Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	die_v	sin_n	6,507	5	5.1003	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17973	An examination of those things wherein the author of the late Appeale holdeth the doctrines of the Pelagians and Arminians, to be the doctrines of the Church of England written by George Carleton ...	Carleton, George, 1559-1628.	1626 (1626)	STC 4633; ESTC S1219	68,302	126

definire saith S. Bernard Then the old Sacraments did stand in force vntill they were abrogated that is publiquely by the Apostles interdicted And therefore as Baptisme is now a remedy against originall sinne so was Circumcision of old Now if any that are come to yeares and vnderstanding after the publication of the remedy of Baptisme shall refuse to be baptised this man addeth another sinne to originall sinne so through his owne pride he beareth the double cause of a most just damnatiō if he should in that case chance to dye Yet if before his death he repent and desire and aske to be baptized and dye before he can obtaine his desire so that a right faith a godly hope and sincere charity be not wanting so God be mercifull vnto me saith S. Bernard as in this case I cannot despayre of this mans salvation for the want of water onely Neither can I beleeue that this mans faith is voyd his hope confounded his charitie fayled if that not the contempt but onely the impossibility of having the Sacrament hinder him from being washed with water And I much maruaile saith he Si novus iste novarum inventor assertionum assertor inventorum if this new inventer of new assertions and assertor of things invented can finde a reason in this thing which was hid from the Fathers Ambrose and Augustin or can finde any authoritie before the authoritie of these For if he know it not both these judged as we doe herein let him read S. Ambrose his booke of the death of Valentinian if he hath not read it or if he hath read it let him recall it well to memory if he recall it let him not dissemble and there he shall finde that S. Ambrose confidently presumed of the salvation of that man who dyed without Baptisme and did vndoubtedly attribute that to his minde which was wanting thorough impossibilitie of performance Let him also read the fourth booke of S. Augustin of one onely Baptisme against the Donatistes and he will either acknowledg himselfe to be imprudently deceived or proue himselfe impudently obstinare For S. Augustin sayth that sometimes suffering is in stead of Baptisme as appeareth in the theefe vpon the Crosse to whom though vnbaptised Christ sayd to day thou shalt be with me in Paradise From which place S. Cyprian tooke an Argument to prooue the same poynt And S. Augustin addeth Considering this thing againe and againe I finde saith he that not onely suffering for the name of Christ may supply the want of Baptisme but faith also and the conversion of the heart if happily the straitnesse of time will not suffer a man to celebrate the mystery of Baptisme And afterward How much saith he even without the visible Sacrament of Baptisme that avayleth which the Apostle saith With the heart man beleeveth to righteousnesse and with the mouth man confesseth to salvation it is declared in that Theefe But then is this fulfilled invisibly when as not contempt of Religion but necessitie excludeth the mystery of Baptisme S. Bernard having declared thus much out of S. Augustin proceedeth thus I confesse saith he that S. Augustin retracteth that instance which he put of the Theefe and thought it not so fit to proue this sentence because it was vncertaine whether that Theefe was baptized or no but the sentence it selfe and assertion he confidently maintained and diverse wayes confirmed neither shall you finde that he did ever retract the opinion if I be not deceived saith Bernard And further he saith that S. Augustin in another place when he had spoken of some whom the Scripture restifyeth to be sanctified invisibly but not visibly He maketh this inference hence it is collected that invisible sanctification hath beene had and hath profited without the visible Sacraments which are changed according to the diversitie of times so that others were then others are now And a little after notwithstanding saith S. Augustin the visible Sacrament is by no meanes to be contemned for he that contemneth it cannot be invisibly sanctified Whereby he prooveth plainly that a faithfull man and one converted to the LORD is not deprived of the fruit of Baptisme if he cannot hau● Baptisme but if he contemne to be baptized From these two pillars I meane S. Ambrose and S. Augustin saith S. Bernard I can hardly be drawne to beleeue otherwise I confesse my selfe either to erre or to be wise with these I my selfe also beleeving saith he that a man may be saved solâ fide by faith onely having a true desire to receiue the Sacrament though either death anticipate his holy desire or some other invincible force hinder it And consider when our Saviour saith He that beleeveth and is baptised shall be saved whether it be not with great warinesse and vigilancy repeated againe But he that will not beleeue shall be damned He saith not he that is not baptized shall be damned but onely he that beleeveth not shall be damned implying hereby that sometimes faith alone sufficeth to salvation and without it nothing Wherefore albeit we graunt that Martyrdome may be in stead of Baptisme yet we must vnderstand that it is not punishment that maketh this but faith it selfe for without it what is Martyrdome but plaine punishment Now it is against all reason to thinke that faith which is reputed for Baptisme where Baptisme is wanting and which doth make Martyrdome acceptable to God should be sufficient by it selfe to saue a man when either Baptisme cannot be had or Martyrdome is not required S. Bernard vpon these and such like reasons concludeth that a man may be saved by faith without Baptisme where there is a true desire and no contempt of Baptisme And that Infants which die without Baptisme are consequently saved by the faith of their faithfull Parents Thus farre S. Bernard Saint Cyprian cited here by Saint Augustin and by Saint Bernard out of Saint Augustin vpon this point hath these wordes speaking of the theefe vpon the crosse Latr●cinium damnationem meruerat supplicium sed cor contritum poenam mutavit in martyrium sanguinem in baptismum And this is all that antiquity teacheth or our Church requireth that baptisme is not simply necessary so as without it damnation must follow of necessitie and that children baptized are delivered from originall sinne But this man goeth further Many that are baptised saith he may after their baptisme liue a graceles life then they loose grace or else wee must say that all that are baptized are saved I answere we neede not say so Wee say that if they fall into a sinfull and wicked life after baptisme they loose the priviledge of their baptisme and the good that they might haue had by it so long as they remaine such And this is sufficient to answere him But what is this to the grace of predestination which hee would oppugne by these quirkes drawne onely from the charity of the Church and baptisme which charity we also hold

