Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cause_n	law_n	sin_n	5,768	5	5.5206	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02617	The Iesuites banner Displaying their original and successe: their vow and othe: their hypocrisie and superstition: their doctrine and positions: with a confutation of a late pamphlet secretly imprinted and entituled: A briefe censure vpon two bookes written in answeare to M. Campions offer of disputation. &c. Compiled by Meredith Hanmer M. of Arte, and student in diuinity.	Hanmer, Meredith, 1543-1604.	1581 (1581)	STC 12746; ESTC S103736	58,079	96

it not properly truely in it selfe of it selfe and in his own nature sinne Censur Colon. Againe Concupiscence which remaineth in the regenerate hath no way any nature or kinde of sinne neither contayneth it anye filth or deformitie worthy of hell fire Andrad Orthod explic Lib. 3. defens Trident fidei Lib. ● The councell of Trent hath most blasphemously decreed and included Saint Paule in the curse This concupiscence that the Apostle sometime calleth sinne the holy synode declareth that the catholike church neuer vnderstood it to be called sinne that it is truely and properly sinne in the regenerate but that it is of sinne and enclineth to sinne Whosoeuer thinketh the contrary let him be accursed Co●●● Tr●●ent sub Paulo 3. sess 5. decret de peccat origi●● 6. The Catholikes doctrine COncupiscence or lust in that it repugneth the lawe of God in that it is forbid by the tenth cōmandement is properly truely in it selfe of it selfe of his own nature sinne and so tearmed by the Apostle saying I knew not sinne but by the law for I had not knowne lust except the lawe had sayde thou shalt not lust Imediately by the effectes and haynousnesse thereof hee sheweth the same to be sinne truely and properly Sinne tooke an occasion by the commandement and wrought in me all manner of concupiscence Againe I allow not that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the Lawe that it is good Now then it is no more I that doe it but the sinne meaning concupiscence that dwelleth in me Agayne I see an other lawe in my members rebelling agaynst the lawe of my mind and leading me captiue vnto the law of sinn meaning lost which is in my members He that seeth a woman and lusteth after her hath alreadie s●●●●d in his heart and where the law sayth Thou shalt not kill our Sauiour sheweth for grieuous that which you esteeme as ●ri●●es where it is sayde that he which is angrie vnaduisedly with his brother shalbe in daunger of iudgement he shal contemptuously saith Racha shalbe punished by a counsaile and he that sayth Thou foole shalbe subiect to hell fire Lust sayth our sauiour choketh the woord the wisedome of the flesh sayth Saint Paule is death enmitie to God not subiect to the Law neyther pleaseth God euery man is ●epted sayth Iames being drawen away and entised by his owne concupiscence the same is cause of warres and contentions Ergo properly sinne Saint Iohn shewing the whole world to bee set on mischiefe and swallowed vp in the whirlepool● of sinne qualifieth not the matter as you do but peremp●orily auoucheth All that is in the worlde is the ●ust of the flesh the lust of the eyes and the pride of life and the same is not of the father but of the world Where it is sayde all sinnes in their owne nature are mortall in that they deserue death and damnation and all sinnes in Christ are veniall in that he payde the ransome therfore if the same were called too remembraunce this controuersle would be soone appeased and the trueth touching the nature of this sinfull lust in his haynous effects would easilie appeare 7. The Iesuites doctrine AFter baptisme there remaineth no sinne in the regenerate eyther that is apert or manisest or that is ●id or couered Censur Colon. Andrad Orthodox explic lib. 3. defens Concil Trident. lib. 5. Agayne If any deny the guilt of Originall sinne to be remitted through the grace of our Lorde Iesus Christ which is conferred in Baptisme or eyther doeth say that the same wholly is not taken away which hath in it the true and proper nature of sinne but sayth that the same is only rased or not imputed let him be accursed Concil Trident. sub Paul 3. sess ● 7. The Catholikes doctrine IN the regenerate there remaineth sinne after Baptisme but it is not imputed that for the merits passion of Iesus Christ The faythful vnder y e law circumcised not only the foreskinne of the flesh but also the filth of sinne and the superfluitie thereof ouergrowing the heart the beleeuing in the time of grace hath not onely his