Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	sin_n	wage_n	4,080	5	11.1858	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15733	An ansvvere to a popish pamphlet, of late newly forbished, and the second time printed, entituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion. By Anthony Wotton	Wotton, Anthony, 1561?-1626.; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1605 (1605)	STC 26002; ESTC S120304	112,048	194

this answere both is false in regard of that it affirmes concerning our being out of Christ and also doth not satisfie the whole doubt For it shewes no reason why we may pray for the forgiuenesse of any other sinnes then those great ones So that either we must not craue pardon for smal transgressions or els must do it needlesly since they are already pardoned as long as we abide in the body of our sauiour Christ Wherefore I had rather rest vpon the former answere which is agreeable to the word of God and warrantable by true reason Article 2 Papist The Protestants are bound in conscience to auoyd all good workes Protestant If this Papist would haue avoyded all slaundering the world should not haue bin troubled with such absurd collections Papist Euery man is bound vpon paine of eternall damnation to auoide all deadly sinnes But fasting prayer almesdeeds and all good workes according Luther in after ar 31 32. 39. Calu. lib. 3. inst c. 11. ● 4. c. 14 §. 19. Mclarch locc tit de peccat Confess Augusti articl● 6. Rom. 6. 23. Isa 64. 6. to the Protestants religion are deadly sinnes Ergo According to the Protestants religion all men are bound vpon paine of eternall damnation to auoide fasting prayer Almesdeedes all good workes B. The Maior is manifest for the wages of deadly sinne is death Stipendium peccati mors D. The Minor is as euident for according to the Protestants religion and common exposition of this text of scripture Facti sumns vt immundi omnes nos tanquam pannus menstruat● omnes iustitiae nostr● Wee are made all vncleane and al our Iustices are like a stayned cloth That is as they say the best workes wee can do are infected with deadly synne and consequently deserue eternall damnation and therefore to be auoided I am not ignorant that some wranglers with some shifting euasions go about to answer this article forsooth that the staines and imperfections the sinnes and spots ought to be auoyded but yet the good workes to be prosecuted A silly shift but put case it be impossible to wring out the staines then is not this monstruous cloth to be abhord put case I could not giue almes but I must steale am I not bound in conscience to auoide the giuing of almes Admit I could not see mine enemy but by experiēce long proued I should fall a quarrelling with him am I bound in conscience to auoide his company say that I could not eat flesh but I should scandalize the beholders ought I not to say non manducabo carnes in aternum I will not eat flesh for euer Graunt that I could not releeue the poore but I should staine this action with vaine glory Should I not heare of him that can not lye he hath receaued his reward and consequently that there remayneth no recompensation therefore in heauen So I say in like maner if the corruptiō of nature if the poyson of concupiscēce so staine my best actions that whatsoeuer I do or thinke I cannot possiblie effect them without these infections and corruptions then certainely I am bound in conscience to auoide these crimes offences the which cannot possibly be performed without these vitious circumstances for bonum constat ex integra causa malum nascitur ex quolibet defectu a good thing consisteth of all integrity but an euill thing is caused by euery defect that a man be in health euery humour must keepe his temper that he be sick it sufficeth one onely exceed keepe not his iust proportion so that a work be good it must be effected with all due circumstances that it be ill one only will defile as we commonly say one ill hearbe will spoile a whole potfull of pottage Protestant By an orderly course of disputation the first syllogisme should haue bin to this effect If al good works according to the Protestants religiō be deadly sins the Protestāts are bound in conscience to auoid al good works But al good works are deadly syns according to the Protes●ants Religion Therfore the protestants are bound in conscience to auoide all good workes This or some such syllogisme would haue saued me some labour for I should not haue needed to haue medled with any thing but the matter of it and you some blame for the forme of it would haue bene agreeable to logick Wheras now I must needs take paines to finde fault with the lamenes of your reason Euery man is bound vpon paine of eternall damnation to auoide all deadly synnes This syllogisme is faulty because the conclusiō agrees not with the questiō Your conclusiō is general of al men wheras your questiō is particular of protestant● Besides that runs vpon a penalty of eternall damnation this speakes of being bound in conscience If you answer that is is all one to bee bound in conscience and