Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	spirit_n	23,097	5	6.5373	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03896	Newes from Rome concerning the blasphemous sacrifice of the papisticall Masse with dyuers other treatises very godlye [et] profitable.	Hurlestone, Randall. aut	1550 (1550)	STC 14006; ESTC S104348	30,125	110

not tel what reuenewes of my father V. Yf you wil be free from suche bordens couer your pate with a coule P. What in an earneste matter mocke you your old scholer and frende My question to you is of libertie V. Of libertie then what hath libertie to doo with those reuenewes that you paye to munckes it is more precious then which ought to be mingled with those thynges which are brickel and endure but for a tyme. P. Then if I be not frewhie teach preach you libertie on that maner must we so be deceiued V. You take libertie other wise then it is taught by vs / for they that be free are not fre on the sort in the Christentie that euery thynge is laufull that they wyll but a christian rather takith libertie so that he being deliuered from sinne and the curse of the lawe remembrith now that he is become euery mans seruante P. What maye I be a seruant both a free man it is not lyke in so m●…e that the word meanith some other thynge farre from that V. We use not to speake of that libertie wherby the people thynke it is lawful to doo euel and to be disobediēt it is an other maner of thing as I sayed afore to be free in the christian pael P. Then howe vsed the olde men thys worde libertie Were not the cyties of Grecia called free because they were free frō kynges exactions V. Be it they were as free as coulde be from kynges exactions yet they lyued after theyr owne lawes as at this presēt many cities are caused soo not be cause it is lawefull to doo in them what euery man wil but because they lyue vnder ther owne lawes / nowe to whom I pray you doo the lawes permitte to do euery thynge but go to let vs se how Tully vsed this word what is libertie sayth he / power to lyue as thou wylte Then who lyueth as he wyll but he that foloweth good thynges whiche is glad to do his dutie whiche hathe consydered and prouyded how to lyue whiche obeyeth the lawes not for feare but fulfylleth and kepeth them because he iudgeth that to be moste profitable Adde hyther that of Socrates who beynge asked whether he had goten any profyte of the studie of Philosophie answered that I may know how to be free menynge from euyll de syers whō a good mynd must not serue P. Your sayenge comith to this end to make me bond free although ther be not so greate distaunce betwene heauē yearth as ther is betwenene fredom and bondage V. I knowe that emonge the Romanes the state of a fre mā and a bond man were diuerse but we speake of thes thynges christenly with whome they be so conioyned that they can not be separated P. you plainly make me to doubte howe thes can be true / first of all declare wherin Christian libertie consistith V. Libertie amonge christian men is nothing els then to be deliuered from sinne from the curse of the lawe from death from Satan and from hel and that trely for christis sake P. Here is not one word concerneng exactions V. Not one for this fredom is the fredō of the sprite cōscience and can not be wrested to ciuil exactions / in so moch that if it be wrested thither it can not be called libertie And thynke you it but a trifle to be fre from the accusement of sinne and cōdemnemēt of the lawe I verely can not tell whether a greater libertie can come to any man as the which maketh vs lordes of all thynges for Christis sake Nowhat shulde it profite vs to be free from certaine burdens for a tyme if we shuld cōtinuewe the seruauntes of vnrightuousnes Nether the comon sayeinge is folishe altogether he is noughtily made fre on whom the 〈◊〉 hath power P. yet I heard a certaine mā affirminge in a pul●●● as well the outwarde libertie as the libertie of the conscience 〈◊〉 that I maye saye nothing of that which I haue hard in the open lectours V. That diuision well handeled and vnderstode aright hathe no danger But here you muste take hede leste whiles we teach a certaine outward kind of libertie you gyue occasion for the fleshe to sinne / 〈…〉 for the Apostle sayed not without acause brethren you be cauled to libertie / so that you gyue not your libertie an occasiō vnto the flesh P. Whie then put you not a difference betwene both the kindes of libertie V. We touched euē now the inward and spiritual and the scripture for the mooste parte speakith of that / as often as it makith mention of libertie / hither perteinith that in Iohn / if the sone shal delyuer you Iohn 8. ye be free in dede and the trueth shall delyuer you / ther was a cōtention betwene Christe and the Iewes the Iewes dreaming of a certaine corporall libertie and Christ caulyng them by al wayes to an inwarde and a spiritual as the which consistith in the forgyuenes of sinnes in the giuyng of the holy goost in the exchaunge of liuyng finally in the fulfilling of the cōmandmentes willyngly Vpō thys Paule sayth also wher the spirite of the lorde is ther is libertie / the Apostle grantith that there is a certaine libertie but