bodie outwardly washed with water but also his soule inwardly clensed by the power of the holy spirite Yet the state and condition of the regenerate after circumcision vnder the Law and after Baptisme vnder the Gospell is indifferently laide downe by the Apostle where he sayth Dauid declareth the blessednesse of the man vnto whome GOD imputeth righteousnesse without workes saying blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lorde imputeth not sinne If there were no more too bee sayde this might seeme a sufficient confirmation of the premises Saint Paule denied not but that there was 〈◊〉 in the regenerated and therefore his commaundement is Let not sinne raigne in your mortall bodie that yee should obey it in the lusts therof All haue straied and become vnprofitable there is not one that doeth good no not one who can say my heart is cleane I am pure from sinne There is none good but God alone What is man that hee should be cleane And he that is borne of a woman that he should be iust Beholde he found no stedfastnesse in his saintes yea the heauens are not cleane in his sight how much more is man abhominable filthy which drinketh iniquitie like water If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. Therefore is it that among other our petitions wée are commaunded to pray Forgiue vs our tresspasses Moses slewe the Aegyptian Aaron murmured Noah was drunke Lot committed in●est Abraham denied his wife Iacob lye●● Isaac dissembled the Pat●arc●es m●naced Ioseph Rachell was a théefe Ionas was disobediente David numbred the people Solomon was an Idolatrer the sonnes of Zebedie were ambitious Paule and Barnabas ●arred and Peter denied his maister Were not these sinnes yea in the regenerated and chosen people of God Then it cannot be denied but that 〈◊〉 hath a 〈◊〉 after baptisme although finally it doeth not preuaile and what through infirmitie in the meane while hath béene committed after wardes through repentaunce is washed away and of mercie and fauour in Christ is not imputed Though the heart of man bée made so cleane in baptisme as the wheate in the ●ar●s floore the chaffe being fa●●ed away yet as the pure wheate is so man in the fielde and growing bringeth againe with it strawe ●●●ke and chaffe into the Garner so man notwithstanding his ●l●●sing and purifying in baptisme yet retaineth the some and dregges of originall sinne following his naturall flesh vntill the chaffe thereof be sann●d away by the power of the most holie spirite and he by imputation reserued as pure wheate for the celestiall barne and the kingdome

renouncing of the world the passing excellencie of the spirituall life wherwith this conuersation excelling all other kindes of humane trade of lyfe maketh the professours and embracers thereof like vnto Angels vnlyke vnto men yea it reformeth the Image of God in man conformans nos Christo instar baptismi cōforming vs vnto christ like baptisme And we are as it were the seconde time baptized whilest by mortifying our earthly members which are vpon earth we again put on christ being set a new after the similitud of his death And withall as in baptisme we are pulled out from the power of darknes and translated into the kingdome of eternall light so by a certaine new byrth of this holy vow or order wee passe in like sorte out of the darkenesse not of one orginall but of many actuall sinns into the light of vertues When the professed solemnlie doweth the Byshop answereth And I promise thee the kingdome of heauen and life euerlasting if thou obserue these thinges Againe in the monasticall absolution it is sayde The rygor of the vow the merit of the order be vnto thee for remission of sinne and rewarde of euerlasting life Bernardinus de Busto is of this opiniō The irreligious man alwaies when he remébreth that he hath vowed and is therwith quiet and would do it afresh if hee had not done it before for euery such turne he obtaineth full remission of all his sinnes Albertus Pighius hath thought no lesse and of late Petrus a Soto who left both life and lewde opinion at the councel of Trent hath written the like in his catholike confession We may iustly with Alfonsus de Castro call this dealing blasphemie for if S. Paule pronounced as concerning the workes of the law which were commaunded from aboue If righteousnesse come by the law then Christ died in vaine How much y ● more with griefe we may not only cōplaine but cry out if vowes and religious orders haue no warrant frō aboue but y ● deuises of mans braine be a ful satisfaction for al sinne and deseruing a plenarie remission