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
A19595	The declaration of Mr. Patrik Crawfurd his returne from poperie to the true religion, which is according to the Word of God, in holie Scripture	Crawfurd, Patrick.	1627 (1627)	STC 6032; ESTC S117118	36,279	66

and as sin althogh inherent into vs and only imput vnto Christ Iesus who had no inherent sin in him made him die the death wherefore may not Christs righteousnesse inherent in him and imput vnto vs bee accepted of God for our iustification to life and that so much the more because Christ Iesus is our head and cautioner which the Saints are not For he hath made him to be sin for vs which 2 Cor. cap 5. vers 21 knew no sin c. CHAP. 13. Of taking away the Cup. TOuching their minching of the holy Sacrament of the Lords Table and depriuing rhe People of the one halfe thereof contrare to Christs institution who commanded them all to drinke of it is a grievous defrauding of the people of their due comfort and that by Iohn 6 which they will haue spoken of the Sacrament except yee eate the flesh of the sonne of man and Iohn 6. drink of his blood yee haue no life in you So to depriue them of the blood is to depriue them of eternall life And in the primitiue times when persecution raged in the Church the godly Fathers neuer omitted the holy cup to the people that not only because of Christs divine institution but also that they might encourage people to shed their blood chearfully for him who had shed his blood for them did so friely communicate with them in the holy cup. Further Christ sayeth it is the cup of the new Testament in his blood which he shed for the remission of sins Then it appeareth that to depriue the people of the cup is asmuch as to depriue them of the blood of Christ for the remission of their sins for in the hostie there is no shedding of blood as they themselues confes As for the custom of the primitiue Church it is clear in this poynt neither can they or do they deny it yet when either the command of Christ or practise of the primitiue Church seemeth to crosse their businesse they dissalow both him and the ancients and in open counsell giue a decreet to their contrare The councill of Constance holden anno 406 which was the first councill that discharged the cup as an heresie towardes the middest of the Canon Concilium Constantinense 13. sess hath these wordes Although Iesus Christ did institute and administer to his Disciples this venerable Sacramēt vnder the formes of bread and wine and likewise although in the primitiue Church this Sacrament was receaued by the faithfull vnder both kinds neuerthelesse this custome hath with reason beene induced that it should bee receaued by those who consecrate vnder both kynds and by the layity vnder forme of bread only c. And concluds that these that would maintaine the contrare were heretiques where by consequence they make Christ and the primitiue Church heretiques at least in practise which if J had not red and considered in their councils J could not haue beleeued that men could be so impudent and absurd as to affirme CHAP. 14. Of Images HEre J can not passe by their adoration of Jmages 2 book of the images of Saints chap. 21. but must giue a taste thereof Their doctrine is of Images that they are not only relativè as they respect the thing represented but properly and perse by themselfe and terminatiuely without respect to the thing represented as Bellarmine hath expresly yea not only with the worship of dulia or seruice as they call it by the which distinctiō they blind the eys of the ignorant since all religious worship in whatsoueer degrie belongs properly to God but also they teach and affirme that the Images of God and the crosse ought to bee worshipped with the selfesame supreme worship that is due to God himselfe which they call Latria as hath expresly their 25. ques 3. arti in the concl 4. article Angelick doctour in his third part Sic ergo dicendum est c. and fourth article in the conclusion Crux Christi c. which conclusion the foresaid doctour prooues by this that wee giue the supreme worship to him in whom we put the hope of our safetie but in the crosse of Christ This is the crosse of wood whereon hee was nailed we put our hope of safetie So the Papists obiect of faith according to his doctrine is an Image of stocke and stone And therefore Suarez sayes in expresse tearmes Per hanc 45. disp 4. sect adorationem c. I shall faithfully translate the words By this adoration a man not only professeth that which hee adoreth to represent God but also to bee God and his supreme Lord and Redeemer otherwise it would not be a true and supreme worship The common people their case in this Idolatrie is deplorable but somewhat more excusable albeit they be involued in that same guiltinesse who must beleeue by an implicite faith whatsoeuer their Church beleeues for their great doctours doe expresly admonish their Readers that their Preachers let not the people vnderstād in their sermons that this Soueraigne worship of God should bee giuen to Images by the principles of the Roman catholicke faith for it might readily skarre them of catholick Romans make them become Calvinist hereticks See Bellarmine of the Jmages of Saints at these words Quantum ad c 22. chap. giues the same watchword in the place forsaid And this 25. ques 54. dis 4. article because as they both acknowledge in the forsaid places the common people can not be capable of these sublime distinctions wherby the foresaid doctrine must be maintained yea skarsly saith Bellarmine our great doctoures themselues Some of them for eschueing the inconvenience of this foresaid doctrine do use these tearmes directly and indirectly but any that pleaseth to examine at more length this defence they shal find it indirect enugh to giue to the creature any way a worship due to the Creator Further for backing of this doctrine their best reason that I could perceiue they euer broght was their blotting out of the second command of the Lords Law for giuing and not graunting that the second command were one with the first yet wherfore do they scrape out so great a part of that command if their best defence stood not in cancelling the Law of God which is opposite to their adoration of Jmages CHAP. 15. Of their new beliefe satisfaction purgatorie IN this place their large addition to their beliefe represents it selfe to my mind as may be seen in the bull of Pope Pitis the 4. concerning the oath taken of their Church-men containing their Trent creed wherein beside the Articles of the Apostles creed they haue ingrossed many other Articles of their most grosse and absurde heresies I can not also omitte heere their idle repetition of Prayers ascrybing merite and satisfaction to the number of them for I my self haue been enioyned to say such a number of Aues Pater nosters by waye of pennance or for the reliefe of Soules and

