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
A54576	A compendious history of the Catholick church from the year 600 untill the year 1600 shewing her deformation and reformation : together with the rise, reign, rage, and begin-fall of the Roman AntiChrist : with many other profitable instructions gathered out of divers writers of the several times, and other histories / by Alexander Petrie ...	Petrie, Alexander, 1594?-1662.; Church of Scotland. General Assembly.	1657 (1657)	Wing P1879; ESTC R4555	1,586,559	1,238

but ye may see that Oswald did not worship the wooden Cross and that no such Cross is to be adored but that he set his mind on the suffering of Christ by which Cross or Suffering he did believe to be saved In the same Chapter he saith The Apostle saith not in vain Death reigned from Adam to Moses even over them which had not sinned after the similitude of Adam's transgression who is the figure of him who was to come This figure of him who was to come I do so understand as the first Adam was the cause of our death even unto us who did not eat of the forbidden Tree so is Christ the cause of eternal life As the Tree of the knowledge of good and evil through its own nature had not death so the Tree whereby eternal life is granted unto us hath not this vertue of it self but of his vertue who although he was infirm for us liveth by the power of God which power can never and in no respect be resisted This is against the hymns of the Cross and the resistibility of God's grace In Cap. 17. he sheweth that the Romans had then candles and lamps of Wax and what signification they gave unto them he had not seen them before neither is there any record of them before that time and then saith By every thing should we bring Christ unto our mind as Augustine writeth to Januarius but foolish men who will not be amended should not think that these candles are to be adored because by them some similitude of Divine mysteries is figured seeing from every creature we may bring a similitude Doth he not here condemn all the devised rites of men Lib. 2. cap. 5. he speaketh against the keeping of Lent and denieth that the Authour thereof can be shewed And Cap. 25. The Office of a Bishop and a Priest is almost the same but because they differ in name and honour they are distinguished by variety of slippers or pantofles He hath many such rites and the meaning of them as seemeth by way of derision Lib. 3. Cap. 24. Christ took bread and also the cup whereof Cyprian saith to Caecilius We find that we observe not what Christ hath commanded unless we do also the same things which the Lord did and so mixing the cup we depart not from the Divine instruction Although he Cyprian hath concluded this of mixing the wine and water yet he may understand that it is to be done of the whole institution wherein consisteth the command of the Lord and of his Apostles So saith he and so do the Reformed Churches practice but the Roman Church doth not so Afterward Amalarius became Bishop of Trevers and was sent by Charls the Great unto the Emperour Michael and as Trithemius writeth from the Records of Trevers by his wonderfull industry and eloquence he did establish peace and amity between the two Emperours He died An. 813. 11. In the last part of this Century arose the great men in the service of Romish forgeries the Pope to wit Johannis Diaconus surnamed Digitorum and Riculph Bishop of Mentz John did forge the Bull of Constantine's donation wherein he would perswade the world that Constantine had given unto Bishop Sylvester and his Successours for ever the City of Rome with other Cities and parts of Italy Io. Bodin de Repub. lib. 1. cap. 9. ex Actis Vatica The falshood of this feigned donation was known unto the World by every History but at that time who did dare to controle it The Bishops and Clergy thought that it was for their advantage and there was no established Prince in Italy yet under pretence thereof the Pope did inlarge their power even although many did convince that donation of falshood Then Hincmar Bishop of Rhemes in his book against the Bishop of Laudun testifieth that Riculph in the daies of Charls the Great gathered together some forged Epistles of the old Bishops of Rome and brought them from Spain into France and binding them with the foresaid Donation gave them forth in the name of Isidore Of the authority of these Epistles Gratian hath written Dist 20. cap. de libellis there is an Epistle of Pope Leo the IV. directed unto the Bishops of Britan In the Epistle Leo taketh all the authority from the decretal Epistles and other Writs of Popes except Sylvester Siricius Innocentius Zosimus Coelestine Leo Hilarius Gelasius Ormisda and Gregory These saith he are all and only by whom the Bishops do judge and by whom the Bishops and Clergy are judged if any doubt cannot be determined by them nor by Augustine Jerom Isidore and other holy Doctours it should be brought unto the Apostolical See But all others that were before these with one dash he contemneth that is he renounceth