for so they write of originall and actuall misdéedes then Christ dyed vnto them in vaine Again of the vowes and orders of Monkes and Fryers be equiualent or of lyke force with baptisme for the purchasing of remission a pana culpa as they would make vs belieue then fayth is to no purpose the preaching of the word is in vaine and the vse of the Sacramentes is done away I cannot but stomacke them sayth Alfonsus de Castro who to sette forth theyr order are not ashamed to bragge in open audiēce and to auouch that he which once taketh vpon him the weede of that order cannot erre in fayth neither fall from the trueth Is not this open blasphemie when as hereby hee seemeth to attribute more vnto the weede wherewith he is clad then to the fayth or grace of God! Is that cloth or garment of more vertue then the grace of God or fayth the deuill goe with so great a madnes Yet neither fayth neither grace receiued in baptisme doeth so preserue man but that he may fall into heresie How commeth it to passe then that the habite preserueth if any will refer this to the profession and not to the weede that he affirme the profession which in that order he vowed hath power and effycacie who is it but seeth that we all vowed christianitie in baptisme yet doth not that vow keepe vs so secure neyther make vs so free but that we may fall into heresie neither will there be any man so impudent that he can denie but that the vow in baptisme is more glorious and of greater force then any that is made after Let such then goe with a vengeaunce and leaue those toyes for Poets to prate of and let them preach better stuffe vnto the people I call God to witnesse I lye not a certaine fryer in my hearing in open audience vppon the Saintes day that founded that order preached that whoe so woulde put vpon him the habite of that order could in no wise be an heretike I hearing it abhorred the boldnesse and impudencie of the man So farre Alfonsus It lyketh you not that your Romish orders and irreligious sectes of Monkerie and fratrie should be so contemned and disgraced among the godly through out the militant Church here on earth and therfore to vphold their credit to cloke their late hypocrisie and superstition you alleadge the fathers of olde Augustine Athanasius Basil Nazianzen Chrysostome Cassianns Seuerus Sulpitius who as you thinke may stand you in some stéede as a bare shifte to s●●e out so had a matter and with theit here 〈◊〉 to bleare the eie of the simple ● ●●●t wée speake of the religious men in the dayes of the aforesaide auncient fathers of the Monkes inhabiting Nytria and the deserts of Alexandria of their rules and orders in the time of Pachoimus the Mon● of the worshippers in Aegypt in the dayes of Philo and of the Christians which were so first called at Antioch u● the time of the Appostles all your Romish orders if they be brought to the touthstone of Gods word they are no golde but copper and counterfet metall if they be brought to the balance of puritie in profession though laden with traditions and Jewishe ceremonies yet light in trueth and auncient integritie and if with the young Egles for certeintie of issue and o●●prnig they be brought to behold the golden beams of the bright sunne they wil close vp their eie liddes they wil be found bastardes and such as haue degenerated from God their father and fallen from the word which his son Christ our Iesus hath deliuered vnto vs. Many of your own authors of no small credit amongst you will auowch the same I reporte me to the visions shewed to your holy people so tearmed among you to wit Briget Elizabeth Hildegar Vguentinus Robertus de monte Ioachim Liecthenem Methodius with others and the terrible cominations and threatnings of vengeaunce shewed them ready to light vppon the westerne Babylon and the Romish Antichrist together with the swarme of Locus●es and troupes of Monkes and Fryers with other their irreligious orders Your Abbot Barnard complayneth Non omnes sunt amici sponsi quos hodie sponsae hincinde assistere cernis They are not al friendes to the bridegroome whome nowadayes thou seest on ech side to assiste the spowse Againe all desire to be successours but few to be followers And to the Pope hée saith An other manner beside that of old is now in vre the dayes are now otherwise and men haue now other manners the perillous times are not nowe at hande but presently expired In an other place hee woondreth at the alteration in orders saying Quis in principio cum ordo cepit Monastious ad tantam creder et monachos mertiam deuenire O quantum distamus ab hijs qui in