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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94737	Romanism discussed, or, An answer to the nine first articles of H.T. his Manual of controversies. Whereby is manifested, that H.T. hath not (as he pretends) clearly demonstrated the truth of the Roman religion by him falsly called Catholick, by texts of holy scripture, councils of all ages, Fathers of the first five hundred years, common sense, and experience, nor fully answered the principal objections of protestants, whom he unjustly terms sectaries. By John Tombes, B.D. And commended to the world by Mr. Richard Baxter.	Tombes, John, 1603?-1676.	1660 (1660)	Wing T1815; Thomason E1051_1; ESTC R208181	280,496	251

I make a pillar in the Temple of my God and he shall go no more out And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 7. 37. for stedfast and 1 Cor. 15. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stedfast unmoveable are made synonymous and Col. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grounded and setled in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not moved away from the hope So that the meaning is no more but this the Church of the living God is not a tile which is often shaken and blown down with the winde but a pillar that abides unshaken and the seat or ground or basis of truth where it abides being received and embraced by it Which is to be understood of the invisible Church of true believers and though not of every truth yet of the main truth of the Gospel as it is termed Gal. 1. 5. the Word of truth James 1. 18. the truth John 17. 17. which is expressed in the next words 1 Tim. 3. 16. from which he foretels an Apostasie 1 Tim. 4. 1. and cannot be meant of any truth whatsoever which may be in controversie For it is certain no meer mortal man nor all men were ever so infallible Which being rightly understood makes nothing for infallibility in all points which the Catholick Roman Church Oecumenical council or Pope or all together shall define as H. T. would have it The next text Matth. 16. 18. is as little to his purpose For it is not said against the Roman Church much lesse it is said against an Oecumenical council or the Pope of Rome the gates of hell shall not prevail but against my Church that is Christs wheresoever 2. Nor is it proved that by the gates of hell are meant heresies as this Author supposeth The truth is however by the modern use the term hell is appropriated almost to the place of the damned and the tormented there yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated hell is either never or not many times used in the bible for that place or those persons nor was of old the word hell appropriated to that place of torment but meant of the grave or the state of the dead in which sense it was meant of old that Christ went into hell that is for a time to abide among the dead as the learned Usher proves in his answer to the Jesuits challenge ch 8. and the gates of hell are no more than the gates of death or the grave as Isa 38. 10 Psal 9. 13. c. is meant So that the meaning of Matth. 16. 18. is no more but this the gates of hell or the grave that is death shall not so prevail against my Church but that I will raise it up at the last day to life eternal as our Lord Christ speaks John 6. 39. Which being the genuine meaning it is true onely of the church of the elect not of the meer visible nor of that is such a prevalency denied but that they may erre in faith however it be assured that it shall not erre in faith finally to perdition The next Text John 14. 26. is ill translated shall suggest to you all things whatsoever I shall say to you the words being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he shall minde you of all things which I have said to you nor is this meant onely in points of faith as this Authour adds without any reason in the Text that he might restrain it to them in which he would have the church to be accounted infallible but also in matters of practise and this is meant onely of the Apostles as the words which I have said to you and particularities expressed vers 25 28 29. chap. 15. 27. chap. 16 4 6 12 13. shew And in like manner is the next Text John 16. 13. appropriate to the Apostles to whom the words were spoken Nor are the words restrained to matters of faith but extended also to points of practise and there is a promise of shewing them also things to come Which argues plainly that it is not a promise to the whole Church or Pope or Council or every particular believer sith it is certain that to none of these it is verified they have not things to come shewed to them according to that promise and therefore it must needs be impertinently alleged by H. T. to prove his Minor The last Text Acts 15. 28. H. T. himself confesseth was said by the Apostles in council not by Peter onely nor by a council without the Apostles much less by any Bishop of one City as Rome is and therefore proves not any unerringness in any but the Apostles nor in them at all times in all points of faith but onely their not erring in their determination at that time So that his Texts do none of them prove his Minor SECT V. There may be good assurance of the Word of God and its meaning and of our salvation without supposing the churches infallibility H. T. adds The consequence is confirmed because were not the Church infallible in things of faith we could have no infallible assurance at this distance what were the Word of God what not or what is the true sense and meaning of any one Book or Chapter in the whole Bible nor consequently of our salvation since without faith it is impossible to please God Heb. 11. 6. Answ H. T. Hath here vented a most poysonous and impious speech which tends to ruine the Foundation of Christian Faith and to promote Atheism yea in seeking to promote the arrogant claim of the Roman Bishop he doth by his arguing quite pull it down For if there be no infallible assurance without the churches infallibility in things of faith what is the Word of God what not nor what is the meaning of one Book or Chapter in the whole Bible then there is no certainty but from the Churches testimony of the truth of Christian Religion and that being questioned we have no way to convince an Atheist or Jew or Ma●om●tan who deny such in●allibility nor hath the Pope any way to prove his Supremacy or Transubstantiation to be certain points of Faith but by the Churches infallibility that is indeed his own saying in which he that believes him upon no better ground is departed from faith in God to faith in a confes●edly sinfull and oft times notoriously wicked man and so makes not God's authority the formal mo●ive and object of his faith as H. T. said pag. 58. falsly the Romanists do Besides how injurious is it to God to make him to have delivered his minde so as none can understand it without the Pope or a Council approved by him of whom according to H. T. his Doctrine who saith pag. 202. that sense cannot judge at all of substance though it be under sensible accidents there is no certainty whether they be men or not if we cannot judge of substance by sense Surely Christ did very ill to direct Infidels to search the Scriptures John 5.