all the writings of the Bishops of Rome who lived the first 300. years as suppositions The Authour of Catal. test ver lib. 8. is very large in describing the usurpations and many policies of the Popes for inlarging their power and incroaching upon Bishops in several Nations as also their infinite rites that were then devised 12. In the daies of Dagobert King of France Rudbert was Bishop of Some Provinces in Germany and Hungary receive the faith Worms a singular good man and very learned and Theoto was Duke of Bavaria an Heathen yet hearing of the good fame of Rudbert he sent and intreated him to come into his Country The good man went and was received by the Duke in Ratisbon with great liking and did teach him the Christian religion and then did inform others both noble and ignoble all along the Danube thence he went unto Vualarium and Juvavia where the Christian faith had been taught long before there were some Churches but were decayed as Rudbert understood by report therefore he sought leave from Theoto to go thither to reform these parts so finding many people willing to be informed he returned into Worms and brought other twelve Teachers into these places with him and having established Churches did return in his old age and died in Worms At the same time Samo Duke of Slavi an Heathen did kill several Merchants coming from France for to trade in his land and took their goods therefore Dagobert sent an Army against Samo and brought him into subjection Not long thereafter the Hunni did oppress that land and their Duke Boruth sent for aid unto the Bavarians who did overthrow the Huns and for keeping the Slavi under better obedience of the King they would have hostages Boruth granted to give his son Cacatius and his brothers son Chetumar and did desire to have them informed in the Christian faith When Boruth died Dagobert sent back Cacatius being now a Christian and after three years he dying Pipin sent Chetumar who was diligent to have Preachers and to instruct the people in the faith he did invite Virgilius Bishop of Juvavien who would not go but sent Modestus Wato Regimbert Latinus Gontharius Presbyters and

another reason the opinions of Haymo are different from that Exegesis I will name but one Haymo on the Revel lib. 1. near the end saith The Pillars of the Temple are not only they who are more perfect as Paul saith Peter and James and John which seemed to be Pillars c. Here Haymo not only calleth these three more perfect but Pillars also which is more then Paul saith but this Exegesis speaks not so much of them for on Gal. 2. at these words which seemed to be something or as we have Who were of reputation it is written there They seemed unto themselves to be something for they did seem to have learning and vertue of themselves but they neither had learning nor vertue of themselves nor of their own merits and therefore although they did seem unto the people to be something they were nothing He who writes so liberally of the three Apostles would not probably have written so sparingly of them in the other place and so the Authour of the Exegesis but by Remigius Bishop of Lions and is contrary to the present Church of Rome in many particulars following would not have called Peter the head of the Church Who then is the Authour of that Exegesis The above-named Remigius Bishop of Lions as Bishop Usher proveth loc cit and we may find that his doctrine in that Exegesis doth accord with that which we have heard he did maintain concerning election free-will c. as appears by these passages On Rom. 5. he saith As by Adam sin and death did enter so by Christ came justification and eternal life therefore the Apostle saith We are reconciled unto God because as by one man sin entred into the World that is into the universality of mankind except Christ which is from above and by sin death came so death both of body and soul hath gone over all men even as on the first man in whom all have sinned So by our Lord Jesus Christ justification hath entred and by justification life eternal ... for in him all men have sinned which were in his loins as Levi was in the loins of his father when he paied tithes And he saith congruously that sin entred first and then death by sin because so soon as he did sin he became mortal as the Lord had foretold saying In whatsoever day thou shalt eat thereof thou shalt die the death He did sin by coveting and eating and he was made mortal in sinning Amongst other things observe here that Remigius makes no exception of sin in the universality of mankind but only of Christ and therefore the Virgin Mary is not excepted and after the same manner do all the Ancients speak in this point On Cap. 9. What man can declare why the Almighty God did chuse Jacob before he was born and rejected Esau when neither the one nor the other could do any good or ill except that on him that is on Jacob he would bestow his grace and mercy and on Esau he would fullfill his just judgment .... therefore as it was not the purpose of God and his predestination according