Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	sin_v	10,991	5	9.5827	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16278	The fortresse of fayth defended both by the Scripture, and doctors / gathered by the learned German Bodonius ; and translated out of Latine into English by Edward Crane.	Bodonius, Stephanus.; Crane, Edward.	1570 (1570)	STC 3195; ESTC S1817	30,160	80

you to vnderstand and perceaue other hid secretes of the Scriptures and by thenstruction herof you maye easely iudge the scismes and subtelities of the damnable companye This Boke shall wake them that sleepe shall spurre forward them that runne and shall conuerte you withall your harte vnto the liuing God shall after one vnspeakable sorte where as nowe you see as it were in a glasse in the darke make you see the troth face to face Thus gentle Reader farwell take in good parte I besech thee these my simple doinges ¶ Of the fall of Adam and of originall sinne liber Gene. 20. WHerfore as by one man sinne entred into the worlde and death by the meanes of sinne And so death went ouer all men in so much that all men sinned c. By a man came death and by a man came the resurrection of the dead for as by Adam all dye euen so by Christ shall all be made alyue c. ¶ Augusti lib. against fortunate in the disputation I Say that ther was frée will in him that was first made and created he was so made that nothing could resist his will if he would haue kept the preceptes and cōmaundements of God But afterwarde of his owne frée will and mind he sinned but we be cast into a necessitie that come of his séede and stocke therfore so long as we do beare the image of an earthly man that is so long as we walke after the flesh which is called the olde man we haue a necessitie of our custome that we do not that that we would But the grace of God hath inspired his loue into vs and hath made vs subiect vnto his owne will to whom it is sayd you be called into libertie and the grace of God hath deliuered me from the lawe of sinne and death the lawe of sinne is that whosoeuer sinneth should dye we be deliuered from this lawe when wée beginne to be iust the law of death is by the which it is sayd vnto man thou art earth and in to earth thou shalt returne For of it we men are so made because we be earth in to earth we shall returne againe for the desart of sinne in the first man but by the grace of god which doth deliuer and make vs frée from the lawe of sinne and of death being turned to righteousnes we be so deliuered that afterward that flesh that dyd torment vs in paines remayning in sinne shal in the resurrection be geuen vs againe and shall by no aduersitie or contraritie trouble or hinder vs to kepe Gods commaundements and precepts God made man from the beginning left him in the hande of his owne counsell he gaue him his commaundements and precepts if thou wilte obserue the commaundements and kepe acceptable faithfulnes foreuer they shall preserue thée He hath set water and fyre before thée reach out thine hand vnto which thou wilt Before man is lyfe and death good and euel loke what him liketh shal be geuen him ¶ Augusti lib. of the newe soinge cap. 8. WHat fréewil can do not being helped in Adam it is declared vnto euell it is sufficient but not vnto good vnles it be helped of God for the first man receaued fréewill fully and the Lord set before him as the Scripture sayth fyer and water and sayd put thine hande vnto which thou wilt he dyd chuse fyer and left the water Behold the iust Iudge that hée chose being frée he had He woulde haue euell and euell folowed him behold farther that iust Iudge doing mercie For when he dyd sée that man by th' abuse of his fréewill had in himselfe as in a Roote had damned all his progenie and stocke he beinge not requested or desired came downe from Heauen and with his humilitie healed mankinde which perished through his owne pride those that went astraye he brought vnto lyfe straungers he brought and lead vnto a countrey therfore let not man glory in himselfe but let him glory in him that made him The beginning of mans pride is to fall away from God and why his harte is gone from his maker for pride is the oraginall of all sinne ¶ Augusti lib. of correption and grace Cap. 10. IT is demaunded of vs what our opinion is as touching the gift that was geuen vnto the first man which certainly was made perfect without any vice Therfore we do surely confesse and rightly beleue that God the Lord of all which created all thinges verie good and forknew that euel would come of good and that it wold be more honour and glory vnto himselfe to make of euell good againe then not to suffer euell to be dyd so ordayne and appoynt the lyfe both of Angell and man that in it he might first shewe what their fréewill could do without grace secondly what his great mercy was of it selfe thir●ly what his iust Iudgement could would do not being restrayned by mercye ¶ Cap. 11. The first man had not this grace that he should neuer haue a will to be euill but he had that grace in which if he would haue remayned he shoulde neuer haue bene euell without that grace for all his frée will he could not be good But by his frée will he might leaue that grace therfore God would not haue him to be without his grace whom he left in fréewill because fréewill is sufficient to euell but not vnto good vnlesse it be helped of the euerlastinge goodnes which helpe if man had not forsaken of his fréewill he had euer bene But he forsooke and was forsaken the helpe was such that he might leaue it when he would and in which he might remaine if he would this is the first grace that was geuen vnto the first Adam but it is of more strength and efecacie in the second Adam the first is that man might be iust if he would But the second is more for by it man is made to haue a will and such a will as is ioyned with a feruent loue so that volupteousnes of the flesh wishing and desiring contrary to the spirite we do ouercome and conquer be the spirite by this grace giuen of God we haue not onely a power and strength ▪ but also a will and desire both to receau● good and to remaine in good so that we haue both will and power which was not in the first man God gaue him a helpe without which he could not remaine if he would but for to haue a will he left 〈◊〉 in his owne power and fréewill therfore he might haue remayned if he would because he gaue him an helpe by the which he might and without which he could not but because he would not remaine by thée liuing god It was his faulte whose reward should haue bene if he would haue remayned he had power if he would But he had not will to his power for if he had he had still remayned if he

would which not to will came of his owne fréewill which then was so frée that it might chuse either good or euill Therfore these two sentences that differ betwene themselues must with a vigilant eye and diligently be considered Posse non mori et non posse mori two cannot dye and not two can dye too cannot sinne and not too can sinne ▪ too cannot leaue good and not too can leaue good The first man had potuit non peccare potuit non mori potuit non disserrere bonum that is to saye He might not haue sinned he might not haue died he might not haue least good But shall we saye non potuit peccare he could not sinne that had such a frée will or non potuit mori He could not dye To whom it was sayd it thou dost sinne thou shalt dye the death or not potuit bonum disserrere he coulde not forsake and leaue good sith that by sinne he left it and is therfore dead therfore the first libertie was posse non peccare too cannot sinne but the second is greater non posse peccare he cannot sinne the first immortalitie was posse non mori he might not haue died But the second shal be a great deale and much bigger he cannot dye the first power and strength to remayne in felicitie was Bonum posse non disserrere He might not haue lefte good for he might haue chosen but the second shal be Bonum non posse disserrere he can not leaue good ¶ Cap. 12. Now after that great libertie was vtterly lost for the desert of sinne our great infirmitie must be helped and restored by some more excellent gifts for it pleased god that he might extinguish put out the pride of mans presumption that is to say of man that no flesh should glory before him but of his owne deserts which he might haue had but now hath lost and by that he might haue had them ▪ but that he hath lost thē y is by his frewil wherfore now he remaynes onely to be deliuered by the grace of his Sauiour therfore let not the vniust glory or pride in themselues because they haue not wherof to be proud nether the iust ought to pride because they haue not their owne glorye but receaue it of an other to whom they saye thou art my worshippe and the lifter vp ●f my head Therfore the Lord would not haue his beloued to glory or triumphe in their owne strength but in him that doth not onely geue them such helpe as he gaue to the first man without they could not stand if they would But also worketh this will in them therfore both power will to remayne in euerlasting ioye is giuen them by the larges and frée gifte of Gods grace their will is so inflamed and setforward of God his spirite that therfore the can because they wyll and therfore the will because God worketh in them will. For if the Lord should leaue them to their owne will and libertie in the infirmitie ▪ of this lyfe wherin notwithstanding the must for the correction of their pride exercise vertue as in the helpe of God without which they could not stand they might haue remeaned if they would neither God neded not to worke in them wil but nowe amongst so many tentations their will by infirmitie must nedes fall and therfore now they cannot remayne because of infirmitie they cannot haue a will or els cannot so will as they ought Therfore the weakenes of mans will is prouided for and lead by the guidinge of Gods grace and therfore although it be weake and infirme yet it will not bewearied neither will by any aduersitie be ouerthrowne it is so brought to passe that the will of man being full of inbecilitie and weakenes Yet doth remaine in the lytle goodnes by the vertue and gifte of God wheras the will of the first man being strong and hole hauing also the benifite of fréewill could not remaine in one more large goodnes he suffered the strong man to do what him listed but the weake he hath helped that by his gifte the should both haue a wil for good and also remaine therin as sayth Christ ▪ I haue prayed for thée that thy fayth fayle not it is vnderstand to be sayd vnto him that is build vpon the rocke and the man of God hath not only found mercy that he might be faythfull but also that hsi fayth should be stedfast that he that doth reioyce should reioyce in the Lord. ¶ S ▪ Augustine in his Epistle to Paulinus LEt them not stumble at the stumbling block supersticiously or presūpteously defending mayntayning nature and fréewill as haue done the Philosophers and wisemen of this world which haue taught that of their owne will they could liue well and blessedly Let such take hede least by the wisedome of words or rather glosinge therof they make the crosse of Christ in vaine and this is to stumble at the stumbling blocke for sith that nature could not remayne and kepe her selfe in that integritie and perfect state wherin she was created neither without the grace of God could preserue that lyfe that was giuen her how now without the grace of God can she receaue it againe being once lost ¶ S. Augustine in the Epistle to vatal 107. IF we will truly defend fréewill let vs not put away that wherof it is made frée for he that putteth away grace wherby our fréewill is made frée to decline from euell and to do good such on will yet haue his fréewill still to remaine in bondage and not frée Therfore Saule sayd vnto Dauid blessed art thou my sonne Dauid in doing thou shalt do and in strength thou shalt haue strength Man being in honour and not hauing vnderstanding was compared to brute Beastes and is made like vnto them ¶ Augusti of Genesi lib. 8. Cap. 6. NEther he that made althings very good and precious in Paradise made any euell But the euill that happened vnto man was the transgression and breakinge of the precept commaundement it was therfore expedient and necessary that man being vnder God should haue some thing prohibited and forbidden him that by his obedience the Lord might be knowne honored and worshiped which vertue of the rest is the chefest so that the greatest vice that is in a resonable man is disobedience and to haue a will to vse his owne power and strength to his great destruction Therfore man should not haue knowne that he had a Lord ouer him a ruler or superiour if he had not bene commaunded somwhat therfore that trée was not euell but it was called the trée of knowledge of good and bad so that if after the restraynt man should eate therof in it should be the breaking of the commaundment that by th' experience of punnishment man might learne what difference was betwene the goodnes of obedience and the euell