Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	punishment_n	sin_n	6,862	5	5.5451	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07405	A godly and learned assertion in defence of the true church of God, and of His Woorde written in Latine by that Reuerend Father D. Philip Melancthon, after the conuention at Ratisbona, anno 1541 ; translated into English by R.R.	Melanchthon, Philipp, 1497-1560.; Robinson, Richard, fl. 1576-1600.	1580 (1580)	STC 17790; ESTC S1632	66,768	154

touching Free will That by force of free will man may doe the externall woorkes of the lawe and other honest ciuil woorkes But hee sayeth without the holy Ghoste men can not haue spiritual motions true feare of God true fayth and true patience that is newnesse of life which ought too appeare in those that are to be saued Hee geueth vs a profitable difference betweene the Letter and the Spirite He teacheth vs of the free remission of sinnes Hee admonisheth howe and after what maner Paule is too bee vnderstood of vs where hee sayeth By the workes of the lawe is no man iustified Gal. 2. That hee not onely plucketh away iustification from ceremonies but also from moral woorkes The Church had great need of this admonition Far O●gon and manie which followed him had spread abroade false interpretation in the Church onely with ceremonies was iustification pluckt away 〈◊〉 they imagined that men might fulfil the law and be iust through their workes Therefore Augustine handleth this question learnedly in his booke De spiritu litera and affirmeth that Paule also speaketh vniuersally touching moral thinges when he denyeth vs to be iust by the lawe and also denyeth man to be able to satisfie f●lfill the law Rom. cap. 8. This admonition of Augustyne and this place of his to haue in remembrance it shal very much auayle vs For bycause seeing that reason cannot sufficiently discerne the hugenesse of Original sinne and of our natural corruption it easily slydeth away vntoo those opinions namely That it thinketh a man may be able to fulfil the lawe and too be iust for the woorkes sake So contrariwyse The righteousnesse of faith is obscured and true spirituall exercises are cast of from vs namely Trne inuocation which ought too stay or rest vppon the onely mercy of God Lyke as wee are nowe derided of our adnersaries which will needes seeme wyser then wee and crye out against vs that wee doo foolishly exaggerate or encrease our owne infirmity and fondly plucke away iustification from woorkes when notwithstanding reason vnderstandeth righteousnesse is meant none other matter but obedience according to the lawe But the doctrine of the Gospell touching sinne also touching righteousnesse of fayth is a secrete and peculiar wisedome of the true Churche which euen a very fewe of the wryters haue knowen and the sounder parte of thē haue acknowledged the fame some more obscurely som more manifestly The Scotists and such others haue altogither ouerwhelmed this doctrine Therefore after that God hath againe nowe reuealed these thinges in our dayes let vs diligently defend and mainteine this doctrine nowe manifested Furthermore why doo not our aduersaries againe consider howe absurde a thing it is too say that Christe hath deliuered vs onely from the Ceremonies of the lawe Againe if our deliueraunce pertaine only vntoo Ceremoniall thinges it profited not the fathers before Moyses any thing at all And it is needeful that wee beleeue that our deliueraunce from the lawe pertaineth vntoo the vniuersal Churche from the beginning vntoo the ende of the worlde These thinges are more amply disputed vppon in his little booke De Spiritu litera Finally they altogither knowe not what the deliuerance from the law meaneth which vnderstand or thinke the same consisteth onely of Ceremonies As all men after Adams fall are oppressed with sinne with the wrath of God with death with great and greuous calamities of this lyfe with eternal punishmentes So all men are burdened with the Lawe which rebuketh sinne accuseth vs and with eternall terrors slayeth vs as Paule sayth Therefore to be deliuered from the Lawe is as much as to bee deliuered from that accusation that we be not guiltie of the wrath of God and of eternall death It is not onely to be deliuered from ceremonies or external shewes but much more rather to be set free from the Law fearing vs cursing condemning and killing vs when as in deede an other thing is set before vs for the which we are pronounced iust that is to say The Sonne of God which was made a sacrifice propiciatorie for vs. So Adam Noe Abraham all the other Eleete before Mofes were deliuered from the Lawe were accused of the Lawe were exercised with horrible terroures with feeling