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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A19251 Yet more vvorke for a Masse-priest; More worke for a Masse-priest Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest. 1622 (1622) STC 5664; ESTC S108652 30,302 50

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you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning euery sin is death Sixtly whereas you teach that euerlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seuenthly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sin Eightly whereas you account it heresie to teach that a iustified man cannot keepe the whole Law the Apostle in this Epistle stands guiltie of this heresie for speaking in the person of a iustified man To will is present with me saith he but I find no meanes to performe that which is good for I do not the good thing which I would but the euill which I would not that do I. Ninthly whereas you teach that good workes be meritorious euen so meritorious that the ioyes of heauen are a thing equally and iustly answering to the time and weight of our workes the Apostle in this Epistle teacheth that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Tenthly whereas you crie out against the certaintie of faith calling it an vnhappie securitie presumption and a faithlesse perswasion the Apostle in this Epistle commends the faith that is free from doubting professing that he was assured neither life nor death nor any creature was able to separate him from the loue of God which is in Christ Iesus our Lord. Eleuenthly whereas you teach that Christ is vpon euery of your Altars the Apostle in this Epistle teacheth that since his rising he is at the right hand of God Twelfthly whereas you teach that workes done before iustification deserue of congruitie at Gods hands the grace of iustification the Apostle in this Epistle teacheth flat contrary saying The wisedome of the flesh that is a man vniustified cannot please God 13. Whereas you teach that euery creature must be subiect to the Pope and that the Pope is subiect to none the Apostle in this Epistle exhorteth euery creature to be subiect to the higher powers meaning by the higher powers as the circumstances shew the Ciuill magistrates and not the Pope 14. Whereas you teach that the Clergie is and ought to be free from whatsoeuer impositions of the Ciu●●l ●agistrate and that by the lawes of God and man the Apostle in this Epistle perswades euery creature the Clergie as well as the Laitie to pay tribute and custome to the Ciuill magistrate 15. Whereas you teach that inferiours must doe whatsoeuer superiours command them though it be against their consciences vnlesse they haue plain reason for their refusal the Apostle in this Epistle requires that men be fully perswaded in their mindes of the lawfulnesse of that which they doe meaning they should not onely for beare the doing of that which went against their conscienes but whereof they doubted in their iudgements Lastly whereas you teach that some actions onely of the Infidels are sinnes the Apostle in this Epistle affirmes that all the actions of the Infidels are sinnes saying Whatsoeuer is not of faith is sinne Now that which I desire to know is why the Apostle if the faith of our Romish Church now be the same that it was then when he writ to the Romanes spake nothing of the principall points of your now-faith but many things for vs and against you Your Cardinall Hosius to proue satisfaction alledgeth these as the words of Saint Paul Rom. 6. Exhibeamus membra nostra seruire iustitiae in satisfactione Let vs exhibite our members to serue iustice vnto satisfaction And your Doctor Harding for proofe of the same point alledgeth these as the words of S. Paul 2. Cor. 7. Let vs cleanse our selues from all filthinesse of the flesh and spirit making perfect our satisfaction in the feare of God Both of them putting the word satisfaction in place of the word sanctification vsed by the Apostle Was there any great sanctitie shewed by them in this or rather are they not bound to make satisfaction vnto the Apostle for this their bad dealing thinke you Your Bishop Gardiner some say to proue the carnall presence which you maintaine against the truth and vs alledgeth these as the words of the 110. Psalme Escamse dedit timentibus eum He gaue himselfe for meate to them that feared him Was there any feare of God in your Bishop to adde the word se himselfe of himselfe to the text thinke you Your Cardinall Bellarmine to proue that holy things may be religiously worshipped alledgeth these as the words of God Exod. 12. 16. Dies prima erit sancta septima eadem religione venerabilis The first day shall be holy and the seuenth day with like religion shall be venerable descanting vpon them thus Hîc vides pro eodem accipi rem sanctam religiose venerabilem yet the word religiose is not in the text but the word festiuitate Now I pray you was it not irreligiously done of your Cardinall to chop into the Text the word religiously falsly Your Bernaltus a Priest of Constance writing in defence of Gregory 7. his prohibition of Priests mariage affirmes that S. Peter commanded euen the Laitie 1. Pet. 3. vt parcant vxoribus suis ne impetrantur orationes earum that they should forbeare companying with their wiues lest their prayers should be interrupted whereas in Saint Peter there are no such words as vt parcant vxoribus they should forbeare companying with their wiues Did not this Priest of yours deserue to be accompanied with whores who forged this Text to proue that a man may not keepe companie with his wife Your Cardinall Hosius and your Bishop Canus in way of proouing that wee may beleeue in Saints alledge the words of Saint Paul to Philemon Gratias ago Deo meo audiens fidem quod habes in Domino nostro in omnes Sanctos I giue thanks to my God hearing of the faith which thou hast in the Lord Iesus and in all Saints leauing out the word charitatem loue or charitie which the Apostle coupled with the word fidem faith meaning loue or charitie should be referred to the Saints as the obiect of it and the word faith to the Lord Iesus as his obiect Was there any loue or charitie in these towards the Apostle who suppressed the mention of that loue towards the Saints which he commended in Philemon or is it safe I do not say to beleeue in but to beleeue such saints as these who cite the Scriptures so diuel-like leauing out as the diuel did Mat. 4. what made against him Your Pope Leo 10.
