Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grace_n	life_n	reign_v	4,565	5	9.3210	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00916	An adioynder to the supplement of Father Robert Persons his discussion of M. Doctor Barlowes ansvvere &c. Contayning a discouery, and confutation of very many foule absurdityes, falsities, and lyes in M. D. Andrewes his Latin booke intituled, Responsio ad apologiam Cardinalis Bellarmini &c. An answere to the apology of Card. Bellarmine. Written by F.T. ... Also an appendix touching a register alleaged by M. Franc. Mason for the lawfull ordayning of Protestant bishops in Q. Elizabeths raigne.	Fitzherbert, Thomas, 1552-1640.	1613 (1613)	STC 11022; ESTC S102269	348,102	542

enim vniusdelicto mors regnauit per vnū c. If by one mans fault death hath reigned by one much more those which receiue aboundance of grace and of the guift and of the Iustice shall reigne in life by one Iesus Christ. In which wordes it is to be noted that the Apostle speaking of Iustification doth plainly exclude and reiect the imputation of Iustice making expresse mētion of a righteousnes which we receiue aboundantly with grace and a guift giuen vs by Almighty God which aboundance of Grace and Iustice being giuen vs and receiued by vs must needes be really in vs and make vs truly iust And this is much more euident by that which followeth Sicut enim saith the Apostle per inobedientiam vnius hominis c. for euen as by the disobedience of one man many sinners were made so by the obedience of one man many iust shall be made 39. Thus saith the Apostle who as you see compareth or rather opposeth Christ to Adam and our Iustification giuen vs by Christ to the death of the soule or damnation purchased for vs by Adam concluding that we are made as truly iust by Christ as wee were truly sinners by Adam which he also enforceth and vrgeth in the same place saying Si enim vnius delicto multi mortui sunt c. For if by one mans fault many haue died much more the grace of God and the guift in the grace of one man Iesus Christ hath abounded vnto more mē wherby the Apostle signifieth not that more are iustified by Christ then haue died or byn condemned by Adam which in the Greeke is manifest where insteed of plures more men we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many men but that Christs grace was more abundant and of greater force to iustifie vs then Adams sinne was to make vs sinners and to condemne vs which he confirmeth also afterward saying Vbi abundauit delictum superabundauit gratia VVhere the fault abounded grace hath byn much more aboundant 40. Whereupon the Cardinall inferreth with the Blessed Apostle that seeing the sinne of Adam was of force to make vs truly sinners the merits and grace of Christ are of far greater force to purge and cleanse vs from our sinnes to make vs truly iust for otherwise we must needes say that our help is not equiualent to our harme nor our remedy to our diseases nor our rysing to our fall nor our gayne to our losse nor consequently● Christ to Adam which were impiety to think and blasphemy to say This then being the effect and substance of the Cardinals argument and the same so important as you see I leaue it to the Iudgement of any indifferent man whether M. Andrews hath performed his promise in his Preface which was as you haue heard that albeit he should be forced sometymes for want of place and paper to abridge and contract the Cardinals text yet he would leaue out nothing that should be of moment vt nihil ei pereat de argumenti pondere so that nothing should be lost of the weight of his argument Did he want heere trow you place and paper or rather sincerity to set downe that which he had neither will not skill to answere truly so it must be supposed vntill he yield some more probable reason thereof In the mean tyme let vs 〈◊〉 some more of his iugling in this kind 41. The Cardinall alledgeth part of the Epistle of the Emperour Theodosius the yonger to the 3. Generall Coūcell of Ephesus to shew what is the office of Kinges in Generall Councells and to whome it specially belongeth to iudge and determine of Ecclesiasticall causes to which end the Cardinall layeth downe aboue a dozen lynes of the sayd Epistle all which M. Andrewes thought good to leaue out least the same might discouer the weaknes of his answere For wheras the principall point which the Cardinall sought to proue thereby was that Kinges could haue no voyce or suffrage in the definition of Ecclesiasticall matters M. Andrews answereth that Theodosius in that Epistle signifyeth what the Count Cādidianus was to do in the Councell and not