of Gods wrath and of his Curse But amongest these terrours they were raysed vp by the acknowledgement of the mercy promised vnto mankinde by and through the Lorde and Sauiour that should come and they beleeued that they were pronounced iust by and for because of the Sacrifice that woulde come and not by or through the Lawe They knewe that sinnes were not onely externall trespasses but an inwarde vncleannesse horrible distrust in God murmuring and grudging agaynst God in our aduersities and other wicked motions And they knewe that euen the same sinne and infirmitie of mans nature or the wrath of God was not taken away by any Lawe But they knew that through the acknowledgement and assured trust of the promised Sauiour they should bee deliuered out of so greate miseries And so were they also deliuered from the Lawe moral that is which iudgeth and sleyeth them and so were they deliuered from the eternall wrath of God whiche the Lawe declareth vntoo them They knewe that in this their naturall knowledge the free remission of theyr sinnes was not set downe Therefore they required the sayde remission of sinnes from an other place For if they had beleeued in themselues that they shoulde so haue bene made iust when they were without fault they had vtterly fallen downe in the agony or vexation of theyr conscience but they knewe therefore was the Sauiour promised that they might beleeue they pleased God yea although they were vnwoorthy and vncleane persons So did they beleeue that they were iuste not by or through the lawe but by and through the Sauiour that shoulde come These so greate matters doth the deliueraunce from the law comprehend which men of secure mindes vnderstande not who know not what true repentance meaneth nor what pertaineth vntoo true Inuocation Finally which are not exercised in afflictions and either haue their mindes occupied in carnall pleasures or are delighted with their owne opinions and despise the word of God either els which do wrest it and abuse it according too their owne imaginations Some of our aduersaries more subtill then others although they plainely see that Augustines interpretation and ours also is the true meaning agreeable vntoo the mynde of Paule and of Propheticall as also Apostolicall scripture yet they exclaime against vs and cite for theyr purpose the autority of Origen Hierome Chrysostome and I knowe not of whom Not because they allowe those frō theyr hearte but onely too bleare the eyes of the ignoraunt people least they shoulde seeme to be ouercome For surely our aduersaries bring not with them vnto these conflictes a good conscience and a zeale in searching foorth the

traditions and opinions touching the wil of God neither retaine they the worde and ordinance wherwith god hath manifested his wil towardes vs. Themselues beeing blinde too seeke after God by other meanes For it is manifest that Christe himself neuer deliuered the Sacrament to haue it applyed for the dead For what mētiō is there made of the dead Hee bids vs Celebrate his supper that wee may haue in remembraunce his death benefits Are the dead thē present with vs too remember these with vs But I will briefly adde vnto these other reasons also The secōd reason this sentence to ●rue assured which by no meanes may be 〈◊〉 or denyed The iust man liueth by his fayth Abac. 2. Wherefore it is needeful that in our life tyme wee do receaue forgiuenesse of our sinnes at Gods handes And it is impossible that forgiuenesse of sinnes shoulde bee graunted too any person by or for any kind of worke doone or sacrifice offered by any Priest Causes obscure and doubtfull require long disputations This error touching oblation is refuced by so euident and firme argumentes that they require not at all any long declaration The doctrine touching forgiuenesse of sinnes is certaine and manifest No man may haue remisiion of sinnes except by his owne faith hee receaue the same This opinion if any man go about too take away hee dooth then blaspheme and iniury Christ himselfe Ergo they blaspheme and iniury Christe which do feigne that the same oblation can deserue remission of sinnes for the dead The thirde reason the vse of the Sacrament only proffiteth them which vsing the same doo remember the death and benefites of Christe Ergo it is impossible that this woorke shoulde profit them that are dead which neither vse the same themselues nor doo make any remembraunce of the death of Christ The antecedent is manifest by the institution of Christe bycause hee biddeth vs celebrate this mystery in remembrance of him And wee ought not by Imagining too adde any thing vnto the institution of Christ if any man imagine moe thinges if any man transferre the same vnto the