affirmed in the Councell of Lateran that Christ ordained Peter and Peters successors to be his Vicars who by the testimonie of the booke of Kings must needs be so obeyed that he who obeyes them not must die the death In what booke of Kings I pray you find you this for there is no such testimonie in those bookes of the Kings which are in my Bible Your Cardinall Bellarmine to returne to him againe in way of proouing Purgatorie alledgeth these as the words of the Prophet Esay Chap. 4. 4. Purgabit Dominus sordes filiorum filiarum Sion sanguinem emundabit de medio eorum spiritu iudicij combustionis Our Lord shall purge away the filthinesse of the sonnes and daughters of Sion and shall wipe away the blood from the midst of them with the spirit of iudgement and burning Yet in the vulgar Latin which he is bound by oath to follow the words lie thus Si abluerit Dominus sordes filiorum filiarum Sion sanguinem Ierusalem lauerit de medio eius in spiritu ardor is iudicij Why I pray you did he change the word abluerit into purgabit and and the word lauerit into emundabit and the word ardoris into combustionis was it not for that the words abluerit and lauerit and ardoris suite not so well with fire which you maintaine to be found in Purgatorie as the words purgabit emundabit and arderis doe or what else was the cause that he varied from his Text And how can you excuse his from periurie This same Cardinall of yours in way of prouing that Christ brought soules out of Purgatorie when he descended thither as you dreame after his death alledgeth these as the words of Zachary Chap. 9. 11. Tu autem in sanguine testamenti tui eduxisti vinclos tuos de lacu in quo non est aqua But thou by the blood of thy testament hast brought out thy prisoners out of the Lake wherein there is no water Yet in the vulgar Latin it is not eduxisti hast brought forth but emisisti hast sent forth which will not affoord the like conclusion Againe this Cardinall of yours to proue that inherent righteousnesse is the formall cause of our iustification alledgeth these as the words of S. Paul Tit. 3. 5. Cum apparuit benignitas humanitas Saluateris nostri Dei non ex operibus quae fecimus nos sed secundum suam misericordiam saluos nos fecit c. When the bountifulnesse and loue of God our Sauiour appeared not by the workes which we had done but according to his mercie he saued vs c. Yet the Apostle saith not barely Not by the workes which we had done but Not by the workes of righteousnesse which we had done excluding our good workes our inherent righteousnesse from iustification And your Cardinall vnrighteously leaues out the word righteousnesse Your Vicar generall to the Archbishop of Bononia called Isiodorus Mosconius to proue that all Bishops owe extraordinarie obedience to your Pope alledgeth these as the words of Cyprian lib. 4. Epist 9. Episcopi vti qui Apostolicae ordinationi subiacent etiam ei hanc reuerentiam debent vt singulis annis Apostolorum liminibus sese repraesentent Bishops as persons subiect to Apostolicall ordination owe this reuerence to the Pope that euery yeare they visit Rome But I cannot finde this in any edition of Cyprian Bishop Peresius and the Prebendaries of Colen to proue Inuocation of Saints alledge these as the words of S. Austin de Ciuitate Dei lib. 22. Hec vsu ab initio traditum tenemus vt extra orationes quae in altari fiunt etiam Deo dilectos sanctos contemplatione vnionis communionis quam cum Christo nobiscum habent cum timore deuotione erga Deum compellemus atque vt pro nobis intercedant inuocemus But I cannot find this in any Edition of S. Austin Your Peter Lombard to proue That euery man hath a good Angell to protect him and an euil Angell to tempt him alledgeth these as the words of Gregory Quod quisque bonum Angelum sibi ad custodiam deputatum vnum malum ad exercitium habet But I can find no such words in any Gregories works not in Nazianzens not in Nysseus not in Gregories the Great Your Waldensis disputing about Transubstantiation alledgeth these as the words of Austin Nec credendum est quod substantia panis vel vini remanent sed panis in corpus Christi vinum in sanguinem conuertitur solummodo qualitatibus panis vini remanentibus Neither must we beleeue that the substance o● bread and wine remaineth but the bread is turned into the bodie of Christ and the wine into his blood the qualities of bread wine remaining onely But I can neither find such words nor any such Treatise among S. Austins words The same Waldensis prosecuting the same argument alledgeth these as the words of Beda in a Treatise de mysterijs Missa Ibi forma panis videtur vbi substantia panis non est There the forme of bread appeareth where the substance of bread is not But I can neither find these words nor any such Treatise among Bedaes works Your Cardinall Bellarmine for proofe of Purgatorie alledgeth these words of S. Austin de Ciuitate Dei lib. 21. cap. 24. Tales constat ante iudicij diem per poenas temporales quas eorum spiritus patiuntur purgatos aeterni ignis supplicijs non tradendos It is certaine that such men being purged with temporall paines which their soules suffer before the day of iudgement shall not be committed to the torment of euerlasting fire But there are no such words to be found in the printed copy at Friburge An. 1494. nor in that of Antwerp 1576. nor in that of Paris 1586. nor in that of Basil 1596. nor in any written copie that I can heare of either in the Vniuersitie Librarie at Oxford or elsewhere Your Dowists to proue Tobith Iudith c. Canonicall alledge Concil Florent Instruct Armen Decret 7. But there is no such Decree to be found in any Edition of the Councels Isiodorus Mosconius the Vicar generall spoken of before to set out the greatnesse of his Pope tels vs in sober sadnesse that In Conc. Nicaeno tempore Constant mag fuit terminatum quod solum Rom. Pont. nomen Pater patrum competeret Papae nomen alijs non conuenire It was decreed in the Councell of Nice in the dayes of Constantine the great that the title Fathers of fathers should be giuen to the Bishop of Rome only and that no man should be called Pope but he Yet there is no such Decree to be found in any Edition of the Councels The same Monsieur handling the same argument tels vs that In Concil Africae legetur quod eo nomine Principis Sacerdotum solummodo Papa vteretur It is read in one of the Councels