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	sin_n	temporal_a	8,837	5	8.6794	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

so plentifully that God can aske no more of them And in his Latin booke against Luther he hath these words Secundo supponimus quod quanquam nemo sit cui non cumulatius praemium in coelis Deus largiatur quàm hic in terris ipse meruit innumeri tamen sunt qui longè grauiores aerumnas pertulerunt quàm adsuorum suffecissent delictorum expiationem that is Secondly wee make this supposition that although there is none to whom God doth not giue a greater reward in heauen then hee hath merited and deserued yet there be many which haue suffered farre more grieuous griefes and punishments then would haue sufficed to the expiation and purging away of their sinnes This is their doctrine and is this to beleeue the forgiuenes of sinnes or is it not rather to denie the Lord Iesus that hath bought vs For I may say with S. Paul that if righteousnes come by the law or by our satisfaction then Christ died in vaine And with what face can these men accuse vs of denying this article The forgiuenes of sinnes themselues teaching such blasphemous doctrine so manifestly opposite and contrarie vnto it Againe they denie the forgiuenes of the punishment due for sinne saying that Christ hath deliuered vs à culpa from the fault or offence but not à poena from the punishment or at leastwise he hath deliuered vs from eternall punishment but not from temporall which must be sustained in Purgatorie whereby our sinnes or soules must be purged and Gods iustice satisfied And yet the Popes Pardons Masses and Dirges may discharge and deliuer from it Wherein first what doe they but extenuate and greatly diminish the vertue and power of Christs death For if our Sauiour Christ haue not deliuered vs from the punishment due to our sinnes what great good hath hee done vs And if he haue discharged vs from eternall punishment in hell but not from the temporall in Purgatorie then is he not a full and perfect Sauiour but an halfe Sauiour Haue you the testimonie of all Antiquitie for this doctrine Tertullian saith Exempto scilicet reatu eximitur poena that is The guiltines of sinne being taken away the punishment is also taken away And Chrysostome saith Vbi enim gratia ibi venia vbi verò venia illic nulla erit poena that is Where grace is there is forgiuenes where forgiuenes is there shall be no punishment S. Augustine saith Ablato ergo peccato auferetur poena peccati The sin being taken away the punishment of sinne shall also be taken away By this let it be discerned who they be that denie this article of the forgiuenes of sinne Moreouer let the Christian reader consider how they attribute first that to their Purgatorie which is proper to the blood of Christ which as S. Iohn saith clenseth vs from all sinne and secondly more to their Dirges Masses Pardons and such paltries then they doe to the death and passion of Iesus Christ For they may deliuer from the paines of Purgatorie but Christs death doth not O coelum non sudas ô terra non tremes c. But now let vs come to your proofe of this your accusation of our denying of this article Your first reason is that wee acknowledge no such effect in the Sacrament of Baptisme c. We acknowledge that baptisme is a Sacrament of the forgiuenes of our sinnes by the death and passion of our Sauiour Iesus Christ whereby our faith is confirmed and wee assured that as water washeth away the filth of the bodie so all the filth and guiltines of our sinnes is so purged in the blood of Christ that wee be accepted for iust and righteous before God But we do not acknowledge that Baptisme or any other Sacrament do conferre grace of themselues or haue grace included in them as in a vessell but wee affirme that they be seales of Gods promises and instruments whereby God worketh in his elect and chosen people those graces which he hath in his word promised and Iesus Christ hath purchased for them But all that be outwardly baptized be not inwardly clensed as Simon Magus who being baptized was yet still in the gall of bitternes and in the bond of iniquitie For the spirit of God worketh by them in whom when and how much it pleaseth him Neither doe we beleeue that Baptisme serueth onely for the remission of sinnes committed before it as you say here but that the vse and benefit of it pertaineth to our whole life continually to assure vs and confirme our faith in the forgiuenes of al our sinnes by Iesus Christ And whereas you say that this our doctrine is contrarie to the expresse word of God which calleth this Sacrament the lauer of regeneration for that in it the soule dead by sinne is newly regenerate by grace I answere that Baptisme is so farre from being in this place of S. Paul expressed that it is not mentioned neither necessarily to