perceiued this to be the onely sanctuarie of safety wherein they may safelye rest themselues when they haue to doe with the iudgement of God For if the starres that seemed most bright in the night season doe loose their brightnes with light of the Sun what thinke we shal become euen of the rarest innocencie of man when it shal be compared with the purenesse of God For that shal be a most seuere examination that shall pearce into the most hidden thoughtes of the heart And as Paule sayth Shall reueale the secrets of darcknes disclose the hidden things of the heart which shall compell the lurking and vnwilling conscience to vtter all thinges that now are fallen out of remembrance The Deuill our accuser will presse vs which is priuie to all the wicked deedes that he hath moued vs to doe There the outwarde pompous shewes of good works which now only are esteemed shal nothing profite vs. Onely the purenesse of will shall be requyred Wherefore the hipocrisie not onely whereby euery man knowing him selfe giltie beefore God desireth to boaste him selfe before men but also wherewith euery man deceiueth himselfe before God as we bee all inclined to flatter our selues shal fal down confounded howsoeuer it now be proud with more than dronken boldnesse they that bende not their wit to such a sight may in deede for a shorte time sweetly and pleasantly frame a righteousnes to themselues but it is such a righteousnes as shal be by and by shaken away frō them at the iudgement of God Like as great riches heaped vp in a dreame vanish away from men when they wake But they that shall earnestly as it were in the sight of God enquire of the true rule of righteousnes certainly finde that al the woorkes of men if they be iudged by their own worthines are nothing but defilinges and filthines That which among the common people is accoūted righteousnes is before God meere wickednes that which is iudged puritie is vncleannesse that which is reckoned glory is but shame From this beholding of the perfection of God let it not greue vs to descend to look vpon our selues without flatterie or blinde affection of loue for it is no maruell if wee be all so blinde in this behalfe forsomuch as none doth beware of the pestilent tendernes towardes him selfe which as the scripture cryeth out Naturally sticketh fast in vs all To euery man saith Solomon Prouerb chap. 21. vers 2. 16. His own way is right in his owne eyes Againe All the wayes of man seeme cleane in his own eyes But what is he acquited by his blindnesse no But as hee further saieth in the same place the Lorde wayeth the hearts that is to say while man flattereth him selfe by reason of the outwarde visor of righteousnesse that hee beareth in resemblance In the meane time the Lord with his ballance examineth the hidden vncleannes of the heart Therefore seeing we see nothing profite with such flatterers let vs not wilfully mock our selues to our own destruction But that we may traine our selues rightly wee must necessarily call backe our conscience to the iudgement seate of God For we doe altogether neede his light to disclose the secrete foldinges of our peruersnesse which otherwise lie too deeply hidden For then and neuer till then wee shall cleerelye perceiue what is meant hereby that man being rottennesse and a worme abhominable vaine which drinketh wickednes as water is far from being iustified before God For who should make that cleane that is conceiued of vncleane seede not one man Then shall we also finde that by experience which Iob sayd of him selfe chapter 19. St iustificare me voluero os meum condemnabit me si innocentem ostendero prauum me comprobabit If I will goe about to shew my selfe innocent my own mouth shall condemne me If I wil shew my selfe righteous it wil prooue me wicked For that is not meant of one age onely but of all ages which the Prophet in old time of Israel that all went astray like sheepe that euery one turned aside to his owne way For he there comprehendeth all them to whom the grace of redemption should come and the rigorousnesse of this examination ought to proceede so far till it subdue vs so that we be fully throwen downe with all and by that meane prepare vs to receiue the grace of Christ For he is deceiued that thinketh himselfe able to receiue the enioying of this grace vntill he haue first throwen downe all hautinesse of minde This is a knowen saying that God confoundeth the proud and geueth grace to the humble O I would to God that mē would no longer trust to their owne righteousnesse but geue place to the mercie of God that they doe not presumptuously aduaunce them selues nor reprochfullye triumphe ouer others but vnfaynedly submitting thēselues before God acknowledging their own miserie and needinesse at last yealde to the trueth and say with vs and with S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est iustus ne vnus quidē there is none righteous no not one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none that doth good no not one Ex operibus Legis non iustificabitur omnis caro in conspectu eius By the workes of the Law shall no flesh be iustified in his sight Againe to the Rom. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Abraham were iustified by workes hee hath wherein to reioyce but not with God Agayne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wayes of sinne is death but the gifte of God is eternall life through Iesus Christ our Lord. Againe to the Rom. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They beeinge ignoraunte of the Righteousnesse of God and going about to stablish their own righteousnes haue not submitted themselues to the righteousnesse of God Againe in the 11. chap. 5. ver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen then so at this present time is there a remnant through the election of grace and if it be of grace it is now no more of woorkes or els were grace no more grace But if it be of works it is no more grace or els were workes no more woorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath geuē to him first he shal be recompenced for of him and through him for him are all thinges To him be glorie for euer Amen Againe to the Cor. 1. Epist and 4. chap. 4. ver Nullius omnino rei mihi conscius sum sed non per hoc iuctificatus sum caeterum qui me iudicat Dominus est I know nothing by my selfe yet I am not therby iustified but he that iudgeth me is the Lord. S. Paule in his 2. Chapter to the Ephesians 8. verse Gratia enim estis saluati perfidem idque non ex vobis Dei donum est By grace are ye saued through faith and

to beléefe for they haue left scarse any sence or memorie of the true members of Christes Church If we beléeue the Romaine Church to be The holie Catholique Church The Scriptures are against vs theyr owne Doctours are against vs and the definition of the word Church is against vs. Shall we beléeue the building of Saint Peters Church to be our holie Mother the Church Beléeue it who that will and I assure him that he hath not the true Church on his side nor the Gospell to excuse him Séeke for this Church whereof Christe is head and not the Pope in this Church haue we lybertie not to doo euyll but to doo good The Churth of Roome bringeth to our lyfe myserable bondage Whyles we are in the Church of Christe wée hope for the promises of lyfe euerlasting but whyles wée stande in the Churche of Roome wée stande in feare and terrour of eternall condempnation to come vppon vs for our sinnes in the day of death Through Christe who is the head of this true Churche wée sée our sinnes purged the Deuill vanquished death and condempnation abolished and our selues in the lybertie of the chyldren of God to crie Abba Father Thus much touching the Church ¶ Of the infallible perfect ground and sufficiencie of the Scriptures to the eternall comfort and consolation of all true Christians and vtter confusion of the Pope and all his adherentes BEcause the Papistes affirme and boldly say that the Scriptures are not sufficient for a man therby to knowe the trueth by the which he may be saued it is erpedient and néedefull at this present tyme to heare what the Scriptures and Doctors doo say therevnto First I will beginne with the Scriptures as with the veritie it selfe and then with the Doctors who ground theyr argumentes and reasons vpon the worde of God which is the holy Scripture Although it behooueth man earnestly to bende his eyes to consider the workes of God For as much as he is set as it were in this gorgeous stage to be a beholder of them yet principallie ought be to bend his eares to the Scriptures that he may better profite thereby and sooner learne the trueth by the which he may be saued And therefore it is no meruayle that they which are borne in darknesse doo more and more waxe harde in theyr amazed dulnesse because verie fewe of them doo giue them selues pliable to learne of the worde of God whereby to kéepe them within the boundes but they rather reioyce in theyr owne vanitie Thus then ought we to holde that to the ende true Religion may shine amongst vs we must take our begynning at the heauenlie doctrine and that no man can haue any taste be it neuer so little of true and sounde doctrine vnlesse he haue béene Scholler to the Scriptures And from hence groweth the originall of true vnderstanding that we reuerentlie embrace whatsoeuer it pleaseth GOD therein to testifie of him selfe for not ●nely the perfect and in all poynts absolute faith but also all right knowledge of God springeth from obedience and truely in this behalfe God of his singuler prouidence hath prouided for men in all ages For if we consider howe slippery an inclination mans minde hath to slide into by forgetfulnes of God how great a readinesse to fall into all kinde of errours howe great a lust to forge oftentimes new and counterfeyt Religions The onely fall of man into so many and sundrie euyls is the forgetfulnesse of God We may thereby perceyue how necessarie it was to haue the heauenly doctrine so put in writing that it should not eyther perishe by forgetfulnesse or growe vaine by errour or be corrupted by boldnesse of men Sith therfore it is manifest that God hath alway vsed the helpe of his worde towardes all those whome it pleased him at any tyme fruitfully to instruct because he foresawe that his Image imprinted in that most beautifull forme of the world was not sufficiently effectuall therfore it behooueth vs to trauaile this straight waye if we earnestlie