Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	good_a	life_n	see_v	9,943	5	3.4753	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

for that fiction of Christs triumph in hell both because he triumphed not before his resurrection as also because heaven was the fit place of his triumph not hell Again whereas the word Shc●l sometime signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs descent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Psal 16.10 Thou wilt not leave my soule in hell Or it is the same that is to fall into extreme tortures and anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal 8.6 The sorrowes of hell compassed me about Or else it signifieth the state of them who are oppressed and swallowed by death Ps 49.15 Like sheep they lie in hell death gnaweth upon them Isa 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautologie or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreme sadnesse and anguish of mind are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internal torments of the mind They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation do answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his ascension to heaven and his descending to hell the sitting at his Fathers right hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contumaciously in this matter seeing this clause of Christs descent to hell was not alwayes added to the fourth Article as the Nicene Creed and divers others do witnesse So that this may remain firm that neither his spiritual agonies in his soule nor his three dayes detention in the grave ought to be separated from his sufferings XVIII For the forme or manner of his Passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High-Priest Heb. 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs pa●sion is the glory of God and chiefly the manifestation of his wrath against sinne as also of his justice and mercy besid●s the declaration of the Divine and Humane na●ures But the proper and special end is Satisfaction for our sinnes XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the Sin and the Passion with the Punishment which we should have suffered For example He sustained most grievous tortures in his soul and body both that the sinnes of soul and body might be expiated as also that we might be delivered from those spiritual corporal pains which eternally we should have suffered His death upon the crosse was execrable partly that he might expiate the sins by which we deserved to be accursed partly that he might free us from that curse and damnation He was buried to testifie that our sins were buried with him and that he might sanctifie our graves in which as in prisons we were to be detained untill the horrible day of Judgement by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternally reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs Passion who say that he suffered onely for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the main fruit of his Passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preached celestial Truth 2. That he confirmed it 3. That he was our example in his Passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redemption for many Mat. 20.28 who gave himself a ransom for all 2 Tim. 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransom for him 2. Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Is● 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shewing of an example and not to satisfie and to be punished in his stead 3. If the sacrifices of the Old Testament were offered by the Priests for the People or in their stead then Christs sacrifice also was performed in our stead the former is true therefore so is the latter They assever boldly that in Scripture there is no example where the particle for is the same that in anothers stead but who sees not this in these subsequent testimonies Joh. 10.11 The good shepherd layeth down his life for his sheep to wit by fighting even to death in the stead or place of his sheep Rom. 5.7 Scarce will one die for a just man Rom. 8.26 The Spirit maketh intercession for us and ver 13. If God be for us who can be against us and ver 9. I could wish to be accursed for my brethren Neither doth the eternity of pain due to our sins make Christs Passion an insufficient ransom in that he suffered not eternally for us because though his punishment was not eternal in regard of time yet it is equivalent to eternal pain both in respect of the infinite majestie and dignity of Christs

either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-wil or other faculties by which he may doe well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semipelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evil onely and therefore deserves rather to be called servile then free As for the understanding the natural man comprehends not the things that are of Gods spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evil Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Eph. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified parents notwithstanding by generation it is transmitted to posterity The reason is because the corruption dwelling in us ● not altogether taken away by pardon although the guil● be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks doe spring up again with the same CHAP. XI of Actual Sin SO much of Original sin Actual sin is whereby Gods law is broken by thoughts desires words or deeds The RULES I. According to the diversitie of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or lesse dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice then of infirmity or contrarily rather of infirmity then of malice VI. From the subject it is of the soule chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kinde of unwillingnesse or with a full desire this latter sin the scripture cals the sin against the holy Ghost and to death Matt. 11.32 1 Joh. 5.16 IX The sin against the holy Ghost or to death is when one is convicted in his conscience by the testimony of the holy Spirit resisteth notwithstanding the same spitefully wantonly and with a high-hand X. Sin against man is committed either against superiours or inferiours or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so smal as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoined with the offence of Gods majesty XIII Yet in respect of the event to wit Christs merits and Gods favour all sins are pardonable except finall infidelity and the sin against the holy Ghost Not as though these sins were greater then Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of other sins by the circumstances the consideration of which doth aggravate or lessen them Thus the sin of a superiour is greater then of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater then the sin of thought alone A sin committed in word and deed is greater then that which is in thought and desire sin committed with affectation is greater then that which is done of incogitancy the sin of commission is greater then o● omission if it be in the same kinde the sin against God is greater then against man that sin is greater which is committed against him to whom we are most beholding for favours then against another for example A sin against our Parents is greater if it be in the same kinde then against a brother a scandal against a weak brother is greater then against a stronger CHAP. XII Of the miseries which follow sin HItherto of sin now of the misery that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen. 2.27 What day thou shall eat of it to wit of the fruit of the tree of knowledge of good and evil thou shalt dye the death II. There be foure degrees of this death III. The first degree is death spiritual which is the privation of spiritual life of this man being destitute he liveth onely to sin Rev. 3.1 I know thy works in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that be would remove this death from me V. The third decree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soule to God Eccles 12.9 He shall return to dust from whence he came and the soule to God that gave it The soule returns to God either as to a Father or as to a just Judge and although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Revel 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evil IX The privation of the cheife good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25.41 Go ye cursed X. But the chief evil shal be a communion for ever with the Devil and his Angels Mat. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Gehennaa a fiery Furnaceb the place of tormentc a Prisond a bottomless pite the lake of firef burning with fire and brimstoneg a Matth. 5.22 b Mat. 13.42 c Luk. 26.28 d 1 Pet. 3.19 e Rev. 9.1 f Rev. 20.15 g Rev. 21.8 XIV In the pains of the damned we are to consider the multitude greatness and continuance XV. Their multiplicity

We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life his Satisfaction The reason because he did not suffer for himself in any thing but all for us II. Therefore those innumerable sufferings which Christ endured untill his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ wch went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweth divers tuns of gold is an integral part of the payment although it be but a small sum in respect of the whole and principall debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our Redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapters to the Hebrews IV. The principal efficient cause of this Passion was the Holy Trinity the ministering causes were Christs enemies both Jews and Gentiles V. The Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadness anxieties and tortures proceeding from the fierceness of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God my God why hast thou forsaken me X. But although he wrested with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this That in his greatest agony he failed not to call God his God XI His externall sufferings were the tortures of his body which he endured in a manner in all his members and senses for his head was torn with thorns and beat with reeds his face was defiled with spitle and bruised with bufferings his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Cross his hands and feet being pierced with nails was hanged between Theeves his sinews were racked and his side was peirced with a lance XII The Crosse was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.22 XIII * A. R. * In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greatest of his gifts which could not be lost without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dereliction or dissolution of the personal union in death for Christ spake them whilst he was alive they only shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of deliverance but not alone nor forsaken in respect of the Divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soule was the medium of the union between the Divinity and Christs body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soul was infused or else he could not have bin conceived by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being aspirit was a fit medium to unite the Deity to the body but not absolutely necessary In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no otherwayes then the carkasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soule being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Act. 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into Hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous from which their opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel for whereas Christ otherwayes in respect of his Deity is every where his soule being recommended into the hands of his Father by himself whilst he hung on the Crosse and his body being laid up in the grave it must needs be false that Christ did locally go down to hell Besides whereas God doth professe that he is their God after death Exo. 3.6 there can be nothing more absurd then that the soules of the Fathers should be detained in that limbus or prison Peter witnesseth 1 ep 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ Neither is there any ground

opposite the contempt of Inferiours the want of love astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Mat. 7.9 VVhat man among you is there that if his Son aske him bread will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magistrate whilest he keeps both Tables of the Law whilest he promotes and defends the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of justice see Esa 1.23 They judge not the fatherlesse neither doth the cause of the widdow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this mos severely Ezech. 34. in the Pastors of the people of Israel Parents also offend either by too much indulgence as Eli 1 Sam. 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiours willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiours Of this vertue the Apostle speaks Rom. 12.8 He that rules let him rule with diligence the same is urged by Paul to Ministers and Elders Act. 20.28 Take heed to your selves and to the whole flock in which the holy Ghost hath made you overseers Parents shew this when they nurture their children in the fear of God Ephes 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and businesse about impertinent things Against Sloth God cryes out Jer. 48.10 Cursed is he that doth the work of the Lord negligently of impertinent businesse Peter speaks 1 Pet. 4.15 Let none of you suffer as a murtherer or a thiefe or an evill doer or as a busie-body in other mens matters CHAP. X. Of Vertues and Works belonging to the Sixth Commandment HItherto of the duty of Superiours to their Inferiours and on the contrary Now follows the duty of each man to his neighbour and this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe whereof is that we preserve our own and our neighbours life Thou shalt not kill is a negative precept out of which is gathered this affirmative Thou shalt preserve thine own and thy neighbours life The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULES Then is the repelling of an injury lawfull when it is done 1. In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation and defence from injuries To this conservation of our own life is opposite the neglect of it as also the d●stroying of it violently by our own hands unlawful preserving of it They who neglect the means of preserving life they sin by omission but they that put violent hands on themselves sin by commission Now there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly and wantonly expose themselves to danger as Wrestlers Rope-dancers Drunkards Gluttons c. the unlawful preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing and railing or upbraiding of any offence commited or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death doe not Prov. 24.11 If thou forbear to deliver them who are drawn unto death and those that are ready to be slain if thou sayest behold we know it c. How grievous unjust slaughter is which is done not of private desire and not by the Magistrate or publike authority and how grievous a punishment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith John 1 Epist 3.15 VVhosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 VVhosoever shall say to his brother Racha shall be in danger of the Councel but whosoever shall say thou fool he shall be in danger of Hell fire To this study are subordinate two kindes of vertues some whereof conduce to with-hold our selves and some to with-hold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtful to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Matt. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matt. 27. Mildenesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matt. 5.5 Blessed are the meek for they shall inherit c. To meeknesse is opposite Anger unjust wrath too much gentlenesse or want of just anger and desire of revenge Of anger Solomon saith Eccles 7.9 Be not hasty in thy spirit to be angry Of unjust anger Moses Levit. 19. v. 18. Thou shalt not avenge nor bear a grudge against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Levit. 19. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite Cruelty and fiercenesse and too much Indulgence Both sinnes are kinds of murther for by too much rigour and too much indulgence we sinne against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemencie because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil.