Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	grace_n	sin_n	7,886	5	4.9100	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11054	A godlie and short discourse shewing not onely what time the inhabitants of this land first receyued the Christian faith: but also what maner of doctrine was planted in the same. Whereby may appeare, howe the reformation at this day in England is not a bringing in of a newe religion, but a reducing againe of the olde and auncient fayth.	Rosdell, Christopher, b. 1553 or 4.	1589 (1589)	STC 21320; ESTC S101597	36,383	98

sinnes Twofold confession whereof one is to God as Dauid witnesseth saying I will confesse vnto the Lorde and thou forgauest the punishment of my sinne Psal 32. Luke 18. and the Publicane who confessed himselfe vnto God saying God be mercifull to me a sinner and this kinde of confession to God is also of two sorts Two fold confession to God that is either priuate when one priuate person priuatly as this Publicane confesseth his sinnes to God or els publike and common when a multitude and whole congregation make their humble confession together 1. Sam. 7 1. Reg. 8 as 1. Sam. 7.1 Reg. 8. or when some open offender or offenders doe openly confesse their faultes in the face of the congregation which was much vsed in the primitiue time Another sort of confession is vnto man as when he that hath offended his neighbour being touched with remorse of conscience confesseth his offence vnto him and craueth forgiuenesse Of this kind of confession our Sauiour speaketh saying If thy brother haue offended thée reproue him Luke 17. and if he repent forgiue him Iames 5. And S. Iames saying Confesse your sinnes one to another pray one for another that ye may be saued As for the popish auricular confession or secrete reckoning vp of sins in the eares of a priest neither hath Christ cōmāded it nor yet his Apostles the godly fathers which next succéeded them vsed it And this some of their owne doctors do affirme as may appeare by the gloser vpon the decrées who sayth It is better to say De poenitent dist 5. cap. in poenitent that confession was instituted by a certaine tradition of the vniuersall church rather then by the authoritie of the olde or new testament We reade in deede that our Sauiour sent forth his his disciples to preach the Gospel but no where doe we reade that he sent either them or any other to heare secret confessions August cōfes lib. 10. Yea Saint Augustine saieth what haue I to doe with men that they should heare my confessions as though they could heale mine infirmities ah curious sort to know the life of another but slouthful to amend their owne And Chrysost saith Chrysost super Psal Miserere hom 2. I bid thee not cōfesse thy sinnes vnto thy fellow seruant that hee might vpbraid thée but to God that hee might heale thée And in another place I doe not bid thée openly to bewray thy selfe nor that thou shouldest accuse thy self to others but I woulde haue thée obey the prophet saying open thy life vnto the Lord. Io. Scotus li. 4. sent dist 7. art 3. Cōfesse thy sinnes therfore before God And by the testimonie of Scotus Antoninus it had his original by pope Innocent 3. in the councell of Lateran Concerning that which Socrates in his ecclesiasticall hystorie witeth of a penitentiarie minister Socrat. lib. 5 cap. 19. of confesson of sins instituted because of the Nouatians after vnder Nectorius Constantinopolitanus for the wicked fact of a deacon abrogated euē by the testimony of Ecchius it aperteineth not vnto auricular confessiō but to that which is required in solemne repentance wherof ye may read in the Tripartite history li. 11. ca. 35 Lastly where they say that this auricular cōfesson meriteth remission of sins that is against the manifest word of God which saith a man is iustified by faith without works fréely by grace not of our selues Gal. 2. Ephe 2. Satisfaction which they call works not indebted or of duty inioined by the holy father by the which works not only eternal punishmēts are chāged into tēporal but also the tēporall punishmēts mitigated which satisfactions the pope may take away at his plesure because it proclaimeth opē warre against christ his merits I think it néedles to deale any further therin This vnsauery heathenish doctrine of repētance differeth far frō the true teching of holy scripture By that which repentance cōteineth these 3 parts cōtrition faith new life Cōtritiō is called in scripture the sorow of hart rising vpō the consideration of sin cōmitted of the anger of God prouoked which sorow driueth a mā to christ for succor whereupon riseth faith faith bringeth afterward amendmēt or newnes of life which we call new obediēce working fruits worthie of repentance The xij Chapter Of the difference betwene the Law and the Gospel THe Law I meane the law of God which is the most perfect rule of righteousnes teaching vs what is good that we might do it and what is euill that we might auoide it promising life to those that absolutely and in al and euerie point of the same fulfil it but threatning eternall death and condemnation to all those that in any part thereof transgresse it differeth excéeding much from the Gospell which is the publike proclaiming denouncing preaching of grace frée remission of sinnes and eternall redemption purchased by the mediation of Christ Iesus Iohn 1. Heb. 3. For first the Law was giuē by Moses though faithfull yet a seruant but the Gospell by Christ Iesus the onely sonne of God and true heire of all things The Law was giuen with thūders lightnings Exod. 20. and the sound of the trumpet and the mountaine smoking so that the people in great feare and trembling fled and stoode a farre of but the Gospell was published by the voyce of Angels singing Glorie bee to God on hie in earth peace and good will vnto men The law giuen to teach vs to knowe our imperfections but the Gospel to heale our infirmities in the law God sheweth him self a seuere Iudge but in the Gospel a most mercifull father the lawe telleth vs that we are debters the Gospel saith Christ hath paied our debts the lawe saith do this and thou shalt be saued the Gospell saith beléeue in the name of Christ and thou shalt bee saued the law sayth thou art a sinner and therefore thou must be condemned the Gospel saith thy sinnes are forgiuē thée be of good comfort thou shalt be saued the law telleth vs we must make satisfaction but the Gospel saith Christ hath satisfied for vs the lawe saith God is angry with vs the Gospel Christ hath pacified him with his blood for vs the law saith we are boūd to the curse and malediction thereof but the Gospel saieth we are deliuered fréed by Christ Iesus As it is written he ascended vp on hie Ephe. 4. he led captiuitie captiue and hath set man at libertie not to liue as flesh lusteth neither hath he fréed him from the vse and exercise of the lawe but from the malediction and curse of the law So that now Paul saith there is no condemnation to them that are in Christ Iesus Rom. 8. which walke not after the flesh but after the spirite And in another place speaking of the power and dominion of the law he sayth that Christ hath taken the obligation