what he himselfe might do therein which answere would haue appeared to haue bene most friuolous if so much of the Epistle had bene set downe as the Cardinall alledgeth and especially these wordes Nefas est c. It is v●lawfull that he which is not of the number of the most holy Bishops should meddle w●ich Ecclesiasticall busines and Consultations which wordes being generall extending themselues to all men that are not Bishops excluded no lesse the Emperour himselfe then the Count Candidianus from dealing in Ecclesiasticall causes So that this remayneth as well vnsatisfyed as vncited belyke he was scanted of place and paper no lesse in this point then in the former 42. Also in the same Chapter the Cardinall to proue the Apparition of Saints and consequently the help that we haue by their meri●s and prayers alleadgeth the wordes of S. Augustine concerning the apparition of S. Felix in the siege of Nola but M. ●●drewes did not think good or perhaps had no roome to lay downe the wordes either in the margent or in his text but only nameth Augustine in his margent and answereth in his text that Augustinus nihil praeter auditum habet c. A●gustine hath nothing in this matter but by hear-say Whereas the Cardinall alledgeth out of S. Augustine these wordes Audiuimus non incertis rumor●bus sed certis testibus c. We haue heard not by vncertayne rumors but by assured witnesses that the Confessor Felix hath appeared not only by the effects of benefits but also to the very sights of men So he Where you see S. Augustine giueth another manner of assurance of this apparition then M. Andrewes acknowledgeth in his answere who maketh the matter to seeme very vncertayn as depending vpon a bare heare-say whereas S. Augustine excludeth all vncertainty of Rumors and fortifieth his relation with the testimonies of assured witnesses 43. And whereas M. Andrews addeth that S. Augustine was so vncertayn of this matter of apparitions that he durst not de●ine whether they were made by the Saints themselues or by Angels in their lykenes he saith true though I know not what he can inferre thereon for his purpose seeing that S. Augustine maketh no question of the verity of apparitions and much lesse of the benefit and help which deuout people receiued thereby but only of the manner how the same was performed and therefore he saith in the beginning of that discourse Ista quaestio c. This question surpasseth the force of my vnderstanding how Martyrs doe help those qoud per eos certum est adi●uari who it is certayne are helped by them So he And then proceedeth with the question whether the Martyrs are themselues present in so diuerse places and so far asunder at one tyme or whether Almigh●● God doe satisfie the

the offence of the first man Adam which did truly and properly infect all his ofspring should be of greater force then the grace of the second man that is to say Christ which could not truly and properly purge or make cleane those that are borne againe in him Thus sayth the Cardinall who you see groundeth the force of his reason partly vpon the expresse words of the Creed and partly vpon a comparison of the offence of Adam and the grace of Christ shewing that if sinnes be not truly remitted the grace and merits of Christ shall not be so powerfull to clense vs from sinne as the fall of Adam was to infect vs therewith which cannot be said without extreme iniury to our Sauiour 34. And this is not the Cardinalls owne argument but taken from the Apostle himselfe and therefore being most important it deserued to be set downe and answered by M. Andrews who neuertheles doth not eyther alleadg it in his margent with the rest of the Cardinalls text or so much as mention it in his answere but maketh the Cardinall say only this Neque veram remissionem peccatorum c. Neyther can he belieue the true remission of sinnes which belieueth as the new Sectaries do that sinnes do allwaies remaine in man though he be iustified albeit they be not imputed Thus farre doth M. Andrewes alledge the Cardinalls text leauing out his arguments wherein consisteth the proofe of his assertion and insteed of answering the same he vrgeth an ordinary and stale obiection out of the Psalmist and the Apostle to the Romanes to proue that sinnes are not forgiuen but only discouered and not imputed 35. But this hath bene answered a hundreth tymes so fully that he may be ashamed to vrge the same still and not to take so much as knowledg of the answere though neuertheles Cardinall Bellarmine gaue him sufficient occasion to do it euen in this place remitting his Reader to his Controuersies as indeed he had great reason to do