Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	eternal_a	sin_n	8,153	5	4.7377	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00430	Catholique traditions. Or A treatise of the beliefe of the Christians of Asia, Europa, and Africa, in the principall controuersies of our time In fauour of the louers of the catholicke trueth, and the peace of the Church. Written in French by Th. A.I.C. and translated into English, by L.O.; Tradition catholique. English	Eudes, Morton.; Owen, Lewis, 1572-1633.	1609 (1609)	STC 10561; ESTC S101746	137,760	254

mentioned is gathered that the Churches of the East and South and many of the Catholike Church of Rome doe hold with the Reformed contrary to the Councell of Trent That the faith which God giueth to the repentant is a firme assurance of saluation and consequently that whosoeuer hath this assurance hath the faith which God giueth QVESTION XIII Whether a man may attaine faith or confidence by his free will or doe workes proceeding from faith and such as are profitable vnto saluation by the same THE EAST CHVRCH IEremie It is of vs to chuse and will but it is of God to performe and bring it to effect And beeause that which is most excellent is of him S. Paul attributeth all vnto him imitating therein the custome of men As when we see a house built we atttribute all to the chiefe builder yet neuerthelesse all is not done by him but by the workemen and by the owner that prouided the stuffe but we attribute all vnto him because he hath layed the foundation and is the chiefeth builder In like manner is it here for so saith S. Paul also It is not in him that willeth neither in him that runneth which saying preuenteth two mischiefes the one that no man exalt himselfe for graunt saith he that thou runnest or that thou doest endeuour yet thinke not that which is well done is thine for if thou art not inspired from aboue all is in vaine It is neuerthelesse confessed that thou shalt attaine vnto the end of that which thou desirest because that thou runnest and because thou labourest For he said not simply that wee runne in vaine but that we runne in vaine if we thinke that all is of vs and make not God the principall partie for God would not that all should be from him least he should seeme to crowne vs for no seruice neither that all should be of our selues least we should happen to fall into a foolish opinion of our selues for if we be proud of the least part thereof because it is in vs howe much more should we be if we had all in our selues Item in recyting of S. Chrysostome To the end that the greatnesse of his benefits exalt the not behold how he doth humble thee that is saith hee by giuing grace through faith On the contrary side to the ende that free-will haue no preiudice hee hath also added that which is of vs And againe he hath taken it away for the same saith he is not of vs nay faith it selfe is not of our selues For if he had not called vs how could wee haue beleeued It is the gift of God The Anaphor of the Cophites And therefore O Lord wee thy vnprofitable seruants and miserable strangers whom thou hast vouchsafed to make administrators of thy holy mysteries not by reason of our righteousnesse for wee haue done no good on the earth c. Liturgia Ethiop Giue vs thy holy spirit to the ende that with a pure heart perfect loue and firme hope wee may be bold with confidence and without feare to pronounce that prayer which thy dearely beloued Sonne hath taught his holy Apostles THE LATINE CHVRCH THe Councell of Trent If any one say that the free-will of a man being moued and stirred by God doth not cooperate at all in assenting to God which moued and called it to the end that hee dispose and prepare himselfe to obtaine the grace of iustification and that he cannot consent if he would nay rather that he doth nothing at all as a thing without a soule and that he is onely a patient and no agent let him bee accursed Item If any one say that the freewill of a man hath beene so lost and razed out after the fall of Adam that it is a thing without a name or rather a name without a thing and to conclude That it is a fiction that Sathan hath brought into the Church let him be accursed THE REFORMED CHVRCH THe confession of the Saxons Those men that were well instructed haue alwaies distinguished outward discipline from the regeneration of the spirite which is the beginning of eternall life and haue taught that in man there is such a freedome of will to rule the externall motions of the body that those which are not regenerate may in some fashion accomplish that discipline which is an externall obedience according to the law But a man cannot deliuer himselfe from sinne and from eternall death by his naturall strength For this deliuerance conuersion of man to God is wrought by the Sonne of God which doth quicken vs through his holy spirit and the will hauing once receiued the holy spirit is neuer after idle or voide The confession of Ausburg Touching freewill the Churches doe teach that mans will hath some liberty to worke ciuill righteousnes and to chuse that which is conformeable vnto reason But it hath not the power to worke spirituall righteousnesse which is the righteousnes of God We confesse that all men haue free-will which haue the iudgement of reason neuerthelesse not such as that they are sufficient of themselues either to begin without God or to end without him in that which concerneth God but onely in the workes of this present life as well good as badde ANNOTATION SOme men doe thinke that the difference touching free-wil consisteth all in wordes which may be graunted because that the Romane Catholikes doe not hold any thing to be in a man that is regenerated which the protestants doe not confesse with them that is that it proceedeth either in all or in part from free-will But the difference is in this that the Protestants doe thinke it necessary that a man should haue an assured faith the which say they proceedeth in no wise from free-will nor by consequent from the workes that doe proceed from this faith for if it proceede totally from God it followeth that the effects ought to be imputed to him onely If the Latines would confesse that God giueth this confidence they should approue the opinion of the Protestants and indeede many doe so and therein are true Catholickes The Churches of Asia and Affrica which affirme that it is necessary to saluation to haue this confidence do also confesse that it commeth from God and therefore begge it of him and consequently denie therein free-will as the Protestants doe and are contrary to the Latines although that they doe not debate with them about it and though they know it not agree with the Protestants those Protestants I say which beleeue that the Grecians do contrary them as much or more then the Latines and so it is certaine that the fault is for want of vnderstanding the matter Now to comprehend well this thing a man must marke the propositions of the Patriarch Ieremie and explane them to the end he may gather his meaning by his owne discourse First he saith that a man hath power or ability to chuse the good as well as the euill