and faith together and yet the Apostle tells them that if they held Christ so Christ shuld not profite them Jt was a misconceaued Christ Gal. 5. 2. that deceiued the Heretiques of old for euery hereticke pretended an intention to honour the true Christ and it is a false Christ that deceaueth the Jewes who pretend that they are keeping their faith and worship to the true Messias promised but haue forged in their owne braine one altogether different from the true yet none of all these haue euer conceiued a Christ more contrary to the true Christ then is this forged Christ in the Masse without warrand as is said of Scripture and contrare to the tenet of antiquitie howeuer the Priests and Iesuites gull their auditours with pretence of the same For Tertullian sayeth Acceptum panem distributum discipulis lib. 4. ad versus Marcionem cap. 40. corpus suum illud fecit hoc est corpus meum dicendo id est figura corporis mei Christ tooke bread and gaue it to his disciples making it his body while hee sayes This is my body that is a figure of my body where ye see that this Father who liued two hundreth yeers after Christ doth expone these words of the institution figuratiuely And yet Bellarmine is not ashamed to use this testimony for lib. 3. Eucharistiae cap. 20. proouing transubstantiation but doth bewray heerein his fraud and deceitfull handling of the Fathers for alledging this place so directly contrare him hee leaueth out the Fathers glosse that is a figure of my bodie And Augustine is so cleare in this matter that it is a wonder that any man shoulde oppose him for giuing a rule how to know when the words of holy Scripture are to be taken figuratiuely when properly he sayth thus Si preceptiua loquutio est aut flagitium aut facinus vetans aut lib 3. 〈◊〉 doctrina christiana cap. 16 utilitatem aut beneficentiam iubens non est figurata si autem flagitium aut facinus videtur iubere aut vtilitatem aut bene ficentiam vetare figurata est nisi manducaueritis inquit carnem filii hominis sanguinē biberitis non habebitis vitam in vobis facinus vel flagitium videtur iubere figura est ergo If the precept forbid any crime or wicked deede or command any profite or beneficence then is it not figuratiue but if it seeme to command any crime or wicked deed or to forbid any profite or beneficence it is figuratiue then doth he giue for instance to this rule these words of our Sauiour Except yee eate the flesh of the sonne of man and drink his blood yee haue no life in you These wordes sayeth hee seeme to command some crime and wicked deed therefore they are figuratiue Many other passages of Fathers J might cite but I feare to be too tedious neither neede J to insist much on Fathers seeing the very Canon of the Masse doth ouerthrow transubstantiation For after the wordes of consecration the Priest offering Iesus Christ to God prayeth after this māner Supra quae propitio ac sereno vultu respic●re digneris sicuti accepta babere dignatus es munera pueri tui iusti Abell On which things may it please thee to look with a good and fauourable countenance and to accept of them as thou did accept of the presents of Abell thy righteous seruant Any man may easily perceiue that if there were nothing there but Christ as they affirme the Priest durst neuer take vpon him to be a intercessour betwixt the Father and the sonne as though the son had lost the fauour of his Father for whose only sake wee all are receaued in fauour And since J haue now made mention of the Masse J can not conceale what secreete reluctation was euer in my minde euen when J was most bewitcht with the inchauntments of Poperie against their propitiatory sacrifice dayly offered vp in the Masse which so flatly contradicts the words of Scripture With an offering hath he reconciled Heb. 10. 14. Vers 10. for euer them that are sanctified And to exclude reiteration the Scripture sayeth We are sanctified by the offering of the body of Iesus Christ once made And most clearly As it is appoynted for euery man once to die c. Neither Heb. 9 27. 28. will the distinction of a bloody and vnbloody sacrifice satisfie this passage seeing that the Apostle showes that as a man dieth but once so Christ is offered but once How ridiculous a thing should it bee for one to say that a man can die but once a bloody death but hee can die oftner an vnbloody death and if this distinction of theirs can not hold in the death of man neither can it in the offering of the Lord Jesus Seeing the Scripture precisly compareth them in number that they are both but once Yea in ●●presse wordes of that same chapter the Scripture excluds this distinction while it sayth Without shedding Ver 22. of blood there is no remission of sins If then the Masse bee an vnbloody sacrifice by it there is no remission of sins And lest this should be eluded by the typicall sacrifices of old the Apostle speakes in the present time c. And this much concerning their Masse which was the second part whereof I promised to speake CHAP. 12. Of Merites FOllowes here the third part whereof J promised to speak which contains some of their common absurdities and first of Merites for the mixture of our works and the workes of Christ Iesus is vntolerable and more incompatible than the mixture of wine and water for to make vp the blood of their Sauiour in the Masse how can wee haue good workes before wee bee made good by regeneration seeing an euill tree can not bring foorth good fruite Yea they are gone so farre on in this mixture that they exclude Christs merites altogether from the formall cause of our iustification and only makes Christs righteousnesse a helpe whereby we our selues may fully formally bee iustified before God Si quis dixerit homines iustificarivel sola imputatione iustitiae Canone 10 11 sessione 6 Concilii Trident. Christi vel sola peccatorum remissione exclusa gratia charitate quae in cordibus eorum per spiritum sanctum diffundatur atque illis inhaereat aut etiam gratiam qua iustificamur esse tantum fauorem Dei anathema sit If any man say that wee are formally iustified by the righteousnesse of Christ let him bee accursed c. Neither doth their doctrine stay heere but proceeds to works of supererogation whereby they put God in their debt and enrich the Pope by laying of these works of supererogation in his store-house to bee sold out at his pleasure for moneyes Since these works can be applyed to men for their satisfaction which they haue not wrought wherfore may not the merits of Christ Jesus be applyed to vs to our iustification