Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07344	An antidote against popery confected out of scriptures, fathers, councels, and histories. Wherein dialogue-wise are shewed, the points, grounds, and antiquitie of the Protestant religion; and the first springing vp of the points of popery: together with the Antichristianisme thereof. Being alone sufficient to inable any Protestant of meane capacitie, to vnderstand and yeeld a reason of his religion, and to incounter with and foyle the aduersary. By Iohn Mayer, B.D. and pastor of the Church of little Wratting in Suffolke.	Mayer, John, 1583-1664.	1625 (1625)	STC 17729; ESTC S102861	69,172	94

so freshly in my memory since you resolued them vnto me at that I am fully reselued that they are but wrested and wrung by the aduersary to sorne his turne Elym But by your fauour sir nothing hath yet beene sayd to one place plainly distinguishing betwixt veniall and mortall sinnes and concluding prayer for some dead viz. that sinne not vnto death but are penitent before they dye Paul You doe well to recall that againe which I thought not worth the answering How can it be spoken of mortall and veniall sinnes Is he that hath sinned a mortall sinne to be giuen ouer then as a desperate Reprobate and not to bee prayed for any more What is this but to condemne Peter himselfe and Dauid and Manasseh c. as vnworthy to bee prayed for If your distinction of mortall and veniall sinnes haue no better ground but this it is set vp altogether vpon the sands And for praying for any dead nothing can bee more absurd then to alledge this for he doth not note out the time of continuing or breaking off from sinne as making his case that hath sinned desperate or reparable by the prayers of others by reason of this circumstance but plainely in it selfe for hee saith There is a sinne vnto death And againe There is a sinne not vnto death that is in plaine English there is a sinne which who so committeth it shall dye therefore without all hope of life whatsoeuer prayers should be made for him but there is sinne also the proper sequell and wages whereof is death yet not so necessarily but remission and life may be obtained notwithstanding And if it be taken in this sense there is the consent of other places to confirme it as that All sinnes shall bee forgiuen to the sonnes of men but he that sinneth against the Holy Ghost shall neuer bee forgiuen of such a sinne Saul seemeth to haue beene guilty when the Lord forbiddeth Samuel to pray any more for him But take it of praying for such as dye repeneantly and where can you finde any to second it Serg. Paul I see it is in vaine for you Elymas to hold argument with him any longer by the testimonies of holy Scripture preceed therefore to your plea of antiquitie for therein ●o● may happen to put him downe indeed Paul It must needs bee so Sir as you haue said for whatsoeuer flourishes they make their conscience telleth them that the Scriptures are against them seeing they can no more abide them then the ●●●tle the day-light Why else doe they keep them lockt vp in an vnknowne tongue Why doe they condemne our translations as hereticall and allow onely of Ieromes translation for it were a mad part for them to condemne and forbid that which maketh on their side This their cracking therefore of the Scriptures is but a fruit of their late impudency putting them on to vndertake the proofe of any thing that can bepropounded But they are very confident that we cannot demonstrate in particular the time and persons when and by whom their false doctrines were broached and their superstitions brought in yet I feare as little to enter the lists with him about this argument as about the other Elymas And I doubt not but to put you to shame enough in so doing for the most ancient Orthodoxe Fathers of the Church haue alwayes taught the same that wee doe and haue often mentioned the particulars of our deuotion which yee falsly call superstition Which being so I weigh not all your places of Scripture if you had as many more nor your colourable answers to such as haue beene by mee alledged for the customes of the Church and traditions deliuered from age to age are of the same authoritie with the holy Scriptures and they are rather to bee regulated hereby as being certaine then these by them speaking as euery man listeth to wrest and turne them Paul It is a false slander by you laid vpon the Scriptures that they are vncertaine and a burthening of Christian people for which you shall answere to obtrude traditions thus vnto them as I haue before declared To passe that ouer therefore here Who can tell whether the ancient Fathers in those passages