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	sin_n	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01309	A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.	Fulke, William, 1538-1589.	1583 (1583)	STC 11430.5; ESTC S102715	542,090	704

prepared for vs. But all this is to be vnderstoode of the cleare reuelation of the mercie of God in Christ which was obscurely set forth vnto the fathers of the olde Testament and not of the effect fruite of his passion which was the same for their saluation that it is for ours Neither haue the soules of the faithfull since the cōming of Christ any other place of rest than the fathers had before his incarnation God prouiding most wisely that they without all the rest of their brethren that shall be vnto the worldes ende shall not be made perfect And whereas you saye that all the soules of good and badde then went downeward you are controlled by the wise man Eccles. 3. Where he speaketh in the person of the carnall man doubting of that which is not comprehended by reason but beleened by faith who knoweth whether the spirite of man ascende vpwarde And more plainely in the last chapter of that booke where he exhorteth to repentaunce shewing in the ende that though dust returne to the earth from whence it was yet the spirite returneth to God that gaue it It returneth to God therefore it goeth not downe For who woulde abide to heare this speache the soules of the faithfull went downewarde to God yea went into hell to God Nay returned downeward into hel to God that gaue them That common receptacle therefore of the dead was the receptacle of their bodies which all first or last returned to the earth from whence they were taken And where you say that place was called in all tongues by such a word as signifieth a lower place beneath it is true of the common receptacle of their bodies but not of their soules For the soule of Lazarus was not carried by the Angells into hell but into Abrahams bosome which was not onely a place of rest but also of ioy and comfort contrarie to tormentes betwene which and hell was an infinite distaunce Who woulde call that a common receptacle when there was an infinite distance vnpassable from one to the other MART. 9. So wee say in our Creede that our sauiour Christ him selfe descended into hel according to his soule So S. Hierom speaking of the state of the old Testament saith Si Abraham Isaac Iacob in inferno quis in caelorum regno that is If Abraham Isaac and Iacob were in hell who was in the kingdome of heauen And againe Ante Christum Abraham apud inferos post Christum latro in Paradiso that is before the comming of Christ Abraham was in hell after his comming the theefe was in Paradise And least a man might obiect that Lazarus being in Abrahams bosome saw the riche glott●n a farre of in hel and therefore bothe Abraham and Lazarus seeme to haue bene in heauen the saide holy doctour resolueth it that Abraham and Lazarus also were in hell but in a place of great rest and refreshing and therefore verie farre off from the miserable wretched glutton that lay in tormentes FVLK 9. We say in our Creede that Christ descended into hell which being an article of our faith must haue relation to suche benefite as we receiue by his descending namely that thereby we are deliuered from the paines of hell But that he should descend into Limbus patrum to fetche out the fathers which before you sayd were in prison nowe you say in rest we neither say it in our Creede neither doth it pertaine vnto vs. But Hierome is cited as a fauourer of your opinion who I confesse in some parte held as you doe but not altogither For thus he writeth in Epitaph Nepos After he hath giuen thanks to Christ for our redemption by his death Quid ante miserius homine qui aeternae mortis terrore prostratus viuendi sensum ad hoc tantum acceperat vt periret c. What was more miserable than man before which being cast downe with terrour of eternall death receiued sense of liuing for this ende only that he might perishe For death raigned from Adam vnto Moises yea vpon those which haue not sinned after the similitude of the transgression of Adam If Abraham Isaak and Iacob in hell who in the kingdome of heauen If thy friendes were vnder the punishment If Adam and they which sinned not were held guiltie by other mens sinnes what is to be thought of them which said in their harte there is no God c. And if Lazarus be seene in the bosome of Abraham and in a place of rest what like hath hell and the kingdome of Heauen Before Christe Abraham in hell after Christ the theese in Paradise In these wordes Hierome after his Rhetoricall manner amplifying the benefite of our redemption by Christ doth rather touch this errour than plainely expresse it For first hee maketh all men miserable before Christe and cast downe with terror of eternall death which is true if yee consider them without Christ in which state are all men since Christe but of all men that liued before the time of Christes death and yet embraced their redemption by him it is not true As also that there are some which haue not sinned But that al this is to be vnderstood specially of the death of their bodies and allegorically of their soules he addeth immediately Et id●●rco in resurrectione eius multa dor●●ntium corpora c. And therefore at his resurrection many bodies of them that slept arose were seene in the heauenly Ierusalem See you not how he turneth all into an Allegorie to set foorth the vertue of Christes redemption who brought all his elect by his death from hell and the power of darkenesse into the kingdome of heauen Furthermore you bidde vs see Augustine in Ps 85. v 13. Where in the beginning he professeth his ignoraunce in discussing the question of the nethermost hell First supposing this world in which we liue to be Infernum superius and the place whether the dead goe Infernum inferius from which God hath deliuered vs sending thether his sonne who to this Infernum or lower place came by his birth to that by his death he addeth an other opinion Fortassis enim apud ipsos inferos est aliqua pars inferior c. Peraduenture euen in hell it selfe there is some parte lower in which the vngodly which haue much sinned are deliuered For whether Abraham had bene now in certaine places in hell we can not sufficiently define And afterward whē he hath spokē of the diuerse places of Lazarus and the rich glutton he concludeth as vncertainly as he began Ergo inter ista fortasse duo inferna quorum in vno c. Therefore peraduenture betweene these two hels in one of which the soules of the righteous rested the soules of the wicked are tormented one attending prayeth in the person of Christ c. Here you may see what an article of beliefe this was with S. Augustine when he hath nothing to define but onely bringeth his