to election of the good merit of Jacob so the election of the Gentiles was not according to the election of merits but according to the free grace and predestination of God therefore for what cause Jacob was chosen without good works and Esau was hated without ill works it is only known unto God who knows all things before they be and whose judgment is alwaies just ..... He said unto Moses I will have mercy on whom ... This is the order On whom I will have mercy by calling him unto my faith I will have mercy by giving him my faith that he may beleeve in me and I will shew compassion on him that he may live righteously and be mercifull and persevere in good works according to which he shall receive the reward Therefore not of him who willeth understand is the will nor of him who runneth is the race but of God shewing mercy is mercy that he giveth unto man to will good to do and to persevere The only good will is not sufficient unless also the mercy of God prevene him unto this end to give unto him to will what is good and to perfect the same good as the Psalmist saith His mercy shall prevene me and his mercy shall follow me But haply one will say Why are the Elect rewarded or what reward have they deserved if both the good will and the perfecting of the good work be given unto them of God I answer therefore are the Elect worthy of remuneration because so soon as they do perceive that they are prevened by the grace of God they do labour with all their indeavours to obey his will For the Scripture saith to Pharao The Scripture speaketh not by it self but another by it as here God speaketh These last words I have marked against them which say The Scriptures is dumb and dead At these words Hath not the Potter power ... he saith So the Almighty God the Potter of mankind hath power out of the mass of perdition and sin that is out of the mass of mankind to make one vessel unto honour that is to create one for this end that he may be honoured in him and that he honour him by calling him unto his faith and by saving him unto life and another unto dis-honour that is in his just judgment to destroy the Reprobates because of their wickedness for of a corrupt mass all the vessels are corrupt but if the Potter by the Engine of his Art will purifie some of them from the fault of the mass by baking it in the fire may he not be magnified in those And that he suffereth some unpurified he is not to be blamed because he continueth in his power for the mass is his On Cap. 11. at these words I have left 7000 ... saith he neither saith he Are left unto me but I have left and reserved unto my self 7000 men which when others became Idolaters have not bowed ....... And it is to be considered because according to the election of God's grace that is according to the gift of Predestination the remnant is saved not according to the merit of their works wherefore he saith in the Epistle unto the Ephes As he hath chosen us before the foundation of the World in him i. e. in Christ that we should be holy and unblamable And if of grace they are saved who beleeve amongst the Jews not now was it of the works of the Law by which they thought to be justified who continue in infidelity else grace were not grace that is if they were saved otherwise which cannot be but by the grace of God or else grace it self were not grace but a merit ..... But the election hath obtained it that is they who were chosen out of that multitude whom before he called a remnant now he calleth election and as before circumcision is taken for the

said he may easily understand who will compare the new Divines with the ancient both Latine and Greek So far Berald Out of these two testimonies observe that Theophylact doth agree with the Ancients before him as Chrysostom Basilius and others of those ages whom he often quoteth and doth disagree from the multitude of Preachers in the Roman Church about the year 1533. Where then is their frequent gloriation of the constancy and unity of the Roman Church with the Ancient Fathers Hear then what Theophylact saith in the Articles of controversie in those daies In Prolog before Evang. Matth. he saith Because heresies were to bud forth which are ready to wast our manners it was thought necessary that the Gospels should be written to the end that we learning truth out of them should not be deceived with the lies of heresies and our manners should not altogether be undone On Cap. 13. near the end speaking of Christ and his mother he saith The mother would shew some human thing that she had power over her son for as yet she had no great thoughts of him and therefore while he was yet speaking she would draw him unto her Porsena here addeth on the margine Lege cautè To wit he saw that these words are against the Tenets of Rome that the Virgin was free from all sin and by right of her mother-hood she can command her son On Cap. 16. Because Peter had confessed that Jesus is the son of God he said that this confession which he had confessed shall be the foundation of Beleevers so that every