causes the custome of confessing secret sinnes and may pronounce remission without any confessing as they of the East Churches doe to this day by their Synchoreses as we will relate in his due place We will then make this Catholike conclusion that The Pope cannot by his Indulgences deliuer aniy from those temporall punishments which God inflicts neither ought he to dispence with the doing of al those workes of repentance that are possible QVESTION XVIII Whether the soule of our Lord and Sauiour Iesus Christ descended into hell and whether it vscended into heauen the very sameday of his passion THE EAST CHVRCH RItual of the Syrians The side of the Lord was pearced thorough with a Launce and thence issued water and blood a sacrifice for all the world his body was buried and his soule came backe from hell and was vnited to his bodie Moyses the sonne of Cephas Bishop of Beth-raman Iohn hath written of corporall Paradise in the prayer whose Title is Wherefore this tree is called the tree of knowledge of good and euill and would teach as much as our Sauiour Iesus Christ said Thou shalt be this day with me in Paradise for there he proueth by many arguments that Paradise was corporall The Liturgie of Saint Basil Thou hast appeared in the last dayes vnto vs which sate in darkenesse and that by thy onely Sonne which gaue himselfe to death for our saluation and by reason of our sinnes descended into hell by his Crosse and Passion THE SOVTH CHVRCH DAmianus a Goes The Aethiopians beleeue that Christ descended afterward into hell and hauing rased and broken the gates thereof he came backe into life the third day with great triumph ouer his enemies and ouer death and that after that hee returned into heauen from whence he came and that by his admirable ascention THE LATIN CHVRCH CArdinall Bellarmine DVRAND affirmeth that the soule of Christ descended into hell not according to his substance but by some effects that is to say as it did illuminate and beatifie the holy Fathers which were in Lymbo Caluin hath taught some such like thing touching the descent of Christ vnto the soules of the holy Fathers by his efficacie or vertue and not by his essence Idem It contradicteth the holy Scripture and the Fathers to say that Christ returned from hell the first day THE REFORMED CHVRCH LAsicius Polonus It is the beleefe of the Bohemians that Iesus Christ descended into hell in his soule seperated from his body to triumph ouer Satan The Sybilles doe deriue this word Ades which signifieth hell of the word Adam by reason that Adam descended This place seemes to be els-where then in heauen Vrsinus We must beleeue that which is certaine to wit that Christ descended into hell in that fashion as we haue sayd in suffering in his soule but if any one can defend that he descended in any other fashion it is well but as for me I cannot beleeue it ANNOTATION THe auncient Catholike Church beleeued that the soules of the Fathers in the old Testament went to a place called in Hebrew Scheol in Greeke Ades in English Hell And all Christians for the most part doe beleeue that the Apostles haue taught so likewise seeing that there is not any one particular man knowen that should be the author of this opinion And although that this Article was not in the beginning in the Creede of the Apostles as it is not in the Creed of Nice neuerthelesse hauing beene receiued without contradiction the same doth argue that the beleefe was such before time And which is more the Scripture of the old Testament makes no mention in any place that the soules should ascend into heauen but very often it maketh mention of Scheol or Hell and to descend I will descend into Scheol with sorrow for my sonne sayd that good man Iacob and to descend signifieth to go to some lowe place It is true that the word Scheol signifieth sometimes a graue but the Catholike Church takes it here for Hell for the Greeke translator approued by the Apostles taketh it so as also Saint Luke in this sentence of the Psalmes cited by S. Peter Thou wilt not leaue my soule in Hell For to vnderstand well this question you must note first that it doth not appertaine to saluation to know whether the soules of the Fathers were aboue or belowe prouided alwayes that one doe not call the holy Scripture into doubt which it is not done by and by although a man doe not alwayes attaine to the true sense of it Secondly there are two places that the most learned diuines yea the antient and now a dayes the Latins and the Protestants can hardly agree off So that in so doing some proceede in one fashion others in another The Creede saith that our Lord descended into hell and our Lord said This day shalt thou be with me in Paradise Some men will aske how ascended he into Paradise seeing he descended into hell The greater voice of the Romane Catholikes and of the Protestants is that Hell was Paradise when our Sauiour was there but there are many learned men of the Catholike Romans as Durand and the learned Picus which thinking it absurd to say that Paradise was in Hell haue thought fit otherwise to agree vpon it And haue written that the soule of the Lord went really vnto the true Paradice and descended not into Hell but by efficacie or vertue On the other side amongst the Protestants Caluin and Beozo haue thought more to the purpose to referre this word Hell to the torments that our Sauiour suffered to the end that that which the Scripture saith that our Sauiour went to Paradise should be beleeued without running to any false or forged Exposition Also there are learned men amongst the Latines and the Protestants which doe decline from the common opinion herein because that it seemeth very absurd vnto them Neuerthelesse because that none of the three is receiued without contradiction it sheweth that there is difficultie in them all For to say that the Lord descended not into Hell but by his efficacie or vertue is to wrest that place of Scripture Thou wilt not leaue my soule in Hell To say that Hell whereof mention is made in the Creede is the torments which the Lord suffered vpon the Crosse is an Exposition altogether vnknowen to the Ancients and against the intention and meaning of those which added that clause to the Creede and those Protestants themselues for whom this serueth are ready to receiue one more proper as is to bee seene in that sentence before alleadged of Vrsinus As for the rest one may giue many Expositions and all Orthodoxall of one selfe same place of Scripture when one is not assured of the intent and meaning of the Authour so is it likewise in the Creede But about these difficulties the Apostolicke Churches in the East doe furnish vs with a fourth