is charged by Tertullian For Marcions heresie was not so generally receiued by the Greeke Churche that all men would yeeld vnto him neither was Tertullian so soūd of iudgement in the Latine Church that whatsoeuer he iudged to be a corruption in Marcion must of necessity be so taken But if adding and detracting from the Scripture be proper notes of heretikes who can purge Stephen Gardiner Gregorie Martine The one for adding vnto a the verse of the Psalme this pronowne se him selfe to proue the carnall presens citing it thus Escam se dedit timentibus eum He gaue himselfe to be meate to them that feare him whereas the words of the Prophet according to the Hebrue Greeke and Latine are no more but Escam dedit He hath giuen meat c. The other in his fond booke of schisme citing this text out of 1. Cor. 10. as many Papistes doe against the certaintie of Faith Qui stat videat ne cadat He that standeth let him take heede he fall not Whereas not only the truth of the Greeke but euen the vulgar Latin translation hath Qui se existimat stare He that thinketh or supposeth that he standeth let him take heede that he fall not But of such additions and detractions vsed by the Romishe rattes farre worse than the myse of Pontus we shall haue more occasion to speake hereafter MART. 5. Another way is to make false translations of the Scriptures for the maintenaunce of errour and heresie so did the Arians as S. Hierome noteth in 26. Esa. reade and translate Prouerb 8. Dominus creauit me in intio viarum suarum that is The Lord created mein the beginning of his waies so to make Christ the wisedom of God a mere creature S. Augustin also lib 5. cont Iulian. c. 2. noteth it as the interpretation of some Pelagian Gen. 3. Fecerunt sibi vestimenta for perizómata or campestria that is They made them selues garments Whereas the word of the Scripture is b●eeches or aprons proper and peculiar to couer the secretparts Againe the selfe same heretikes did read falsely Rom. 5. Regnauit mors ab Adam vsque ad Moysen etiam in eos qui peccauerunt in similitudinem praeuaricationis Adae that is Death reigned from Adam to Moyses euen on them that sinned after the similitude of the preuaricatiō of Adam to maintaine their heresie against originall sinne that none were infected therewith or subiect to death damnation but by sinning actually as Adam did Thus did the old heretiks FVLK 5. As touching false and hereticall translations which is the chiefe argument of this booke I doubt not but by the grace of god to cleare our english translators from any wilfull corruptions for the maintenance of any errour or heresie such as were those of the Arrians Pelagians which Gregorie Martin as though he vttered some great peece of skill doth so diligently expresse I shall haue occasion also to shew that the Papistes them selues of our times maintaining their corrupt vulgar translation against the truth of the originall textes of Greeke and Hebrew are most guiltie of such corruption and falsification whereof although they be not the first authors yet by obstinate defending of such errors they may proue worse than they which did first commit them For the authors of that vulgar translation might be deceiued either for lacke of exact knowledge of the tongues or by some corrupt and vntrue copies which they followed or else perhaps that which they had rightly translated by fault of the writers negligence of the times might be peruerted but these men frowardly iustifying all errours of that translation howsoeuer they haue bene brought in do giue plaine testimony that they are not led with any cōsciēce of Gods truth but wilfully carried with purpose of maintaining their owne errours least if they did acknowledge the errour of the Romish church in that one point they should not bee able to defende any one iote of their heresie whose chiefe colour is the credit and authoritie of that particular and false church rather than any reason or argument out of the holy Scriptures or testimonie of the most auncient Christian and Catholike church MART. 6. What these of our daies is it credible that being so wel warned by the condēnation detestation of thē they also would be as mad and as impious as those Heretikes gentle Reader be alwayes like Heretikes and howsoeuer they differ in opinions or names yet in this point they agree to abuse the Scriptures for their purpose by all meanes possibly I will but touch foure points of the fiue before mentioned because my purpose is to stay vpon the last onely and to discipher their corrupt translations But if I would stand vpon the other also were it not easie to shew the maner of their proceeding against the Scriptures to haue bene thus to deny some whole bookes and partes of bookes to call other some into question to expound the rest at their pleasure to picke quarrels to the very originall and Canonicall text ●o fester and infect the whole bodie of the Bible with cancred translations FVLK 6. It is very true that so many Heretikes as pretend the authoritie of the holy Scriptures abuse the same to their owne destruction and no Heretikes worse than the Antichristians or Papistes As partly hath bene seene already in euery one of your fiue markes more may appeare in those foure pointes which you will handle in the Preface because the argument of your whole booke is the fift so that in the ende you shal be proued no wiser with your fiue pointes than he that came forth with his fiue egges neuer a good of them all But you aske if it were not easie for you to shew if you would stand vpon them that the Protestants vse all the said siue meanes of defacing the Scripture I answer no and that shal you see when demonstratiō is made how vainly you haue laboured in the last point which howsoeuer you would haue it appeare to be a sudden writing of small trauail by interlacing a few lines here there against M. Whitaker against me some other yet it is euident both by Bristowes threatning and Campions promise that it hath bene a work of some yeares vnto you wherin beside that you are beholding much to Lindanus for diuers quarrels against Caluin and to sir Thomas More for many cauillations against W. Tyndals translation there is litle worthy of so long study and large promises as haue gone before this diligent discouerie so that if you will make the like triall in the rest you shall finde them as hard to proue as this last MART. 7. Did not Luther deny S. Iames epistle so contemne it that he called it an epistle of strawe and not worthy of an Apostolicall spirit must I proue this to M. Whitakers who would neuer haue denied it so vehemently in the superlatiue degree for