Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	eternal_a	sin_n	4,819	5	4.9760	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69250	Newes from France containing tvvo declarations of two new conuerts from the Church of Rome to the reformed churches of France: the former made by Master M. du Tertrf [sic], Lord de la Motthe Luyne, late preacher amongst the order of the Capucins vnder the name of F. Firmin, &c. at Saumur on the 27. of May last: the latter by the Marquise Boniuet, Lord of Creuecœur, &c. at Rochell on the seuenth of August last. Both translated out of the seuerall French copies into English by E.M. of Christ-Church in Oxford. Whereunto is added an English letter sent from Paris by an English gentleman to his friend in England, touching the late surprisall and imprisonment of the Prince of Conde, which happened on the 22. of August last.; Declaration and manifestation, of the chiefe reasons and motives of the conversion of Master M. du Tertre, Lord de la Motthe Luyne.	Bonnivet, Henri Marc de Gouffier, Marquis de, d. 1589. Declaration de Henri-Marc de Gouffier. aut; Meetkerke, Edward, 1590-1657, attributed name.	1616 (1616)	STC 7372; ESTC S117179	43,123	84

the Law And in the fift chapter verse 1. Therefore being iustified by faith wee haue peace with God through our Lord Iesus Christ There is iustification by faith And as for the imputation of the merit of Christ hee sheweth it there also in the fourth chapter when as telling how God had imputed to Abraham his faith for righteousnesse hee addeth Now in that that this was imputed to him for righteousnesse c. This faith is not an idle imagination or false illusion and perswasion or fantasticall speculation in the beleeuers braine as your Doctors doe slanderously say but an holy assurance and firme confidence in the bounty and mercy of God by the which we beleeue that according to the truth of his infallible promises hee will be gracious and mercifull vnto vs in Iesus Christ his Sonne freely for his sake pardoning vs all our faults Such a beleefe is not idle nor fruitlesse in those who haue it but fructifieth vnto all manner of good workes righteousnesse godlinesse holinesse loue c. Not for to merit and obtaine that pardon which is already wholly gotten but for to shew towards God that we acknowledge this so vnestimable a benefit This faith is not from our selues but is a speciall gift of God who hath giuen vs freely through his Sonne not onely to beleeue in him but also to suffer for his sake as saith S. Paul Philip. 1.29 God hauing thus iustified vs freely through faith in his Son he sanctifieth vs also through his spirit which is the second benefit that wee haue obserued to be gotten for vs in Iesus Christ and which he hath merited and obtained for vs by his death as we haue said and doth bestow it vpon vs by the vertue and efficacie of his Spirit of regeneration and sanctification by the which mortifying daily more and more the naturall corruption in which we all are borne he makes vs by little and little to renounce and to die to all sinne for to liue to righteousnesse and holinesse all the dayes of our life vntill that in the end he doe sanctifie vs fully when as after this life hee shall receiue vs into that other in his heauenly glory This is briefly that which concernes these two great benefits of our Lord accordingly as the Scripture and Gods holy word doe shew and teach vs. It is a pitifull thing to see after how many sorts and manners Satan hath lamentably spoiled sophisticated falsified peruerted and corrupted in your Church by your Pastors and Doctors this doctrine being so wholsome and full of comfort touching these two benefits of Iesus Christ our Sauiour first by extenuating as much as they could and can the greatnesse of these graces and fauours secondly by taking from him and robbing him of all what they can for to attribute it to the merits either of themselues or of others and to their owne satisfactions and papall Indulgences They extenuate the greatnesse of grace two wayes first by lessening and diminishing the greatnesse of our offence and sinne secondly by debasing the excellencie and perfection of Christs merit They doe lessen and diminish the greatnesse of sinne first in denying that originall sinne deserues eternall death contrary to that which the Apostle teacheth vs to the Rom. 6.23 that the wages of sinne is death and to the threatning of the Law which sounds thus Cursed is he whosoeuer doth not continue and perseuere to obserue all things written and deliuered in the booke of the Law Secondly by their distinction of sinnes veniall and mortall teaching that there are some pettie sinnes which doe not deserue eternall death and damnation but rather pardon which is directly against that very sentence of S. Paul that the wages of sinne is death and that menace of the Law Cursed is hee c. They debase the excellencie of Christs merit when they teach first that he hath not satisfied for those sinnes and offences which they call veniall but onely for those that are mortall contrary to that which Saint Iohn hath in his first Catholike Epistle chap. 1.7 That the bloud of Iesus Christ cleanseth vs from all sinne Secondly that as for mortall sinnes he hath only changed the eternall into a temporall punishment which is by them affirmed and maintained not onely without any ground vpon the holy Scripture but also is much repugnant to the goodnesse and mercy of God who in so doing would pardon but by halfes Thirdly that by the death of Iesus Christ wee obtaine only remission of the guilt and not of the punishment which is as much as openly to mocke with God and to disanull altogether the merit of our Lord for what is it I pray you to remit and pardon the guilt but not the punishment As if a Master should say to his seruant a Lord to his subiect a King to his vassall that had grieuously wronged and offended him Goe thy wayes I pardon and forgiue thee thy fault but I will punish thee howsoeuer when I see time for that that thou hast done according as thou deseruest What pardon would that be nay would it not rather be a mocking of him It is euen so with God according to them They doe take from Iesus Christ and rob him as much as in them lieth of the glory of his merit for to attribute it to the merits of another when as refusing the true pardon of God by faith in the bloud of his sonne they will themselues deserue of God by the power of their workes this pardon and the fruition of life euerlasting wherein they doe iust like a wicked malefactor who being in the hands and power of his Iudge ready to be executed would refuse the grace and pardon of his Prince and would make no vse of it but would thinke that hee could merit yea would stifly maintaine that hee had iustly merited by his good deeds both his freedome and the expiation of the punishment which was prepared and made ready for him and to be one of the chiefe officers and best furnished houshold-seruants of his Lord wherein besides the intolerable arrogance whereof they cannot nor you cleare themselues they fall into a grosse foule and palpable ignorance first in that they thinke that they can of themselues doe any worthy thing and such as can deserue at Gods hands that which they thinke they doe deserue although notwithstanding it stands so that of our selues as of our selues we are not able to thinke any thing but all our abilitie is and proceeds from God as speaketh the Apostle in the second to the Corinthians chap. 3. yea euen all the most iust actions of man which God worketh in him through his grace are so marred infected and tainted with our naturall corruption that they are all as saith Esay 64. as a menstruous cloth Secondly when as for a refuge they say that those good workes which they doe are not from themselues but from the grace of God working in them for it is

bitternesse for the loue of our Sauiour who saith S. Paul when he could and it was free vnto him to stay aboue in heauen in the same glory felicitie and happinesse with his Father waited on and adored by the highest Spirits and Angelicall powers not only abased and emptied himselfe humbling himselfe so farre as to cloath himselfe with the weaknesse and infirmitie of our nature and to take vpon him the forme of a seruant and slaue yea enen was resolued willingly to suffer and endure the infamous and painfull death and punishment of the Crosse and indeede endured it without hauing any regard or caring at all for the shame ignominie confusion and reproach which was to ensue thereupon it being enough to him that it was for our sakes to deliuer and enfranchise vs from the power of the deuill sinne and hell and to bring vs againe into fauour with his eternall Father and into the possession of the kingdome of heauen lost by the sinne and offence of our parents Adde hereunto that which himselfe saith The Disciple is not aboue his master nor the seruant aboue his Lord. If they haue called the master of the house Beelsebub how much more them of the houshold If they haue persecuted me how much more will they persecute you also He that loueth father or mother more then me is not worthy of me He that taketh not his Crosse and followeth me is not worthy of me He that loueth his soule shall lose it and he that hateth it in this life for my sake shall keepe it in the life euerlasting And if it were so as thankes be to God it is not that I should be vncertaine and ignorant of what I owe to my conscience in this behalfe I would then striue to couer againe and hide my straying with excuses and repentances which I am sure would not be denied me but rather would be receiued willingly and with all kinde of ioy contentment and cheerefulnesse with open both armes and hearts as it hath beene sufficiently testified vnto mee by those instant searches affectionate pursuits and truly charitable offers and I cannot but acknowledge and confesse it ingenuously at the least if their intent were answerable to their words which those of that state and condition haue vsed and often reiterated vnto me both by themselues and by third persons interposed What doe I then And by your fauour I doe pray you you which take the paines and the patience to reade these draughts of my penne or rather of my soule to thinke on mee with as much attention as I my selfe haue thought of it and to weigh my reasons with the iust balance of reason it selfe and then I am certaine and assured that you will iudge and finde me as farre from hastinesse precipitation inconstancie inconsideratenesse of minde and other such like things which many amongst you yea it may be your selues doe obiect vnto me and reproach me withall as I am neere to the truth My change and my departure doe seeme strange to you I desire it I can doe nothing in it much lesse hinder and stop the readinesse of your mindes But if it please you to stay a while with mee I shall it may be make this change more familiar vnto you For it first of all it be strange vnto you because that euery alteration and change of religion is simply so of it selfe and that we ought to end in that wherein we haue begun what then I pray will become of those among the Iewes Turkes the men of Iapan of Margaia and other barbarous and strange nations which haue changed and daily doe change their owne religion and that of their fathers in the which they had beene nurtured and brought vp for to make themselues Christians to wed themselues to the law and faith of our Sauiour and to professe his religion If it be because that more particularly and specially it is ill done to depart from your company you might haue right therein if you or your Doctors could enlighten or ease me in this doubt But I thinke that you and they would be troubled as much to doe that as to proue shew and make it plaine vnto me that yours is more worth and truer then that which I haue embraced the which notwithstanding would be wholly and altogether requisite and necessary to that proofe From whence then you will say vnto me commeth this so sudden a change From the speciall and singular grace of God and from the particular knowledge which it hath pleased his goodnesse to giue me for to depart from the disorders abuses and errours of your Church as well in matter of faith and doctrine as of manners It is very long since I began to know and take notice of them finding it very strange ridiculous without reason nay against all reason both diuine and humane and not being able to comprehend and conceiue 1. How the holy Scriptures and the Spirit of God speaking in them were not the certaine and infallible rule of faith but rather men which are blinde ignorant and faultie of their owne nature 2. That they were obscure doubtfull vnperfect altogether insufficient to saluation 3. That of themselues without traditions they were not so necessary and that the traditions of themselues purely and simply without the said Scriptures were absolutely necessary 4. How the substance of bread and wine were changed and conuerted into the substance of the body and bloud of Iesus Christ 5. How the humanitie of our Sauiour in the same Sacrament was substantially present almost euery where or at least was really in almost infinite distinct and seuered places in one and the same instant 6. How the Masse was a true proper reall and substantiall sacrifice in the which the body of Christ in his owne essence substance and nature and proper person was againe offered immolated and sacrificed by the hands of the Priest to the euerlasting Father for the expiation of our faults sinnes and offences 7. How there was a Purgatorie and set place wherein the soules of the faithfull after this life were detained for the satisfaction of their crimes 8. How the said soules could be helped by the suffrages of the liuing as by praiers cries almes and other the like but especially by applying of Masses and Papall Indulgences 9. How there was in the Church a treasure composed of the superfluous merits of the Virgin of the Saints c. which could bee applied to the liuing and to the dead for a satisfaction and remission of their faults and offences 10. And that this application belonged and was proper to the Pope alone who might dispose thereof as should seeme good vnto him and deliuer by the meanes thereof the soules detained in this pretended Purgatorie at his will and pleasure 11. How Iesus Christ was not alone the only sufficient Mediator Intercessor and Aduocate for vs to his euerlasting Father and that for this purpose we ought to

would sauour rather of a cruell Tyrant then of a louing pitifull bountifull and compassionate God such a one as ours is But to their account they doe deliuer themselues yet more easily and at a cheaper rate then the aforesaid by meanes of the Popes Indulgences and Pardons by wearing a paire of Beades or an hallowed Medaill and saying three Pater-nosters or some such other the like meere fooleries bables and inuentions proceeding out of the forge and shop of some superstitious braine or rather couetous and desirous of gold and siluer very fit in truth and conuenient for to helpe towards the charges and expences of the Popes Court and of other Ecclesiasticall persons his deputies But as I haue said an impious wickednesse and detestable impietie nay an horrible and execrable blasphemie thus to disrobe and depriue Iesus Christ of the glory of his merit and to imagine by such meanes to satisfie the rigour of Gods iustice better then by the effectuall and diuine vertue of his precious bloud shed for the sinnes not only of the whole world but of an hundred yea of a thousand if so many there were I giue leaue to all truly Christian and religious soules desirous of their owne saluation and zeale to the honour and glory of their Sauiour to thinke well of it and to iudge whether this be to giue him the entire glory of our saluation and whether he be well assured leaning and being built vpon such foundations The time would faile me if I discouer and my heart would ake and pant at the sight of all the filth and abominations that are couered and hidden vnder this cloake of merits and satisfactions which are taught and preached in your Church farre more then the grace goodnesse mercy and free pardon of God yea by the which merits and satisfactions this grace goodnesse mercy and free pardon of God and the merits of Iesus Christ are not onely darkned and disfigured but quite defaced and altogether abolished as much at least as in them lieth Let that which hath beene said be enough and suffice for this time for to shew and make you to see how the benefit of our iustification by Christ Iesus our Sauiour is set as it were at naught by the doctrine of your men Let vs now come to the benefit of sanctification which hee hath likewise as I haue already said and repeated twice or thrice obtained and merited for vs by his death and passion and by the effusion of his pretious and diuine bloud This is no lesse peruerted corrupted and abolished then the former For in stead of acknowledging with the Scripture which teacheth it vs that of our owne nature being dead in our sins vnable to frame euen a good thought and bring forth of our selues any good thing by reason that the whole imagination of mans heart is set vpon nothing but euill at all times euen from his youth God hereupon doth baptise vs not onely with water but principally with the holy Ghost by the which correcting and mortifying by little and little the corruption of our nature infected with the sinne which we bring with vs from the belly of our mother of vnbeleeuers impenitent rebellious wilfull and disobedient to his commandements and precepts such as wee are of our selues and of our owne nature he makes vs to beleeue his truth takes from vs the hardnesse of our hearts makes vs flexible and pliable vnder the yoake of his lawes and of his obedience that so renouncing all vnfruitfull workes of sinne and darknesse we may liue as true children of light in righteousnesse and true holinesse in stead I say of acknowledging teaching and carefully vrging this they doe the quite contrary 1. extenuating as I haue already said and diminishing as farre as they are able this naturall corruption and originall sinne which is in vs saying that it is but a light infirmitie spirituall languor and weaknesse of nature which makes vs indeed backward and slow in good but not dead to all good and quicke and ready to all euill 2. attributing to the water salt and spittle and other such like things of baptisme the mortification of that naturall corruption in vs and not rather to the merit of Iesus Christ our Sauiour and to the power and efficacie of his death and passion 3. in that that seeming to acknowledge the grace of God to be necessary for the healing of this euill yet in effect they doe quite disanull this and attribute it to themselues and to the force and power of their free-will 1. in that they imagine that in man by the force and power of his nature there are some preparatiues and dispositions to receiue this grace and consequently that there are in him certaine merits of congruitie so that with them the cause why God offereth and presenteth his grace to one and not to another is because the one is well prepared of himselfe you must vnderstand and not by the grace of God seeing he prepares and disposes himselfe for to receiue it and the other is not as if man being so miserably corrupted as hee is could of himselfe doe any thing that might deserue grace de congruo as they speake that is might binde God by way of honestie and conueniencie to bestow vpon him his grace 2. in that they make this grace to bee such as that all the vertue and efficacie thereof depends wholly vpon the libertie of man which in effect is to make this grace idle and vnprofitable for how can any man call that medicine sufficient and effectual for the healing of a maladie which can doe no good without one certaine ingredient Now do they make the grace of God like to this medicine it can doe nothing as they say nor worke in vs without the force and vertue of our free-will which is the chiefe ingredient according to them which giueth force and efficacie to this spiritual medicine Is this to recommend the grace of God vnto vs or to exalt it and is it not rather to exalt man and his abilitie Is not this to take from God for to giue to man to rob the Creator for to couer decke and enrich the creature Thus you see that those of your Church especially your Doctours directours and Prelates like to children of a peruerse neglectfull and vngratefull nature with a presumption that shuts to their heart and puffes vp their spirit they hate nothing so much as to acknowledge auouch and confesse their fault passe condemnation vpon it cry for mercy aske pardon and acknowledge that all their good and eternall happinesse consists in the goodnesse mercy grace and meerely free pardon of God but doe extenuate as much as they can their fault and offence doe plucke downe grace and abolish as much as in them lieth all pardon that so they may not seeme to be beholden to God they do preach and extoll the greatnesse of their merits by the which they pretend to make God