be vnderstanded Saint Pauls sweet words be these When the bountifulnes and loue of God our Sauiour towards man appeared not by the workes of righteousnes which wee had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour Where is baptisme here mentioned or expressed to be the lauer of regeneration Saint Paul doth here attribute this washing whereby wee be regenerate and renewed to the holie Ghost alluding as it were to the words of God by the Prophet Ezechiel Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthines and from all your Idols will I clense you By this cleane water is vnderstood the spirit of God as it is expounded in the two next verses following I confesse that Baptisme is a Sacrament and pledge vnto vs of this washing and clensing of the holie Ghost to whom this washing is to be attributed and not to baptisme as though it were included in it or affixed to it for as I said many be outwardly baptized which be not inwardly clensed but only the faithfull children of God in whom Gods spirit inwardly worketh that which by the word of God is promised and in baptisme sealed and confirmed And therefore this lauer is the spirit of God by whom we be regenerated and renewed Saint Augustine saith well Ea demum miserabilis est seruitus signa prorebus accipere supra creaturam corpoream oculum mentis ad hauriendum aeternū lumen leuare non posse that is This is miserable seruitude to take the signes for the things signified and not to be able to lift vp the eye of the minde aboue the corporeall creature to receiue eternall light Your second proofe is that we allow not the sacrament Penance wherin all actuall sins committed after Baptisme are cancelled Your popish

were indued with it for els he would not haue acknowledged the effectuall faith the diligent loue and patient hope of the Thessalonians and that they were elected of God Which gifts of Gods spirit could not be in them without the grace of God Now by this mans diuinitie what a madnesse was it for him to pray for grace vnto them whom hee did beleeue to bee endued with Gods grace alreadie And where as Saint Iohn saith These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life and that ye may beleeue in the name of the sonne of God By this mans deepe doctrine it might seeme madnesse for Saint Iohn to write vnto them that did beleeue in the name of the sonne of God that they should beleeue in the name of the Sonne of God But it seemed not so to S. Iohn who writeth to them that as they had blessedly begunne to beleeue in the name of the Sonne of God so they might still continue grow and increase in the same faith Moreouer also I would aske of this man and his fellowes whether they praying do beleeue the forgiuenes of their sins if they doe not then are they Infidels and deny the article of the creede I beleeue the forgiuenes of sinnes which before he falsely obiected to vs. If they doe beleeue the forgiuenes of their sinnes why doe they then by this mans doctrine pray for it If he say that he beleeueth that there is in generalitie a forgiuenes of sinnes but particularly he is not assured by faith of the forgiuenes of his owne sinnes then what doth his faith differ from the Diuels faith who beleeueth and trembleth as Saint Iames saith and what is this his doubting but as he himselfe here saith flat infidelitie And no meruaile though these men feele in their harts no assurance of faith for that they ground it not vpon the vnmoueable rocke of Gods promise but vpon the vnsure sand of their owne workes and satisfactions by the which indeede neither can their faith be assured nor their consciences quieted The which false doctrine while they beleeue I would know how they can aske forgiuenes of their sinnes for whosoeuer maketh satisfaction to God for them needeth not to aske forgiuenes of them But the Papists maintaine that they make full satisfaction to God for them as I haue before shewed therefore I may much more iustly say then he doth here that it is madnes to aske forgiuenes of them For what man not being mad owinge a summe of money and paying it will desire the same to be forgiuen him Concerning your scoffing in the proofe of your Minor or second proposition we indeede beleeue that we are iustified by faith without the workes of the law and that Christ dwelleth in our hearts by faith and that by this hand of a true and vnfained faith in Iesus Christ we apply the plaister of his precious bloud shed for our sinnes to cure all the sorances and sores of our soules And take you heede that you trusting in your owne workes and merits in your Masses agnus deis holy water pardons and manifold other such paltries fall not into the ditch of damnation And this shall suffice for this article which is so absurd that it deserueth not so much The Pamphlet The Protestants are bound in conscience to auoyde