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	sin_n	wage_n	4,685	5	10.8916	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42315	The old Roman Catholik, as at first he was taught by Paul, in opposition to the new Roman Catholick, as of latter he is taught by the Pope the one being apostolicall, the other apostaticall : derived and proven only out of the Epistle of Paul to the Romanes : whereunto is added a clear probation that the same also was the doctrine of the primitive bishops of Rome ... discovering to all clearly the apostasie of that church from the ancient Roman fayth and puritie thereof to the noveltie of gross heresie and idolatrie, and sufficient to convince, if not convert, any papist that is not wilfully obdured / by W. Guild.	Guild, William, 1586-1657.	1649 (1649)	Wing G2210; ESTC R30326	38,314	116

excludeth all other gods besyde So doeth the word One Mediatour exclude all other mediatours besyde Wherefore sayeth Augustine As for all Christian men they commend each other in their Prayers to GOD But He for whom no man prayeth but He Himself for all men this is the only and true Mediatour CHRIST IESUS 3. That all Images made to represent GOD are heathnish and idolatrous ROM. 1. 23. They changed the glory of the incorruptible GOD into an image made lyke to corruptible man sayth the Apostle of the idolatrie of the heathen Gentiles But so it is That the Papists do the same whyle as they represent GOD the Father by an old gray haired man c. Therefore they are guilty of the lyke ●dolatrie Whence it is That Augustine giveth his as the reason Why it is not lawfull for any Christian to make any such Image of GOD Lest we fall into that same Sacriledge sayeth hee whereby the Apostle maketh them execrable who change the glorie of the incorruptible GOD into the similitude of a corruptible man 4. That to bow the knee to any Image or any other creatures in a religious act is meer and gross idolatry ROM. 11. 4. But what sayeth the answer of GOD to him to wit Eliah I haue reserved to my self seven thousand who haue not bowed the knee to the image of Baal Where wee see That the bowing of the knee to an image is counted idolatrie And therefore all such bowing before or to any image what-so-ever is expressly forbidden in the Word of GOD Rom. 14. 11. For it is written Every knee shall bow to Mee and every tongue shall confess to GOD To wit in the act of religious worship and the religious bowing of the knee is as proper to GOD only as the confessing of sinnes to Him for pardon Wherefore sayeth Theodoret The LORD showeth here that both are impious to wit to make an image to represent GOD thereby to bow down or worship it Seing he saith Thou shalt not bow down before them nor worship them 5. That the sort of religious worship which the Papists call DULIA or SERVICE is due to GOD only and to no creature ROM. 1. 25. Speaking of the heathen their idolatrie the Apostle sayeth Who changed the Trueth of GOD into a lie and worshipped and served the creature c. Where we see That the religious service which they gaue to the creature is counted a doctrine of lies and the practise thereof grossest idolatrie And therefore the same doctrine and practise amongst the Papists of giving religious service to creatures must bee counted in lyke manner the same sinne to wit a doctrine of lies and practise of idolatrie contrary to which the Apostle teacheth saying Rom. 1. 9. For GOD is my witness whom I serue with my spirit in the Gospell of His Sonne that without ceassing I make mention alwayes of you in my prayers Where wee see That this religious Service is given by the Apostle vnto GOD allanerly Which hee challengeth frequently as an idolatrous act when it was given to any other saying to the Galations before their conversion when they knew not GOD that they did service to them which by nature were no gods And thereby implying That no religious service is to be done but to Him only who is the true GOD allanerly Wherefore sayeth Augustine Let religious service tye you to the Omnipotent God only And so to no saint or creature CHAP. V. Of the Churches True Doctrine SECTION 1. That Concupiscence in the regenerate is sinne properly and not improperly only as the Councell of Trent hath decreed because it commeth of sinne and inclyneth to sinne ROM. 7. 7. Nay I had not known sinne but by the Law for I had not known concupiscence except the Law had sayd Thou shalt not covet Whence we reason thus That which expressly is forbidden by the law and is properly a transgression thereof is sinne properly and so called by the Apostle even in himself being regenerated as verss 17. But such is concupiscence in the regenerate Therefore it is sinne properly Wherefore sayeth Augustine Concupiscence of the flesh agaynst which the good spirit warreth is sinne because it rebelleth agaynst the law of the mynd whereof the Apostle speaketh Rom. 7. 23. 2. That all Sinnes are Mortall by Nature and no Sinne veniall ROM. 6. 23. For the wages of sinne is death Whence wee reason thus What deserveth death as the wages thereof is mortall But sinne deserveth death as the wages thereof if it bee once sinne by the nature thereof of what-so-ever sort or degree it be as the Apostle affirmeth Therefore the same is mortall Wherefore sayth Ierom These which we think to be smallest sinnes do exclude vs from the kingdom of GOD 3. That the Virgin Marie was not conceaved without sinne ROM. 5. 12. Wherefore as by one man sinne entered into the world and death by sinne and so death passed vpon all men for that all haue sinned Where we see That of all man-kynd procreate by ordinary generation none are excepted from being free of originall sinne and therefore neither the Virgin Marie Wherefore sayeth Bernard Shee can not be free except one would say That shee was conceaved of the Holy Ghost and not of man and so we should attribute as much to the Mother as to the Sonne But this were not to honour the Mother sayeth hee but to dishonour her And therefore hee concludeth thus saying Therefore our LORD IESUS alone is such being conceaved of the Holy Ghost and because he was holy even before his conception 4. That our Election is neither for our fore-seen fayth or good works ROM. 9. 15. For Hee sayeth to Moses I will haue mercie on whom I will haue mercie and I will haue compassion on whom I will haue compassion so that it is not of him that willeth nor of him that runneth but of GOD that showeth mercie Whence it followeth If the LORDS Election of vs be so free that there is no reason to be given thereof on our part but only His own free grace and good-will because it pleaseth Him to haue compassion and show mercie vpon vs Therefore that there is no fore-seen fayth or works on our part that is the cause thereof Wherefore sayeth Fulgentius If the cause be asked of the Predestination of the godly there is none other but the only free mercie of GOD to be found 5. That there are no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie ROM. 8. 7. For the carnall mynd is eninimitie agaynst GOD for it is not subject to the law of GOD neither indeed can bee Whence it followeth If the carnall mynd of the vnregenerate man bee such an eninimitie how can it prepare it self to GODS calling to which it is eninimitie or sit it self to be subject to the law of GOD to which it is so repugnant

That it can not be subject or what fore-going preparations in him were I pray you to this same Apostles conversion Act. 9. 1. 2. Wherefore sayeth Fulgentius the elect GOD preventeth with grace being otherwyse altogether vnworthy of mercie 6. That the first conversion of a sinner is a work only of GODS meer grace and not partly flowing from mans Free-will ROM. 7. 18. For I know that in mee that is in my flesh or vnregenerate part there dwelleth no good thing and if no good thing Then it followeth That in the vnregenerate and carnall man there is no inclination of his will to bee subject or obey GODS will because as is sayd The carnall mynd is eninimitie agaynst GOD and is not subject to the law of GOD nor indeed can be till GOD work in vs as the Apostle speaketh else-where Both to will and to do Wherefore sayeth Bernard they are not my words but the Apostles that any good that can bee whether to think or to will or to do the good which hee willeth hee ascryveth all to GOD and no wyse to his own free-will 7. That wee are not justified before GOD by works or anie inherent Righteousness in vs but of GODS free Grace and by Fayth onlie ROM. 3. 24. Being justified freely by His Grace thorow the redemption that is in IESUS CHRIST Rom. 11. 6. And if by Grace then it is no more of works otherwyse grace were no more grace c. Rom. 3. 27. Where is boasting then It is excluded By what law Of works Nay but by the law of fayth Rom. 3. 20. Therefore by the deeds of the law shall no flesh be justified in His sight Rom. 3. 28. Wherefore wee conclude sayeth the Apostle that a man is justified by fayth without the deeds of the law Behold then here by this deduction of the Apostle and his conclusion in end That the poynt is clear that wee are not justified by works but of grace and by fayth only Whence it is that thus sayeth Ambrose This is my good that we are not justified by works Therefore I haue not whereof to glorie in my works And therefore I will glorie in CHRIST I will not glorie then that I am righteous but that I am redeemed and not that I want sinne but that my sinnes are forgiven mee c. 8. That Fayth is a sure Confidence in GOD and a full perswasion of the performance of His Promises and not an vncertayn conjecture ROM. 4. 