Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	think_v	4,534	5	4.2966	3	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

Iesus Christ All the blessings that Abraham the Father of the faithfull could make any claime to were to be held by guift vpon promise Therefore if we wil be his children as we must be if we be faithfull we haue nothing to trust to but Gods promise in Iesus Christ Faith then is the ground of Hope and according to the measure of true beleeuing so is the measure of all true hoping Let vs exemplifie it a little Do I hope for euerlasting life What reason haue I to hope for it the promise of God that proclaimeth pardon of sinne and inheritance of Glory to all that beleeue in his sonne Iesus Christ But how doth that concerne me by reason of my faith in Christ So that if I beleeue not in Christ I doe but deceiue my selfe with a shadowe of hope for true Christian hope I haue none But I hope I beleeue in Christ But that will not serue thy turne For so dooth euery man that hath heard of Christ and beleeueth the truth of the Gospell and yet he is farre from true hope and from that which the Papists themselues require of euery Christian Who teach that euery man by receauing the Sacrament of Baptisme is actually purged from all his sinnes before committed which he must certainely be perswaded and assured of The like they say of their sacraments of penance and of extreame vnction Which he that receaueth dying hauing a generall Catholicke faith shall surely go to heauen though perhaps through Purgatory In somuch that if he which is thus prepared should doubt whether he were saued or no he should sinne mortally Therefore to conclude this point which I haue hit vpon this by the waie I say it is plaine that faith limits hope and that there is no true hope or reason of hoping but proportionably to the measure of beleeuing Which will easilier be acknowledged of vs if we remember that hope in the Scriptures is applied to those things which we must of necessitie beleeue by faith And in deed the true difference betwixt faith and hope is not in the diuersitie of assurance but in the circumstance of time Faith reaching to all times past present and to come hope being restrained onely to the future time A Christian man beleeueth by faith that God will blesse him in all things of this life so farre forth as it shall make for his owne glory and the beleeuers saluation Therefore also he hopeth for this blessing from God not absolutely but with those conditions which faith obserues in beleeuing The same man beleeues by faith that because he trusts in Christ he is now in the fauour of God and shall so continue for euer Therefore accordingly he hopes for saluation without any other condition Of the truth of these things I dispute not but only bring them to shew the nature of hope which is alwayes fitted according to the nature of the promises which faith rests vpon Where we beleeue conditionally we hope conditionally where our faith is absolute our hope is so too That the proposition is false it appeares by the example B. To the proposition of Dauid Who praies to God for the pardon of those sinnes which he beleeued by faith were forgiuen for so was he assured from the Lord by the prophet Nathan vnlesse we shall charge him with infidelity for not beleeuing the prophet since the speech was so plaine that hee could not but vnderstand it I haue sinned against the Lord. A plaine and 2. Sam. 12. 13. true Confession The Lord also hath put away thy sinne thou shalt not dye As plaine and certaine an absolution Will you come in here with your vaine distinctions of guilt and punishment of temporall and eternall If you do it is to no purpose For whatsoeuer the respects were in which Dauid praied for the forgiuenes of sinnes once this is cleere that he praied for it and then what remaines but that you condemne him of sinning greeuously in asking God pardon for those sinnes which he beleeued by faith were forgiuen or of infidelitie for not beleeuing But if Dauid in some regard might craue pardon when it was already graunted and beleeued by him to be so be thinke your selfe what will become of your proposition and how wisely you haue charged vs with sinning greeuously for doing that which in some respect may be lawfully done Now for your distinctions I will not wast time nor blot paper to refute them but onely shew that in this case they cannot helpe you Which of the former is apparant because the Prophet precisely mentions both parts The Lord hath taken awaie thy sinne There is the guilt wipt away Thou shalt not die There is the punishment forgiuen Yea you will say the eternall punishment but not the temporall I pray you whether of the two is it that God threatens Adam Gen. 2. 18. withall The day thou eatest thou shalt die the death The punishment yea the whole penaltie of the statute concerning sinne is Thou shalt die See how God for the comfort of Dauid proclaimes this pardon in the very contrary words Thou shalt not die Who shall perswade vs now that the pardon is lesse generall then the penalty But is the eternall punishment indeed forgiuen I thinke you mistake your selfe or els popish doctrine hanges but ill fauoredly togeather For what is that which you say is changed from eternall to temporall Is it not the punishment due to sinne how is it then forgiuen vnles forgiuenes of sinnes be nothing els but a changing of the punishment which if we grant then Christ hath not obteyned any more for vs but the altering of the punishment then God hath not pardoned our sin but remitted somwhat of the penalty Speake not here of the effect of baptisme for if by forgiuenesse of sinnes therein we are wholy acquitted from the guilt and punishment why should the same words after baptisme signifie a change of the punishment and not a full pardon Dauid therefore in praying for pardon of those sinnes which he beleeued by faith were already pardoned by his practise destroyed this popish reason long before it was hatcht Nor may you answere that this prayer was for any temporall Calamity which was layde vpon him for this sinne because the scriptures make these requests diuers Hee was threatned by the prophet that the child borne in adultery 2. Sam. 12. 18. Psa 32. 3. 4 51. 1. 2. should surely dye For the life of the childe he prayes fastes and weepes but those 2. Psalmes I spake of are of another nature not once mentioning nor once glancing at any temporall or outward affliction And if there be in deede any such dictinction of guilt and punishment Dauid intreats directly and principally for the former According to the multitude of thy mercies wash me throughly c. Euery verse expressing the anguish of a distressed soule for the conscience of sinne cōmitted against God And whereas he makes also request