couette to attayne to the true beholding of God we must I saye come to his worde wherin God is well and liuelie set out by his workes when his workes be weyed not after the peruersenesse of our owne iudgement but according to the rule of the eternall trueth If we swerue from that worde as I sayd euen nowe although we runne neuer so faste yet we shall neuer attayne to the marke because the course of our running is out of the way For thus we must thinke that the brightnesse of the face of God which the Apostle calleth Rom. 16. such as can not be attained vnto is vnto vs lyke a Maze out of which we can not vnwrappe our selues vnlesse we be by the line of the worde guided into it And therfore Dauid Psalm 9. et 96.97.99 c. oftentimes when he teacheth that superstitions are to be taken away out of the world that pure Religion may florishe bringeth in God reigning meaning by this worde reigning not the power that he hath but the doctrine wherby he challengeth to him selfe a lawfull gouernment because errors can neuer be rooted out of the hearts of men tyll the true knowledge of God be planted Therefore the same Prophete after that he hath recited Psalm 19.21 That the heauens declare the glorie of God that the fyrmament sheweth foorth the workes of his handes That the orderlie succéeding course of dayes and nightes preacheth his Maiestie then he descendeth to make mention of his worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawe of the Lorde is vndefiled conuerting soules sayth Dauid the witnesse of the Lorde is faithfull giuing wisdome to lyttle ones The rightfulnesse of the Lord is vpright making hearts cheerefull the commaundement of the Lord is bright giuing light to the eyes For although he comprehendeth the other vses of the Lawe yet in generallitie he meaneth that for as much as God dooth in vaine call vnto him all Nations by the beholding of the heauen and earth therefore this is the peculiar schoole of the children of God The same meaning hath the .xix. Psalme where the Prophet hauing preached Of the voice of God which in thunder winds showers whirle-winds and stormes shaketh the earth maketh the mountaines to tremble and breaketh the Ceder trees In the ende at last he goeth farther and sayth That his prayses are sung in the Sanctuarie because the vnbeleeuers are deafe and heare not all the voices of God that resound in the ayre And in lyke manner in an other Psalme 93.5 after that he had described the terrible waues of the sea He thus concludeth Thy testimonies are verified the beautie of thy Temple is holinesse for euer And out of this meaning also proceeded that which Christe sayde to the woman of Samaria Iohn 4.22 That her Nation and the rest did honour that which they knewe not and that onely the Iewes did worshippe the true God For whereas

therefore for ye knowe not the howre when the sonne of man shall come Put not your trust in the prayers and dirges of popish Préestes the crowne of glorie is héere eyther lost or wonne Euerlasting saluation is héere prouided for by the due worshipping of God and the fruits of Faith Nowe grace is graunted craue and haue be bolde and feare not nowe is the tyme of obtayning eternall blessednesse nowe is the day of Iubylie nowe is the gate open vnto pardon and forgiuenesse and they that séeke the trueth shall haue an easie accesse vnto it Nowe pray while you haue tyme vnto God for your sinnes God graunt vs to vse this time to his glorie our soules health who is the true and onely God call vpon him with a faithfull confession acknowledging both of your offences and of your state cōsidering Thus confessing beléeuing we haue frée pardon and forgiuenesse giuen and graūted vnto vs of the méere goodnesse and mercy of God While we haue tyme let vs therefore doo good for béeing once departed out of this lyfe repentance is too late Ciprianus Tractatu primo contra Demetrianum Sayth Quando hinc excessum fuerit nullus iam locus poenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu Dei et fructu fidei prouidetur c. That is to say After we be once departed out of this lyfe there is no more place of repentaunce there is no more effect or working of satisfaction it is but in vaine that your freendes should pray for you It is but follie that Préestes should sing a Requiem for your soules seeing that theyr prayers and dirges profit nothing at all There is in sundrie places of the Scriptures of heauen and hell expresse mention but of Purgatorie no spéeche at all Purgatorie for lucre sake of late yéeres was inuented How often is it written in the Scriptures that they which beléeue in Christe shall be saued and they that beléeue not shall be condempned they that doo good shall goe to lyfe euerlasting but they which doo euyll to paine eternall Héere is mention you sée of saluation and condempnation of ioye and of sorrowe of perpetuall life death for euer of heauen and of hell But the scriptures wrote nothing of Purgatorie and if there had béen such a place no doubt but there had béene mentiō made therof Chrisost in 22. Mathew Hom. 41. Quidquid quaeritur ad salutem totum iam impletum est in scripturis Whatsoeuer is sought vnto saluation all the same is set foorth and fully taught in the scriptures If then