wherein they haue made some mention of some practices by you vsed were made to speake so by some audacious forger seeing there are so many supposititious writings falsly fathered vpō so many imaginary Fathers that neuer were in rerum natura and such purging and altering of ancient Writings hath beene made of late by the authority of the Councell of Trent Moreouer it is possible that through the neglect of Historians or wittingly in fauour of your abuses the originall and first springing vp of them may be concealed But if not few men are read in History neither is history reading necessary to saluation and therefore it maketh not any whit the more on your side though they cannot precisely set downe when and by whom your heresies and superstitions were brought in euen as Mahumetisme were no whit the more approueable though the originall thereof were vnknowne For by this reason the Heathen priests of old sought to maintaine the credit of their idolatries challenging the Christians for imbracing a new Religion It is a poore shift when any thing is particularly disproued by the Word of God to cauill about the beginning of it as if the day were lost if that could not be done for if the leakes of a Ship or the decayes of an House be apparant if corruptions within or blemishes vpon the bodie be made manifest what auaileth it to approue that they are no decayes or blemishes by pleading But can any man tell when these first began Elym Our errours as you call them are not so euident yet as your comparisons If you cannot therefore shew their beginning it is plaine that they were deliuered from the Apostles and it is heresie and impiety in you to impugne them Paul Doth the same fountaine send forth salt water and sweet Doth the same mouth speake contradictories for so certaine is it that these things cannot bee deriued from the Apostles seeing they are altogether against them But because you vige it so much I will set downe the time and age of euery part of your Religion that the nouelty of it may appeare to all the world And first I will begin with the chiefe and head of all your errours the Popes headship This was first established in a Councell at Rome of seuenty two Bishops thirty Presbyters and three Deacons in the time of Boniface the third Anno Dom. 607. Plat. in vita Bonis 3. being then obtained of Phocas who came to the Empire by murthering Mauritius his Master and therefore to prouide the better for himselfe he was willing by granting the supremacie ouer all to ioyne vnto him the Pope of Rome Conc. Constant the eight generall Councell Afterwards there was a Councell held at Constantinople in the dayes of Pope Adrian vnder Basilius

it whereas be speaketh not so warily at other times when be feareth not that any hold will bee taken vpon his sayings against the truth And I am the rather perswaded that they were against all liberty of the will vnto good because they so consentingly taught that euery thing proceeding from a naturall man before his conuersion is sinne Paul Touching iustification by workes or by inherent righteousnesse and not onely by the righteousnesse of Christ imputed by faith none euer taught it till An. 1500. For Christs righteousnesse onely hath euer heene rested vpon by the Fathers Ieron in 2 Cor. 5. in ● Cor. 1. Ierome saith Christ hath so receued the name of sinne as we are made the righteousnesse of God in him not ours nor in vs. Ambrose sayth This is appointed of God that he which beloeueth in Christ should be saued without workes hauing his sinnes freely forgiuen through faith onely And Chrysostome sayth In Rom. 3. Hom 7. Epist 190. So soone as a man beleeueth he is iustified Bernard saith Another mans righteousnesse is assigned vnto man because he wanted his owne the satisfaction of one is imputed to vs all Elym But there is a double iustification the first which is onely by faith and hereby a man passeth from the state of sin into the estate of grace and the second which is by inmherent righteousnesse whereby a man of iust becommeth more iust and worthy of heauen And of the first of these onely the Fathers spake not of the other Paul They could not well speake of that seeing it was vnknowne in their dayes and long since inuented And touching the merit of the best mans righteousnesse Bernard doth vtterly deny it saying The merits of men are not such Bernard Ser. 1. de An●●n as that for them eternall life should be due of right or so as that God should be vniust if he did not therefore bestow eternall life for to say nothing that allour merits are Gods gifts and so man is for them a debter vnto God not God vnto man what are all merits to so great glory Wherefore if meriting bee spoken of by the Fathers they meant nothing else but to preuaile or obtaine or else they called good works merits to set forth their dignity in respect of the diuine acceptance that men might be incouraged hereunto Elym You doe altogether peruert their meaning for they taught good workes in the regenerate to be properly meritorious seeing perfect righteousnes according to the law is worthy of heauen and such righteousnesse they taught that men through the grace of God inabling them did attaine vnto in this life yea and that they could doe and did more then the law required and so merited for others also Paul You doe most impudently wrong the Fathers for none till aboue 1000 yeares after Christ taught perfection of degrees in this life but onely perfection through Christ and a comparatiue perfection some exceeding others but altogether against it Saint Angustine saith Charity Epist 29. ad Hieron that cannot be increased is in no man bere and that which may bee increased is in fault because it is lesse then it ought to be by reason of which fault there is no man iust and sinneth not by reason of which fault no liuing man shall bee iustified in the sight of God And Ierome saith to affirme that any man liueth so as that he is without sinne is to take man out of man and to affirme that a man in the body is without the body Ierom contra Pelag Epist and rather to wish then to teach And if they held that no man can perfectly keepe the Law then it is certaine that they taught not that men could both doe all that the Law requireth and more also If then they haue spoken any thing wherein they may seeme to be for supererogation it is to be vnderstood either of outward things or of some speciall commendable thing which is not commonly commanded to all but commended to some And so their doing more then is required was onely with reference vnto others who did not likewise as not hauing that particular gift Hom. 3. in 1. Cor. or in exterials wherein Chrysostom saith euen the Philosophers exceeded the Commandement of God Serg. Paul I like this your interpretation of the Fathers very well and am hereby perswaded that both perfect keeping of the Law and workes of supererrogation are nouelties Proced therefore to vncertainty of faith Paul This vncertainty was not determined not certainty of faith condemned before the Councell of Trent Anno 1500. The Fathers are most plaine for assurance by faith Aug. Tract 75. in Johan August saith Christ is now in vs and we in him but we beleeue this now then wee shall know it although we know it now also through beleeuing but then we shall know it by bebolding it Regist lib. 6.187 Gregory saith The soule that thirsteth after God is first pricked with feare then with loue but when seare hath beene consumed with long anxiety of sorrow a certaine security of presumption of pardon doth arise Hom. 14. in Rom. 8. And Chrysostome sayth The supreme Essence which doth also bestow what it promiseth testifying vnto vs who can any more doubt of this dignity hereafter And Bernard exhorteth to beleeue without doubting Bern in Cant. Serm. 8. Whatsoeuer soule of you feeleth at any time in the secret of his conscience the Spirit of the Sonne crying Abba Father let it presume that it is beloued with afatherly affection and beleeue doubting nothing Elym They meant nothing else but certainty on Gods part but because man is mutable and all promiser runne vpon condition of his perseuerance they haue plainely taught elsewhere that none can be certaine by faith Heare August for all who sayth Who of all the multitude of beleeuers can presume that he is in the number of beleeuers as long as he is in this mortality Paul They spake in this manner to preuent carnall security which followeth vpon presumption but they neuer impugned but incouraged to assurance by faith Serg. Paul There remaineth now onely one point wherein I desire to heare you speake viz. that of satis faction Paul And this is none of their least errors that Christ satisfied onely for eternall punishments but for temporall due vnto vs for sinne we our selues are to satisfie for as it is a plaine derogation frō the dignity of his passions Touching this therefore I say as of the former points it was not taught anciently but the plaine contary Tertullian saith Tertul. de Baptis Guiltinesse being taken away the punishment is also taken away and that he may not seeme to speake of eternall punishments onely hee nameth death according as it was threatned Gen. 2.17 In the day that thou catest of it thou shalt dye the death which death here comprehendeth all punishments And Saint Augustine sayth E●cbit c. 70. Christ by taking vpon