man which shall build the house of faith shall lay this foundation for although we build many vertues and have not this foundation a right confession we do build unprofitably ..... They have power of binding and forgiving who receive the gift of Episcopacy or oversight as Peter did for although it was said unto Peter I will give unto thee nevertheless it was granted unto all the Apostles When when he said Whose sins ye forgive they are forgiven For when he said I will give he signifieth the time coming that is after the resurrection ...... When Peter speaks rightly Christ calleth him blessed but when he feareth without reason and will not have him to suffer he lasheth him and saith Go behind me Satan In Luc. cap. 2. Bishops should keep their Flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sing in the field sing spiritual things and teach the people and hear divine visions and sayings Bethleem is the house of bread and what other is the house of bread but the Church in which bread is provided it is therefore the duty of spiritual Shepheards to seek heavenly bread which when they have seen they must preach it unto others ..... The things whereof the Scripture is silent we should not inquire On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures the Divel may falsely and apparently make a search of the dead to deceive the unwise and from Hell he may sow doctrine according to his wickedness but those who do duly search the Scriptures nothing can delude them for the Scriptures are a lantern and light which when it shines the theef is found and made manifest therefore we should beleeve them and not regard the rising of the dead And a little before he saith As it is impossible for any man to pass from the company of the just into the place of sinners so it is impossible as Abraham teacheth us to pass from the place of punishment into the place of the just .... The bosom of Abraham is the possession of good things which are prepared for the just passing from the Waves of the Sea into the Haven of Heaven On Ioh. cap. 1. The new Testament is called grace because God gives freely unto us not only remission of sins but the adoption of children And it is called truth because whatsoever the Fathers saw in figure or spoke He hath here preached these clearly ........... Here we learn that the miracles of Christ's childhood are but feigned and lies and made up by them who would scorn the mystery for if these had been true how could the Lord have been unknown which wrought them for it is no way likely that he was not famous which did such miracles But it is not so for before he was baptized he wrought no signs neither was he known On Cap. 3. If thou knowest not the wind which is a Spirit subject to sense how searchest thou curiously of regeneration by the Spirit of God how and from whom it is breathed If this spirit cannot be comprehended far less is the grace of the Holy Ghost subject to the laws of nature Confounded therefore be Macedonius the fighter against the Holy Ghost and Eunomius before him for he would make the Spirit a servant although he hear in this place that the Spirit bloweth whither it will far rather hath the Holy Ghost a more free motion and doth work where he willeth and after what manner he willeth ...... When thou hearest that the Son of man came down from Heaven think not that his flesh came down from Heaven this did Apollinarius teach that Christ had a body from Heaven which did pass thorow the Virgin as thorow a Conduit But because Christ is one person consisting in two natures therefore whatsoever belongs to the Man-hood is spoken of the Word and again what belongs unto the Word is spoken of the Man So here the Son of Man is said to come down from Heaven because He is one person and again lest when ye hear it said The Son of Man came down you would think that he is not in Heaven He saith even he which is in Heaven for do not think that I am not there because I came down but both am I here bodily and I sit there as God with the Father ..... Here we learn that the old Testament is like or of the same nature with the new and there is but one giver of the old and new Testament although Marcion and Manicheus and that rabble of Hereticks deny it He teacheth also that since the Jews beholding the brazen Serpent did escape death far rather we looking on him which was crucified and beleeving shall escape the death of the soul ..... Adam died justly because he sinned but the Lord died unjustly because he had not sinned .... and because he died unjustly he overcame him by whom he was killed and so delivered Adam from death which was laid justly upon him On Cap. 6. Diligent faith is a guide unto good works and good works do conserve faith for both works are dead without faith and faith without works ....... He saith I am the bread of life he saith not I am the bread of nourishment but of life for when all things were dead Christ maketh us alive by himself who is that bread in so far as we beleeve that the leaven of mankind is heated by the fire