all good workes 2. Article EVery man is bound vpon paine of eternall damnation to auoyde all deadly sinnes But fasting praying almes deedes and all good workes according to the Protestants religion are deadly sinnes Ergo according to the Protestants religion all men are bound vpon paine of eternall damnation to auoyde fasting praying almes deedes and all good workes The Maior is manifest for the wages of deadly sinne is death Stipendium peccatimors The Minor is euident for according to the Protestants religion and common exposition of this text of Scripture Factisumus vt immundi omnes nos tanquam pannus menstruatae omnes iustitiae nostrae We are made all as vncleane and all our iustices are as stayned cloth That is to say the best workes we can doe are infected with deadly sinne and consequently deserue eternall damnation and therefore to be auoyded Answere AS Hannibal said of Phormio that he had heard many doting fooles but he neuer heard any that so much doted as did Phormio so may I say that I haue heard and read many foolish disputers but any that did so foolishly disoute and reason as this man doth I neuer heard nor read For what man in his wits will reason thus that because the corruptions of men doe creepe into these workes of fasting praying and almes giuing therefore the workes themselues bee deadly sinnes Our doctrine is first that these workes and such other being done by vnfaithfull hypocrites and wicked men be turned into sinne as Dauid saith for they be so corrupted and defiled with their infidelitie and wickednes that they be but splendida peccata that is glittering sinnes before God as Saint Augustine tearmeth them For euen as most pure water flowing through a filthie sinke or priuie is made foule filthie and stinking euen so these workes prayer fasting c. which be good workes commaunded of God flowing from their faithles and wicked hearts and bodies be so defiled that they be but filthie sinnes in the sight of God Salomon saith the sacrifice of the wicked is abomination to the Lord but the prayer of the righteous is acceptable to him God saith by the Prophet Esay Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor Sabboths nor solemne dayes it is iniquitie nor solemne assemblies My soule hateth your new moones your appoynted feasts c. He that killeth a bullocke is as if he slew a man he that sacrificeth a sheepe as if he cut off a dogges necke c. These sayings shew that euen the sacrifices commaunded in the law of God were wicked and abominable when they were offered of wicked and prophane persons voyde of true faith and repentance So it is in the prophet Haggai Thus saith the Lord of Hostes Aske now the priests concerning the law If one beare holy flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or ale or any meate shall it be holy And the priests answered and said no. Then said Haggai if a polluted person touch any of these things shall it be vncleane and the priests answered and said it shall be vncleane Then answered Haggai and said so is this people and so is this nation before me saith the Lord and so are all the workes of their hands and that which they offer here is vncleane Agreeable to this is that which Saint Paul saith Vnto the pure are all things pure but vnto them

quenched but there remained sparkes of Gods spirit which afterwards being stirred vp and blowne by Nathans bellowes kindled and flamed to Gods glorie and Dauids eternall comfort and saluation Shall we thinke that Dauid had lost all loue of God of his law and of man was he cleane depriued of Gods spirit it appeareth by his owne words that he was not Who vpon Nathans preaching and reprouing of his sinne prayed and said Take not thy holy spirit from me Whereupon I reason thus He that was not cleane depriued of Gods spirit had not wholy lost faith and charitie But Dauid was not cleane depriued of Gods spirit therefore he had not wholy lost faith and charitie The first proposition is euident by the words of Dauid the second is manifest For it is absurd to say that the spirit of God should continue in him that hath lost all graces and gifts of the spirit It is with Gods elect and chosen children as it is with fire which in the night is so hid and couered that none appeareth and yet in the morning is stirred vp and is made to burne and to flame and as with a tree which in the winter hath neither fruite nor leafe vpon it yet it hath a sappe fallen into the roote which in the spring springeth and bringeth forth both leafe and fruite So is it with Gods holy Saints they be sometimes so ouertaken and ouercome with temptations that they seeme to be as trees without fruite withered and perished yet there remaineth a sappe of Gods spirit and grace in them which afterward riseth and buddeth forth good fruite And therefore to the second proposition of your secōd