to be bound vpon pain of eternall damnation either all sinns deserue eternall damnation and then what will become of your purgatory distinction betwixt mortall and veniall sinnes or else no man is bound in Conscience to auoyde any but deadly sinnes and then what a window do you set open to an innumerable company of sinnes ● How empty will you make purgatory How short and bare will your auricular Confessions be It were as good therefore for you to do that you make a show of euen directly to conclude your question But let vs examine the matter of your syllogisme The Proposition I graunt is true that Euery man is bound in conscience or vpon paine of eternall damnation B. to avoide all sinne But what needs this popish distinction of Deadly sinnes Which is so alledged by you as if it had some allowance from our Diuines whereas we wholy reiect this fancy because there is no sinne that deserues not eternall damnation For proofe whereof wee need no other place of Scripture then that which this Papist himselfe bringes The wages of sinne is death Neither may it be preiudiciall Rom. 6. 25 to vs that he hath foisted in Deadly since neither the Greeke hath any such word nor the latine which hee according to his fond custome to no purpose and here also vnwisely against himselfe sets downe We grant there are differences and degrees of sinnes but the least that can be is a transgression and breach of the law and therefore punishable by damnation but if his meaning were by deadly sins to signifie notorious grosse transgressions he doth vs wrong another way as in the assumption it shal presently appeare which is this But fasting prayer al●●●sdeedes and all good workes according C. to the Protestants religion are deadly sinnes But lying and slaundering are not according to the popish religion as it should seeme by your practise For surely if you thought they were you would neuer be so desperate to practise them against so manifest a truth in matters of so great impo●tance It is not possible you should thinke that

deuised and also refuse the doctrine of visible famousnes which they would thrust vpon the church This last point is altogeather of the same kinde which I note the rather because both this and that are deliuered in such a phrase as the scripture knowes not To beleeue the Catholick church to descend into hell are speeches with which the scriptures are not acquainted and this is another reason why learned Diuines the rather perswade themselues that this Creed was not of the Apostles penning Yet do not we deny the truth of either of these articles b●t only that erroneous interpretation which the Papists make of them Of the former I haue already spoken now let vs shortly examine the latter First we say the english word Hell doth not expresse the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latine Inferi though wee cannot rest vpon the Latine whatsoeuer it signifies since it is but a translation Hell in English is restrained to the place of the damned so that no english man vnderstands by Hell either purgatory or limbus patrum or infantum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inferi do signifie indifferently the state and place of the dead as Maister Brough●on hath sufficiently proued Neither need it breed a doubt in any man that descending or going downe is mentioned because it is out of doubt that the heathen from whom this speech is taken place their elysium or paradise vnder the earth as well as their Tartarus or Hell that lying on the right hand this on the left as it appeares in Virgill Aen●id 6. Hac iter elysium nobis at laeua malorum Exercet poenas et ad impia tartara mittit Secondly it is to be known that diuers Creeds haue not this article in them which proues that it was thought either to be comprised in some of the other or els not to be any matter of faith Thirdly it must be obserued that some of the ancient writers haue vnderstood it of our Sauiours buryall as Ruffinus and Athanasius hee in plaine termes auouching that it was not to bee found in the Romane Creed and that the meaning of it seemed to be nothing els but that he was interred or laied in his graue Athanasius indeed hath the words but that hee takes them to signifie his buriall may appeare for that he leaues out all other mētion of that article of his buriall Fourthly it must be remembred that the maintayners of Christs going really into hell agree not about the matter whether he went into the place of the damned or only into the suburbes of it in limbum patrum or Infantum nor about the end Fiftely we haue great reason to refuse this sense which hath no ground of Scripture wherevpon it can be built as diuers of our writers haue plainely shewed and as I could and would prooue if it agreed with this course of writing Sixthly we affirme that if we shall follow the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot expound it of the place of the damned vnlesse it be apparant that the matter necessarilie requires it which also is to be said of the Hebrew Sheoll commonly in the Bible translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bucer Carlile and Broughton haue shewed by particular induction Seauenthly we must note this mans dealing that makes choise of the wo●st interpretation as he accompt it whereas he cannot be ignorant both that there are diuers other and that many Protestants do m●slike this which he brings as if he would make the world beleeue that we allow not of this peece of the Creed but onely in that sense howbeit many of our diuines do rather expound it of our Sauiours subiection to death or of the truth of his death fully signified not onely by his buriall but by his being altogether in the state of the dead his body and soule being seuered and seuerally so disposed of as all other dead mens bodies and s●ules are without any speciall signifying of the place whether his soule went But howsoeuer we dissent from our bretheren in the meaning of this Article we allow the doctrine as good and sound For we beleeue that our Sauiour Christ being by imputation a sinner though of himselfe most holy and pure suffred in his soule the wrath of God due to vs sinners and for our sinnes in such sort and measure as God had appointed and as without sinne in a finite time it could be suffred As for those horrible plasphemies which are sayde to be included in the paines of hell we neither auouch them all of our Sauiour Christ nor acknowledge that they nessarily accompany the wrath of God as in handling the particulars it will appeare Christ saith he bare the wrath of God Therefore he despaired of his saluation The consequence is false for he knew that God loued his person being his sonne and therefore that this wrath should not be perpetuall though the present sense of it wrung from him that lamentable exclamation My God my God why hast thou forsaken me and also that by the power of his Godhead he was to free himselfe from continuing in death which but for these reasons he must needs haue indured and which for a time he did taste the Godhead as it were withdrawing it selfe that the manhood might suffer Christ saith he suffred the wrath of God therefore God hated him and he God Of the latter clause I shall need to say nothing hauing before restrained Christs sufferings to that maner of torment which is without sinne Neither is that hatred of God an effect of his wrath in the damned in whom it is naturall but by his wrath against them that malice of theirs accidentally is increased Which I speake vpon this supposition that the damned shall continue in sinne as well as in punishment The former point if we hold the former distinction aduisedly contaynes at all no blasphemy against our sauiour his person was of it selfe most tenderly beloued of God his father though beeing considered as a sinner such as by imputation hee was in the sight of God for a time in that respect hee was to God for vs as euery one of vs is in himselfe to God Christ suffered saith he the wrath of God therefore he was tormented with anguish of minde for his offences for which c. The consequence should haue bin Therefore he was tormented with anguish of mind for those offences for which he suffered the wrath of God But those were not his but ours Ours I say truly and properly h●s only by imputation And it is no blasphemy to hold that Christ so as he was a sinner and punished for sinne had also anguish of minde for sinne not for his owne there was no suspicion or likenesse of sinne in him but for ours which by his consent was charged on him for the time he saw the angry countenance of God against him and hee knewe that our sinnes had deserued the continuance of it for euer But the

so without warrant from him in euery matter contrary to his reuealed commaundements Blasphemous therefore and not be thought on by any christian much lesse vttered are these consequents and especially the last of them which inferres that God is worse then the diuill Because neither doth God as I haue often said impell or induce any man to sinne and though he should for causes knowne onely to himselfe incline as Austin saith the hearts of men to euill things yet were it still blasphemous to denie the iustice of his iudgement whatsoeuer prophane flesh and bloud imagines O man Rom. 9. 19. 20. what art thou that disputest with God! shall the clay c. Article 6. Papist That faith once had may be lost Protestant This point it should seeme stickes in this mans stomack he is so much troubled with it Art 5 in the extrauagant syllogisme Art 4. the third point and here it makes a whole article The principall syllogisme is thus to be framed If Dauid l●st his faith then faith once had may be lost But Dauid lost his faith Therefore faith once had may be lost The assumption of this syllogisme he offers to proue in this maner Papist Whosoeuer leeseth his charitie leeseth his faith A. But Dauid when he killed Vrias lost his charitie Ergo Dauid when he killed Vrias lost his faith The Maior is a principle vndoubted of in the Schooles of Protestants For they peremptorily affirme that true faith such as was in Dauid one of Gods elected can no more be seuered