12. Walk in the steps of that fayth of our father Abraham which he had being yet vncircumcised And what a fayth this was the Apostle subioyneth saying Rom. 4. 20. 21. He staggered not at the promise of GOD through vnbelief but was strong in fayth giving glorie to GOD being fully perswaded that what Hee had promised Hee was able to perform Whence it followeth That the nature of a true and saving Fayth where ●nto we are exhorted after the example of the godly before vs is not an vncertayn conjecture or probable opinion only but a full perswasion without staggering or doubting which the Apostle calleth vnbelief as contrary to fayth and which full perswasion of the performance of GODS Promises to a penitent believer is so farre from sinfull presumption whereby GOD is offeuded That on the contrary the Apostle declareth that GOD is thereby glorified and acknowledged true in His Promises And that on the other syde doubting of the performance of GODS Promises to vs is rather presumption for thereby wee make GOD a liar Wherefore Augustin speaking of this perswasion sayeth Neither is this presumption but fayth sayeth hee for to tell what thou hast gotten is no presumption but devotion 9. That the godly therefore may be assured of their Salvation and should not doubt thereof as Romanists teach them to do How-so-ever thorow infirmitie they may so often tymes ROM. 8. 16. The spirit it self beareth witness with our spirit that wee are the children of GOD The Apostle speaking here not of extraordinanary revelation but of GODS ordinary dealing with His Sayncts Whence it followeth If the Spirit of GOD witness to our soul or spirit that we are GODS children then hee witnesseth that we are heirs of Salvation and consequently if he witness this we should belieue his witnessing and rest assured of the certainty thereof because Hee is true Which is not presumption as Papists teach but as hath bene sayd it is rather presumption to doubt of the Trueth of this witnessing of the Spirit Agayn Rom. 8. 38. I am perswaded sayeth PAULL that neither Death nor Lyf nor Principalities nor Powers c. shall bee able to separate not mee an Apostle but vs speaking of all the Godlie from the Loue of GOD which is in CHRIST IESUS our LORD Remark then The Apostles full perswasion of his own salvation and of all the Godlies without any doubting or staggering in his fayth And yet I hope no man will call this Perswasion Presumption in the Apostle Paul 10. That no implicite Fayth doeth saue ROM. 10. 9. If thou shalt confess with thy mouth the LORD IESUS and shal belieue in thy heart that GOD hath raysed Him from the dead thou shalt bee saved c. Whence it followeth Seing we must belieue with the heart and confess with the mouth the express Articles of the Christian fayth Especially CHRISTS Death and Resurrection if we must be saved Therefore what we belieue we must distinctly know and not rely on an implicite fayth to be saved thereby 11. That no man can perfectlie keep GODS Commandements let bee to Supererogate ROM. 7. 13. But I see another law in my members warring agaynst the law of my mynd and bringing mee into caeptivitie to the law of sinne which is in my members O miserable man then that I am Who shall deliver mee from this bodie of death Whence it followeth That if so great an Apostle could not perfectly keep GODS Law and so be free of sinne Then what is hee that can claym to a greater then Apostolicall Perfection Wherefore sayth Ierom If thou canst show mee but a man who hath fulfilled the Commandements Then thou mayest show mee a man that needeth not GODS mercy 12. That our good works are not meritorious of Eternall Lyff ROM. 6. 23. For the wages of sinne is death But Lyff Eternall is the free gift of GOD through IESUS CHRIST our LORD Where wee see That death is called the wages of sinne because merited thereby But so is not lyff everlasting called the wages of righteousness But the free gift of GOD that thereby sayeth Augustine wee may vnderstand that it is not for our merits but according to His own Mercy that GOD bringeth vs to Eternall Lyff Agayn Rom. 8. 18. For I reckon that the sufferings of this present tyme are not worthy to bee compared with the glory which shall bee revealed in vs Whence it followeth That if the ve●ie sufferinges of Martyrs meriteth