Syllogisme I say that although Dauid by those foule and fearefull offences deserued eternall death yet he did not remaine in death and although God hated those sinnes yet hee neuer hated Dauid For whom God loueth he loueth to the end and the gi●ts and calling of God are without repentance If we loue a man and yet hate some sinne that he committeth might not God who is loue it selfe hate Dauids sinne and yet loue him and keepe some sparkes of his spirit and grace in him and so preserue as the externall life of the body so the internall life of the soule in him So that neither Dauid remained in death neither was his loue no not to Vrias altogether extinguished in him No doubt but he did loue him as his true and faithfull subiect and might loue him as the seruant of God yet in that temptation his owne selfe loue and desire to couer his owne sinne and shame did preuaile against his loue to Vrias and did draw him to doe an act which was no fruite nor effect of loue and charitie and yet did not wholy quench loue in him The Maior of your latter Syllogisme which needeth no proofe you seeke to proue by a false assertion in barely saying According to your manner but not by any place of Scripture prouing that charitie is the life of the ●oule I say that faith is the life of the soule the which I proue by these two sayings of the Scripture The Prophet Habacuk saith The iust shall liue by his faith Saint Paul saith In that I now liue in the flesh I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me Let this man shew two such plaine places of Scripture to proue charitie to be the life of the soule Properly Christ is the life of our soules Saint Paul in the place before alledged saith Christ liued in me And when Christ which is our life shall appeare And our Sauiour himselfe saith I am the way the truth and the life For when wee were dead in sinnes hee hath quickned vs and at he hath restored life vnto vs so hee doth continually nourish and preserue life in vs. But this is attributed to faith because by it Christ dwelleth in vs and we by it be put into the possession of Christ and of all the benefits of his passion Concerning the place of Ezechiel because you doe not vrge it I will not stand vpon it We doubt not but men may and doe fall from God and iust actions vnto wicked and vngodly deedes and may haue a temporall faith and fall away from the grace of God But this we say that true faith in Gods elect which are sealed with the spirit of adoption and to whose spirit Gods spirit doth beare witnes that they are the sonnes of God is neuer wholy lust in them and the same spirit worketh by charitie which in them may bee cooled but neuer cleane quenched But of the losing of faith and of the coniunction thereof with charitie I haue before intreated Now to returne this argument in some sort vpon you whereas the Papists auerre that the Popes faith cannot faile I reason thus He that loseth his charitie may lose his faith the Pope may lose his charitie Ergo the Pope may lose his faith The first proposition I haue proued alreadie and haue shewed that true faith is not separated from charitie but worketh by it And most manifest it is by Saint Iames that the faith which is without charitie and good workes is dead So that if the Pope be without Charitie then hee hath but a dead faith And a dead faith is as much faith as a dead man is a man That the Pope may bee without charitie I thinke they will not deny and if they doe it may be proued by many examples Pope Iohn the twelft or as Platina reckoneth the thirteenth tooke two of his Cardinals and cut off the nose of the one and the hand of the other as witnes Platina Blondus and many others Stephanus the sixt did take the bodie of Formosus his predecessor out of the graue after he was dead put him out of his pontificall habite and put on him a lay mans attire cut off the two fingers of his right hand where with he did consecrate and threw them into Tiber. Pope Sergius the third tooke vp againe the body of the same Formosus did cut off his head as if hee had been a liue and threw the bodie into Tiber as vn worthie of buriall Boniface the seuenth tooke Iohn a Cardinall and put out his eyes Vrban the sixt of seuen of his Cardinals which hee apprehended at Nuceria tooke fiue of them put them in sackes and cast them into the Sea Innocentius the seuenth caused by Lewes his nephew certaine citizens of Rome which sought the restitution of their ancient liberties and the reformation of the Common-wealth decayed by his euill gouernment to be throwne out of windowes and so killed Alexander the sixt caused both the right hand and tongue of Antonius Mancinellus to bee cut out because hee had written an eloquent oration against his wicked and filthie life Many such other pranckes of Popes might bee alleadged which were no more fruites of