from charitie then heate from fire or light from the Sunne and therefore if Dauid killing Vrias lost his charitie no doubt but therewithall he lost his faith The Minor I proue for whosoeuer remaineth in death B. is without charitie But Dauid when he killed Vrias remained in death Ergo Dauid when he killed Vrias was without charitie If he was without that which once he had no doubt but then he lost it for he was depriued thereof for his sinne The Maior Proposition of this last Syllogisme thus I prooue For charity is the life of the soule and it is as impossible for a man to haue charity and remaine in death as it is impossible for a man to be dead in body and yet indewed with a reasonable soule The Minor cannot be denied to wit that Dauid by killing Vrias remained in death For it is the expresse word of God Qui non diligit manet in morte He that lo●eth not his neighbour remaineth in death but certaine it is that Dauid loued not Vrias when he killed him Ergo likewise certaine it is that Dauid remained in death The same position might easily be proued out of Ezekiel Ezech. c. 18. ver 24. Si autem a●erterit se iustus a iusticia sua c. Protestant Whosoeuer looseth his Charity looseth his faith If by Charity A. Rom. 13. 10. you vnderstand an absolute being without sanctification which is signified by Charity because Loue is the fullfilling of the Law your proposition is true but your assumption is false If thereby you meane not performing some act of Charity or doing the contrary your proposition is false For not euery one that failes in the performance of some duties of loue or doth some thing contrary to the rule of Loue by such omission of good or committing of euill looseth nor in deed may truely bee said to loose his Charity though he sinne against the lawe of Charity in so doing Your proofe being grounded vpon a misconceauing of the Protestants principle which I expounded in the 4. Article is of no force True faith such as wee confesse Dauids was alwaies after his calling can no more be without loue then the sunne without light or the fire without heat But ●et he that hath this faith and loue may sometimes neglect some duties of this loue and do some works of hatred Because his sanctification being vnperfect his obedience also must needs be so But it neither falls out that such a man becomes againe wholy vnregenerate by which meanes onely and by none other sanctification or loue can bee altogeather lost But Dauid when he killed Vrias lost his Charity Nay rather if Charity can be lost he then lost it when he committed ● Adultery vnles we shall say that either Adultery is not against Charity or that murther only not Adultery procures a d●priuation of Charitie But Dauid did not loose his Charitie by either or both of them though in each he greuously sinned against the loue of his neighbour Which for murder this man grants for Adultery that parable that Nathan brings prooues vndoubtedly Whosoeuer remaines in death is without Charity Namely 2. Sam. 12. 1. 2. so farre as he is in death If he be altogeather in death he is wholy without Charity But a man may in respect of some sinnefull action be in death and yet for all that bee truely sanctified though not throughly In regard whereof he may must be takē for a sanctified man as in truth he is howsoeuer hee doe some thing contrary to the grace of sanctification according to the lusts of his naturall corruption He that hath some of his members dead as his hands or his feete in respect of these parts is dead and yet may be aliue in all the other How much more may he then be truely said to haue liuing charity in him which failing in some one duty and that but of one part for a time brings forth notwithstanding many fruits of loue euen of the same kind of which that sinne against loue is What needs any further answere to your proofe then hath already bin geuen For in deed it is of no force Vnles that be granted which is the question that euery act contrary to loue drawes loue out of the soule so that a man thereby ceasses to haue any part of regeneration in h●m And this answere were sufficient though Charity were in deed the life of the soule Which is but an Idle popish fancy or rather a sudden conceipt of this quick disputer Rom. 1. 17. If there be any other life of the soule then God surely it is faith rather then loue by which the righteous man liueth Is it not inough for our Papists to make Loue the forme of faith but that they must haue it also the life of the soule Dauid when he killed Vrias remained in death In respect of that sinne yet was hee translated from death to life by beleeuing in the Messias to come and accordingly brought forth the f●●its of sanctification in obeying both the other commaundements and that also o● not kil●ing which by the murther o● Vrias he brake So tha● the proofe which followes is vnsufficient Because that Dauid could not be charged simply with the want of loue though he did not loue Vrias in that action Which yet proceeded not somuch from the ha●red of his person as from Dauids feare to haue his former sinne