praying for the dead were necessary vnto saluation expresse mention thereof should be made in the scriptures and worde of God but we can finde no such thing there Againe in an other place 1. Homilie in Epist Ad Titum Omnia Euangelium continet praesentia et futura honorem pietatem fidem simul omnia praedicationis verbo conclusit The Gospell sayth he dooth contayne all thinges bothe present and to come honour godlinesse fayth to be short he hath comprehended all thinges with the worde of preaching Dooth not holie Chrisostome by these words manifestly declare that the Gospell of our sauiour Iesus Christe dooth containe all maner of things bothe presēt that is to say how we ought to behaue our selues héere in this present life towards God our neighbour and also things to come wherby he dooth vnderstand the estate that we shall be in after our departing out of this lyfe In the scriptures no mention made of praying for the dead But where dooth the Gospell speake one iote onely of prayers and oblations for the dead there we doo learne that they that beléeue and are baptized shall be saued and they that beleeue not shall be condempned There we reade in the. 7. Chapter of Saint Mathevv Of the straight and narrowe way that leadeth vnto saluation and of the wide gate and broade way that leadeth vnto damnation Not one onely sillable can be found there of any thyrde way or of any other estate that we shall be in besides saluation and dampnation after that we be come to our wayes ende Which thing Chrisostome him selfe in his second Sermon De Lazaro dooth teach most plainly saying Para ad exitum opera tua et appara te ad viam si quid cui rapuisti redde et dicito iuxta Zachaeum do quadruplum si quid rapui Si cui factus es inimicus reconciliare priusquam veniatur ad iudicem Omnia hic dissolue vt citra molestiam illud videas tribunal Donec hic fueris spes habeas praeclaras sed simulac discesserimus non est postea in nobis situm poenitere neque commissa diluere That is to say Prepare thy workes against the ende make thy selfe ready to the way if thou hast taken away any thing from any man restore it againe and say with Zachaeus if I haue taken away any thing from any man I doo giue it him againe fourefolde If thou be made an enimie to any man be reconciled vnto him againe afore ye come before the Iudge Paie all thy debtes heere that thou mayst without any feare or trouble of conscience see that dreadfull iudgement seate Whiles we be yet here we haue a goodly hope but as soone as we be once departed hence it lyeth no more in vs for to repent nor for to wash away our sinnes This holy Father then wyll not that we should tarie to make restitution or to be reconciled vnto those whome we haue offended tyll we be dead For then sayth he I meane after we be once departed out of this world there is no way at all to wash away sinnes In so much that he sayth in an other place Neque qui in praesenti vita peccata non abluerit postea consolationem aliquam inuenturus est in inferno enim ait quis confitebitur tibi et meritò hoc enim est cauearum tempus et cōflictuum et certaminū illud verò coronarum retributionum et praemiorum Neyther he that dooth not washe away his sinnes in this present lyfe shall finde any comfort afterwardes For sayth he who shall praise thee in hell and for a good cause for this is the tyme of scaffoldes conflictes wrastlinges and battayles but after this lyfe is the tyme of recompences crownes and rewardes Howe can it after this lyfe be the tyme of crownes and rewardes if we be cast into a burning fire which is nothing differing from the fire of hell saue onely that this euerlasting and the other lasteth but for a tyme there to abide intollerable torments tyll we be holpen out by the prayers oblations of the liuing A good and kinde deuotion of popish preests especially of the Préestes which must be hyred with good ready money to doo it else they will suffer vs to abide there broyling rosting vnto the worlds end For

blinde peruersenes of the Papists In the. 10. of Iohn Christe sayth I am the doore dooth it followe that hée is a doore in déede no forsooth I thinke but that a doore is to harde for any man to eate they would haue takē that place of scripture to make God Though Christ sayd I am the doore it followeth not Note heere that he was a materiall doore no more dooth it followe that this word Hoc est corpus meum This is my body to be the same body that Marie the Virgin bare it is plaine errour and they are fowly deceyued For when Christe sayd This is my body that shall be giuen for you the worde that he spake was him selfe him selfe was the worde or else must the bread haue béene crucified as is afore which I will prooue by the manifest scriptures Christ sayth in the 6. of Iohn I am the liuing bread that came from heauen your fathers did eate Manna in the desert and are dead but I am the bread of lyfe So it demonstrateth that Christe was the bread Note heere which was giuen for vs but these Gentlemen say that the bread is he Nowe héere is all the cōtrouersie betwéene the Christiās and the Papists Christ fayth that he is the bread that was giuen for vs or broken for vs the Papists say that the bread is Christ now how can we agree for we say as Christ saith that he is the bread these Gētlemen say that the bread is he marke well the scriptures Paul sayth That which I receyued of God I gaue vnto you Let them answer me to this dyd Paul receiue any thing of the Lord but his word for Paul was not with the Lord at the supper to receiue any other thing Oblinde creatures they wot not what they doo will they haue the blood of wytnesse of Iesus Christe required at their hāds still O good christian brethrē for the tender mercy of our Lord sauiour Iesus Christ beléeue not this erronious doctrine of the Papistes worship not a wheaten God In the. 6. Chap. of Iohn Christ sayth The bread which I will giue you is my fleshe which I will giue for the life of the world Héere you may perceyue that the bread that Christ gaue vs was his fleshe Ergo his fleshe was the bread that he brake which was him selfe him selfe was the word and his word was his body which was giuē for the life of the world Then stroue the Iewes among them selues sayd How can this fellow giue vs his flesh to eate for they tooke it carnally as our cleane fingred Gētlemen doo now a daies thinking the they should haue eaten him vp flesh blood bones Iesus sayd vnto thē Iohn 6. Except ye eate the fleshe of the sonne of man ye haue no life in you for whosoeuer eateth my flesh drinketh my blood hath euerlasting lyfe And I shall raise him vp at the last day for my flesh is very meat and my blood hath euerlasting life and I shall raise him vp at the last day for my flesh is very meat and my blood is very drinke and whosoeuer eateth my flesh and drinketh my blood abydeth in me and I in him Nowe I tolde you afore that Christe was the bread that was giuen for vs and euen as the materiall bread féedeth the body so this liuely bread féedeth the soule And Christe speaketh heere of his fleshe and blood which was offered in sacrifice for our saluation and our redemption as Iohn sayth Chap. 1.8 The worde became fleshe and we see the glorie of it as the onely begotten sonne of the Father and who so dooth beleeue this dooth eate Christes fleshe and drinketh his blood But not as these Papists do for they say that they crash him with their teeth carnally Oh abhominable blasphemy the same body that Mary bare but they which receiue him in a Christian Cōmunion receiue him by faith For Christe sayd Hoc facite in meam cōmemorationem Doo this in remembraunce of me And whosoeuer beléeueth that this body was done vpon the Crosse for his saluation and that the shedding of his blood is for the remissiō of his sinnes taken in the remembrance of Christes death eateth Christes body and drinketh his blood spiritually God graūt we may doo so for our own soules health Amen Thus much bréefly touching the supper of the Lord. Against mennes Merites and righteousnesse GReate controuersie and disputation there is betweene the Papists and vs Christians touching mennes merites righteousnesse The Papists say that they are iustified by good woorkes and not by faith We say that Sola fides iustificat omnes Faith alone iustifieth all men It is marueilous dearely beloued to see with what rashnes and boldnesse iustification of woorkes is commonly debated yea and it is to be seene how none doe more boldly or with fuller mouthes as the saying is prate of the righteousnesse of workes then they that are monstrously sicke of open outward diseases or be redy to burst with inward vices That commeth to passe because they thinke not vpon the righteousnes of God wherof if they had neuer so little feeling they would neuer make so great a mockerie of it And truely it is out of measure lightly regarded whē it is not acknowledged to be such and so perfect that nothing be imputed vnto it but euery way whole absolute and defiled with no vncleannesse such as neuer was and neuer shal be able to be found in man It is in deede easie and readie for euery man in schooles to talke vainlie vpon the worthinesse of woorkes to iustifie men but when they come into the sight of God such dalliances must auoyd because there is earnest doing vsed and no trifling strife aboute wordes To this to this I say we must applie our minde if we will profitably enquire of true righteousnesse how we may answere the heauenly Iudge when he calleth vs to account Let vs thinke him to be a Iudge not such a one as our own vnderstandinges do of themselues imagine but such a one as he is paynted out in the Scripture with whose brightnes the stars shal be darckned by whose strength the hils doe melt away by whose wrath the earth is shaken by whose wisdome the wise are takē in their suttletie by whose purenesse all thinges are prooued vnpure whose righteousnes the angels are not able to beare which maketh the innocent not innocent whose vengeance when it is once kindled pearceth to the bottome of hell If he I say sit to examine mens doinges who 〈…〉 peare assured before his throane Who shal dwell with a deuouring fire saith the prophet Esaie 3.34 Who shall abide with continuall burninges he that walketh in righteousnes and speaketh trueth c. But let such a one come foorth whatsoeuer he be but that aunswere maketh that none commeth foorth for this terrible saying soūdeth to the contrary Lord if thou marke our iniquities Lord who shall abide