dead he doth wickedly defile the institution of Christ The fourth reason The scripture sayeth manifestly Blessed are the dead which dye in the Lorde Rom. 8. The body dyeth bycause of sinne but the spirite is life for righteousnes sake● that is they that are iustified in the spirite so long as they cary about them this body where in are as yet the remnauntes of sinne they are afflicted in diuers manners too the ende that by calling vppon God fayth knowledge of GOD and spiritual newnes of lyfe might more and more increase in them But the body being once dead the remnauntes of sinne are abolished And Paule sayth manifestly That the spirite liueth for righteousnes sake That life of the spirite iustified is not feare or feeling of Gods wrath But is ioy in the holy Ghost as Paule sayeth Rom. 15. Therfore there are no paines of Purgatory Christ saide vnto the conuerted theefe This day thou shalt bee with mee in Paradyse that is in a peaceable and blessed life and not in paynes or horrour Therefore the Soules of the iust doe not goe downe too tormentes but ascende vp vnto spirituall ioy and peace In this life the godly are still exercised with horrible afflictions bycause GOD by a woonderfull determination wil haue his Churche Subiecte vntoo the crosse and too taste such afflictions as Christe hymselfe did So Adam Isaack Iacob Ioseph Dauid Esayas Hieremias Iohn Baptist and others the lightes of the Churche were in calamities and perplexities the greatenesse whereof no man can declare Therefore Peter sayeth Humble your selues vnder the mighty hande of God 1. Pet. 5. For although suche are the afflictions which the Godlye suffer in this life whyle they are in the flesh yet notwithstanding this after they be once dead why is it sayed that there are suche punishments For as muche as these afflictions are by GOD preordayned too acknowledge the remnaunte of sinnes in the fleshe and to worke repentaunce of sinnes euen in this life But after death there is then no place of repentaunce Like as Paule playnelie affirmeth 2. Cor 5. Euery one shall carry with him those thinges which he hath done in the body And the Psalmes doe also teache vs this moreouer The dead shall not prayse thee Lorde Againe Bicause ther is none is death which shal remēber thee 112. Therfore it cānot bee affirmed that any after death are yet tormented to the end they might repent them of their sinnes If our Aduersaryes doe say That those tormentes are not therefore layed vppon them that thereby repentaunce might grow but that they shoulde bee as satisfactions for sinnes here committed this opiniō is a great deale more too be refused For the doctrine of Satisfactions which the Sentenciaries haue deuised is both false and vngodly And truely very many lyes false imaginations haue byn heaped togeather into those disputations euen as it were into a sinkehole and filthy puddle namely of Purgatory of vowes of oblatiō for the dead many others Seing therfore that purgatory as they cal it cānot be affirmed it is a kind of vngodlines so to institute an oblatiō to deliuer y e dead out of torments Although yet if there were any purgatory yet coulde not the supper of the Lorde be transferred for the dead But why doe I here dispute The firste mention of Purgatory began of sightes or visions and afterwardes for lucre sake was cōfirmed and is now defended and mayntayned of the Popes Cardinalles Byshoppes and Chanons which are manifest Epicures and with great security doe contemne the iudgement of God And whatsoeuer touching punishmentes after death suche persons reade they accept them as Poets fables of Ixion Sisiphus Tantalus or suche like and doe deride the foolishnes of others which affirme that God hath appoynted euerlasting punishmentes for the wicked At this presēt therfore I let passe any further to dispute The Grecians exhibited vp an oratiō touching Purgatory at the Councel of Basil w c oration at this day is extant in the Library of Phortia wherin they dispute tuching that place of S. Paule 1. Cor. 3. Which place the latter age hath wrested to confirme purgatorie Whereas it is manifest that the same place intreteth vpon repentance namely Hee shall bee saued so yet as it were by fire 1. Cor. 3. Ergo he woulde that the offender shoulde be corrected or amended by repētaunce Wherefore hee speaketh touching this present life wherein is the place of repentance Surely it is true that is sayde The Speech of trueth is simple and playne When Paule speaketh of repentaunce this place cānot be wrested to the paynes or tormentes after death Touching that place in the booke of the Machabees there is also a moste playne aunsweare The trueth is not the more corrupted by the errours of thinges done