and men 1 Cor. 11. 23 24 25 26 27 28. after his blaming them for disorder about the Lords supper he saith thus For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread and when he had given thanks he brake it and said take eat this is my body which is broken for you this do in remembrance of me After the same manner also he took the cup when he had supped saying this cup is the New Testament in my blood this do ye as oft as ye drink it in remembrance of me For as oft as ye eat this bread and drink this cup ye do shew the Lords death till he come Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread and drink of that cup. 1 Cor. 10. 16 17. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ for we being many are one bread and one body for we are all partakers of that one bread Which texts plainly shew that what is eaten in the Eucharist is bread and therefore not flesh and consequently no transubstantiation that the actions are commemorate signs of Christs death therefore no propitiatory sacrifice that bread was to be broken and eaten therefore not to be whole and swallowed down Heb. 9. 26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 10. 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all which shew there is no more sacrifice or offering of Christ in the church of Christ to be continued by a Priest Rom. 1. 25. who changed the truth of God into a lye and worshipped the creature besides or more than the Creator 1 Thes 1. 9. ye turned to God from Idols to serve the living and the true God therefore they worshipped not bread nor crosses nor reliques as Papists do Rom. 3. 28. Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 4. 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted to him for righteousness Rom. 5. 1. Therefore being justified by faith we have peace with God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus ver 3 4. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us ver 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 9. 11. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 16. So then it is not in him that willeth nor in him that runneth but of God that sheweth mercy Rom. 10. 3 4 5 10. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God For Christ is the end of the law for righteousness to every one that believeth For Moses describeth the righteousness which is of the law that the man which doth them shall live in them For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Rom. 11. 6. And if by grace then is it no more of work otherwise grace is no more grace but if it be of work then it is no more grace otherwise work is no more work 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness and sanctification and redemption 1 Cor. 4. 4. I know nothing by my self yet am I not thereby justified ver 7. who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it Gal. 2. 16 17 21. knowing that a man is not justified by the law but by the faith of Jesus Christ we seek to be justified by Christ I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain to which may be added Gal. 3. 6 7 8 9 10 11. 5. 4 5. Ephes 2. 8 9. Phil. 3. 8 9. Tit. 3. 5 6 7. 1 John 1. 7. which overthrow forgiveness of sins for our satisfaction merit of glory by any Saints works righteousness by works and such other tenets as whereby Papists extol man and debase the grace of God which will more fully appear by refuting the shifts of the Romanists in the discussing of the following articles As for what H. T. saith here if the Church in communion with the See of Rome were once the true Church she is and shall be so for ever if meant of the visible Church militant of which alone is the question it must rest either on this proposition every true visible Church militant is and shall be a true Church for ever which is proved false by the instances of the Hierosolymitan Antiochian Alexandrian Ephesian Corinthian and other Churches Where there are not now churches of Christ but Mahometans at least by this authors own doctrine they were not true churches while the Greek churches revolted from the communion of the Roman which he mentions p. 47. and it is manifest by Christs threatning that he would remove the candlestick from them except they did repent Revel 2. 5. Or else it rests on this that every church in communion with the See of Rome is and ever shall be a true church but there is no priviledge in Scripture to the church of Rome more than to other churches much less to every church that is in communion with the See of Rome yea it is said to the Roman church as well as other churches Rom. 11. 20 21 22. well because of unbelief they were broken off and thou standest by faith Be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou even the Roman church to whom he then wrote also shalt be cut off However if it be proved that the church catholick invisible of the elect and true believers cannot fail and that a church visible indefinite shall