for that he hath there substantially and clearely proued the Catholike doctrine in this point and confuted all the aduersaries arguments and particulerly answered those obiections which M. Andrews bringeth heere concerning the couering of sinne and not imputing it which phrases and manner of speach the Cardinall teacheth to signify a full remission of sinne and this he proueth not only by solid arguments deduced out of the holy Scripture but also by the interpretation of the ancient Fathers as of S. Iustin the Martyr who liued within 150. yeares after Christ Origen S. Hierome S. Augustine and S. Gregory the Great all which expounding the same place of the Psalmist and the very words which M. Andrews obiecteth do teach that sinnes are said there to be couered and not imputed when they are fully remitted I forbeare to set downe the words of those Fathers for breuities ●ake remitting my Reader eyther to Cardinall Bellarmine who cyteth them more at large or rather to the Authors themselues whose doctrine in this point is so cleare that it may satisfy any reasonable man 36. And albeit I haue determined not to enter into any new debate of matters in Controuersy with M. Andrews in this my Conclusion but only to admonish him of his fraudes yet I cannot omitt vpon this occasion to desire thee good Reader to obserue in this matter a notable absurdity in him and his fellowes in that they fl● heere to a cōmon shift of theirs which is to find out some few obscure texts of Scripture to interprete thereby a great number of playne and euident places which might be exemplif●ed in many Controuersyes betwixt thē vs in this is most manifest For is there any thing in the holy Scriptures eyther more playne or frequent then the mention of true remission and abolition of sinne which is expressed there so many wayes and by such different manner of speaches that nothing can be added to make it more cleare as when the Prophet sayth If your sinnes shall be lyke scarlet they shall be made as whyte as snow The Iniquity of the people shall be taken away I am he who do wype or blott out thy sinnes for my owne sake I haue abolished thy iniquity lyke a cloud and thy sinnes as a mist. And in another Prophet I will powre out a cleane water vpon you and you shall be cleansed from all your filth And againe in another he will cast all your sinnes into the bottom of the sea And in the Prouerbes sinnes are purged by mercy ●aith Also in the Psalmist he hath made our iniquity to be as farre from vs as the East is from the west and againe his sinne shall be sought and shall not be found Whereto may be added the praiers of the Psalmist that it might please God to blot or wype out his iniquity to make him cleane and to wash him more and more that so he might be whyter then snowe 37. Also in the new testament the lyke manner of speaches are most frequent as that our Sauiour washed our sinnes in his bloud shall cleanse our consciences from dead workes make a purgation of sinnes purify out harts take away the sinnes of the world cancell our obligation of debt kill our enmities in himselfe exhaust or consume sinne and finally make vs holy immaculate and irreprehensible coram ipso before him or in his sight In all which you see the holy Ghost teacheth such a full and perfect remission and vtter abolition of sinne to our exceeding comfort that if a man should studie and deuise wordes and phrases to signify and perswade the same it were not possible to do it more effectually And yet all these places being so euident as you see must be vnderstood forsooth say our aduersaries of couering or hiding sinne or not imputing it because the Scripture somtymes vseth such manner of speaches though reason would that the more rare and obscure phrases should be expounded by the more frequent and cleare especially in this place of the Psalme alledged by M. Andrews which the Psalmist himselfe doth sufficiently explicate who hauing said Blessed is the man to whome God hath not imputed sinne addeth immediatly Nec est in Spiritu eius dolus Nor any deceipt is in his spirit or soule whereby he signifieth plainly that mans sinnes are then couered and not imputed when his soule is cleare or free from sinne 38. And now to returne to the Cardinals argument dissembled and omitted by M. Andrews the same doth notably confirme all this for that it inuincibly proueth a reall and inherent Iustification in vs consisting in a true remissiō of sinne a true sanctificatiō groūded vpon the plenitude fullnes of Christs merits and the aboundance of grace which we receiue therby according to the expresse Doctrine of the Apostle saying Si