which worketh through loue surely either faileth not at all or if there bee some defect it is repaired in them before the end of their life And that intercurrent iniquity which breakes in is blotted and perseuerance is reputed vnto the end vsque in finem perseuerantia deputatur But they who perseuere not but fall away from the Christian faith and from a godly conuersation surely these men are not to bee accounted in this number no not then when they liued well they are not separated from that masse of perdition by Gods praedestination not called according to his purpose but called amongst them of whom it is said multi vocati but not of them of whom it is said pauci electi And who will deny that these are elect when they beleeue and are baptized and liue godly They may be said to be elect sed à nescientibus by such as know not what they shall be not by him who knoweth that these had not perseuerance For some be called of vs the sonnes of God for temporary graces which they haue receiued but vnto God they are not such Touching those Saints that are praedestinated to the kingdome of God such an helping grace is giuen to them that perseuerance is bestowed vpon them not onely that without it they cannot but that with it they cannot but perseuere For he said not onely Without me ye can do nothing but he said also you haue not chosen me but I haue chosen you and ordayned you that you go and bring forth fruite and that your fruite remaine In these words the Lord declareth that he gaue them not onely righteousnesse but also perseuerance therein For seeing that Christ ordained them to go and bring forth fruite that their fruit should remaine quis audet dicere who dare say that peraduenture it might not remaine For the guifts and calling of God are without repentance but then vnd●rstand that calling which they haue who are called according to his purpose These receiue such freedome by this grace that albeit so long as they liue here they fight against the concupiscences of sinnes some creepe in vpon them for which they p●ay daily forgiue vs our trespasses yet they do not wilfully serue that sin that is to death of which S. Iohn saith There is a sin to death I say not for it thou shouldst pray Of thi● sinne because it is not expresly declared many diuerse things may be thought but I say that this sinne to death is a falling away euen to death from that faith which worketh by charity Now albeit the Apostle saith of all regenerate men liuing orderly Who art thou that condemnest another mans seruant he standeth or falleth to his Lord yet presently his words following respect the praedestinated For he saith He shall be established for God is able to make him stand then assuredly be giueth perseuerance that is able to establish them that stand that they may stand most perseueringly or to restore them that fall For it is the Lord that raiseth vp the bruised Psal. 146. And therefore hee that reioyceth let him reioyce in the Lord. Hence it is that in this place of misery where the life of man is a temptation vpon earth vertue is perfected in infirmity What vertue but that he that glorieth may glory in the Lord. And for this cause the Lord would not haue his Saints to glory in their strength no not in their perseuerance in good but to glory in him which doth not onely giue them such an helpe as hee gaue to the first man without which they could not perseuere if they would but in them also hee worketh this that they shall will Therefore is both the possibility and will of perseuering giuen to them from the bounty of diuine grace Thus hath S. Augustine at full declared himselfe in this particular CHAP. 8. I Was willing to let S. Augustine bee heard the longer in that cause wherein he was most exercised against the Pelagians The same doctrine as being the publique receiued doctrine of the Church hath beene likewise taught by others S. Ambrose saith quos deus vocare dicitur perseuerant in fide hij sunt quos elegit ante mundi constitutionem He maketh p●rseuerance a grace that dependeth vpon Gods calling hee meaneth as himselfe expoundeth it that calling which is according to Gods purpose And hee saith againe in the same place hoc placuit deo cuius consilium retractari non potest This he proueth also from those words of the Apostle I haue fought a good fight I haue finished my course I haue kept the faith from henceforth is laid vp for mee the crowne of righteousnesse which the Lord the righteous Iudge shall giue at that day and not to me onely but to all them also that loue his appearing Then without perseuerance no man can expect glory And this grace is giuen not onely to Saint Paul and such excellent Saints as hee was but vnto all that loue the Lords appearing The same thing is taught by the Author of the booke de vocatione gentium who citeth that place Who shall confirme you to the end that you may bee blamelesse in the day of the Lord. And those words Who shall separate vs from the loue of Christ shall tribuation or anguish c. Charitas dei saith hee qua eos diligit quos inseparabiles facit id est vsque in finem perseuerantes nam quid aliud est perseuerare quam tentatione non vinci The same is taught by Saint Gregory Qui non praedestinati sunt saith hee siue audiant doctorum verba siue non audiant vocari in dei habitaculum nequeunt And againe he saith Ab eo qui defecit venire spiritus dicitur ire ad eum qui perseveraturus est quia alios in tempore deserit alios assumit nec tamen deserit in reliquum dirigitur spiritus qui à gratia quam percipit nunquam discedit quid est ergo qu●d dicitur à die illa et in reliquum nisi quia spiritus gratia sic recipitur vt in ea electi vsque in finem perseuerare doceantur And our venerable Bede vpon those words scimus queniam diligentibus deum omnia cooperantur in bonum saith thus Sciens nonnullos diligere deum et in eo bono vsque in finem non perseuerare mox addit his qui serundum propositum vocati sunt he enim in eo quod diligunt deum permanent vsque in finem et quid ad tempus inde deuiant reuertuntur et vsque in finem per durant quod in bono esse coeperaent Saint Bernard holdeth the same course Salus perseuerantibus promittitur praemium perseuerantibus datur Non est bonus qui bonum facit sed qui incessabiliter facit And in another place O sol iustitiae benigne Iesu Christe lucens in tua virtute reddens temet ipsum in praemium sempiternum