First those that vainely deceaue themselues with an opinion of of faith wheras they haue none Let him that thinks he stands take heed least he fall Then they that in deed do truely beleeue who because their faith is vnperfect must labour dayly for the perfecting thereof which they shall neuer attaine to if they bee careles and do not continually stand in feare of falling by reason of their owne infirmity So that this exhortation doth not forbid stri●ing to perfection but inioyne the meanes of attaining thereto which is dayly to stand in feare of our corruption because we are not perfect in faith Blessed is the man that feareth alway feare to Pro. 28. 14 sinne is no way against faith because faith hath receaued no promise of full freedome from sinne Feare of punishment Rom. 6. 23. is necessarily annexed to the former because the wages of sinne is death Whereof we may taste in our owne feeling by reason of our weake faith if we doe not worke our saluation with feare and trembling What his meaning should be in his last sentence I cannot gesse For I thinke he will not say that this filiall feare comprehends in it seruile feare also because then the distinction will scarce be currant vnlesse he expound himselfe as I sayd before that the feare of punishment followes vpon the feare of sinne in which respect we neede not doubt to graunt that the Apostle exhorts vs to both kinds of feare and yet so as that he no way perswades to infidelitie though the Protestants principle be that we are bound to beleeue by faith that we shal be saued Papist Articles concerning good life and pietie Protestant I may not forget to put the Reader in minde that diuers of these Articles as the 1. 2. 4. 5. are not points held by the Protestants but matters charged vpon their doctrine by the Papists and that quite contrary to their direct protestation So that if any such thing fall out vpon our opinions we may professe with a good conscience that we are deceaued by the error of our iudgement not carryed away by any desire to erre For proofe hereof we offer our selues to be iudged by all men of any indifferencie according to our answeres and reasons which we haue made and now doe make in our iust and necessary defence Article 1. Papist The Protestants are bound in Conscience neuer to aske God forgiuenesse of their sinnes Protestant The Protestants will rather abiure any point of doctrine vpon which this may follow then to maintaine their doctrine for beare the p●rformance of this duty but neither of both these need as our answer will shew The principall syllogisme for the proofe of this article omitted I know not vpon what reason by this Author is thus to be concluded Whosoeuer sinnes grieuously in asking God forgiuenesse of his sinnes is bound in conscience neuer to aske it But the Protestants sinne grieuously in asking God forgiuenes of their sinnes Therefore the Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes Instead of this syllogisme we haue the proofe of the assumption Papist Whosoeuer is assured by faith that his sinnes are forgiuen A. B. Bucer in lib. de con art de ●ustifi Calum in a●●d cōcil ●es 6. lib. 3. iustit c. 2 ● 16. 17. 18 Kem●● in exam con Tru● ●est 6 him sinneth most grieuously in asking God pardon for them But all true Protestants are assured by faith that their sinnes are forgiuen them Ergo. All true Protestants sinne greiuously in asking pardon of God for them The Maior is euident for who but an Infidell or a mad man would demaund of God the creation of the world which he is assured by faith that God hath already created or Christs incarnation which already is performed or the institution of sacraments which alreadie is effected In like maner who but an Infidell or mad man will demaund pardon of his sinnes which he beleeueth already by faith that God hath forgeuen For it is a signe that he doubteth of that which hee is bound by faith to beleeue which doubting faith is flat infidelitie D. Moreouer whatsoeuer we demaund that we hope to obtaine Nam quod videt quis quid ●perat●d Rom. 6. but no man hopeth to obtaine that he alreadie possesseth as no man will demaund of God his owne soule or body because already he pos●esseth them The Minor is vndoubted because this is that liuely faith whereby the Protestants are iustified by this they apprehend Christ by this they applie his merits and Passion vnto them and without this no man can attaine vnto Saluation Hereupon I will inferre that no Protestant can with a safe conscience say the Lords prayer Because he cannot pray as hee ought without true faith and call God his father and if he haue true faith he cannot without note of infidelitie vtter this petition forgiue vs our sinnes for that most assuredly he beleeueth and protesteth in the first ingresse of that praier that he is the sonne of God and consequently beleueth by faith that his sinnes are forgiuen him Protestant The best is we are not charged with denying that a man is bound to aske God forgiuenes of sinnes but only that we do it against that duty to which in cōscience we are bound Therefore if this cauil were a true challenge we might happily be thought absurd in holding opinions that cannot agree togeather but we could not be counted impious since we vrge and practize continually and daily praier for the obtayning of forgiuenes but this conceit is fancied by Papists not so much as fauored by our doctrine Witnes this poore reason of theirs and our plaine and true answere thereunto Whosoeuer is assured by faith that his sinnes are forgiuen sinneth Proposition most greuously in asking God pardon for them Perhaps some man will maruell that this Papist as it may A. seeme vnnecessarily makes so often mention of beleeuing by faith and being assured by faith because there can be no assurance or beleefe but only by faith But he doth it agreeably to their Popish doctrine which acknowledgeth a kinde of assurance but that not of faith but of hope There is say they concerning euery mans owne saluation Certitudo spei Assurance of hope but not Certitudo fidei Assurance of faith The reason of this distinction is that hope may be deceaued but faith cannot Which they would neuer say if they considered that all true Christian hope ariseth from some promise made vnto vs by God in the Scriptures whervnto we haue interest by nothing but faith What a vaine thing is it for a man to hope for ought at Gods hands as the world commonly doth without any likelyhood of obteining it and what likelyhood can there be where there is a flat protestation to the contrary namely that nothing is to be looked for at the hands of God either by faith or hope but in and for