of the spirite of the heart of the conscience and which can be taken by no meanes for the deliueryng from ciuile burdens P. And yet you cōfessed a certaine kinde of outward libertie V. I denie it not P. wher in cōsistith that same V. That we maye knowe that we are deliuered from the parte of the lawe which cōteineth the Iewesh ceremonies and iudgementes / for so we be fre that ther it is permitted vs to vse other ceremonies especially such as be not agaynst the gospel also other lawes after that god alowed the Gentiles sworde P. What are we not deliuered from all the lawe Gala. 4. whie saith Paule after that the fulnes of the tyme came god sent his sone made of a woman made vnder the lawe that he might redeme them wihch were vnder the lawe I thynke he speakith here ingenerally of al the law V. Concerning our iustification we be deliuered from all the lawe euen from the .x. commaundemēts as which threatē moost of al damnation onles they be kepte / for iustification comith not by fulfillyng of the .x. commaundmentes but of goddes mere ientlenes whiche he gaue to the worlde by Christe And as farre as we laye hold by faith vpon that goodnes so farre we be iustified / but cōcernyng obediēce we be so deliuered from the .x. commaundementes that if thei be not kepte we can not be cauled christians Mat. 19. as Christe sayeth also if thou wilt goo to life kepe the commaundementes / yet here there is one affection of the good man an other of the hipocrite / thei which are good men in dede doo willyngly freely merely finally for no fear of punishmēt that which

cytie peraduēture because they wolde not trouble Christe with ouer moch care I will saye nothynge that oure fathers erected and cōsecrated to euery sainct seuerall churches G. These churches myght haue bene suffred wel ynoughe for asmoch as men now come together to heare the worde in them yf there had bene no false doctryne annyxed with them for remissiō of synnes ryghtuousnes and lyfe euerlastynge were promysed to them that bestowed any cost of them that with the great iniurie of Christes merites S. As thoughe these sumptuous buyldynges haue any peculyar thyng whiche the Gentyles afore tyme perfourmed not with more liberalitie Knew not the Emperours of Rome in tymes past in theyr temples yf that eyther a souldiour shuld be called home after that he had ronne awaye or yf theyr enemie shulde turne his backe or els yf theyr enemies armie were holy destroyed G. But this is sōwhat more intollerable that to euery saincte they haue attributed a seueral office / as Roche to heale the pestilence Barbara to mittigate the toth ache / George to defende a man in the warres / Erasmus to gyue ryches / and this our Nicholas to delyuer men out of prison I wyll speake nothynge of that great Poliphemus whome they made captayne of laughter wytnessynge in verses very folyshe that the inuencion of that fygure is more then folyshe Howe chaunced it that we vouch saulued the virgine Mary Goddes mother greatter honoure then Christ him selfe S. These in dede be intollerable because they be not farre frō the maners of the Getiles for the gentyles also assygned euery god a seuerall offyce As to Iupiter lyghtnynge to Iuno mydwyfeship to Venus loue to Mars battel to Neptune the seas to Aesculapius phisike to Saturne and Ceres husbandrie to vulcane the Frogge / and who can reken all But as yet there is an other thige behynde then whiche coulde nothynge be iuuented more dangerous that is they haue gyuen the sainctes the honour of mediaciō of mediacion no outwarde worshyp also / for this errour beynge ones receyued destroyeth Chrystes preesthod and office for euer G. I knowe that so great prayses of sainctes are cōtugued with the great sclaunder of Christe For what is more vnsemely then the seruaūt to be set before the master the creature to be preferred before the creatour and the scholer to be more estemed then the master but partly the contempte of scripture and partly oure synnes brought this blindnes in to the worlde for after that the studie of the holy scripture be ganne to be despised it coulde not be but that many errours and those moost pernitious shuld be sowed in the church but thankes be to god which hath giuen vs the lyght of the trueth agayne takyng awaye the darkenes of so great errours for nowe nether thes whiche reade the gospel or heare it take thes sanctes for mediatours but Christe hym selfe As to whom perteynith properly the honour of mediation to none els 1. Tim. 2. wherof Paule saieth on thys maner ther is one mediatour of god and man they mene Christe Iesus whiche gaue hym selfe a redemption for all men S. Paule makyth well oure mediatour betwene god and vs. That is Iesus Christ for when the lawe was taken awaye the dignitie of preesthode came to thys one it is meete that we both acknowelege and defende his office The office I saye of intercession and pacifieng god for vs with his owne bloode The preestes whych were in the olde lawe were apoynted to offre giftes and sacrifices both for them selues and for the people whose preesthode death suffered not to be perpetuall / but Christe as he had no nede of any sacrifices for him selfe euen so he offred to God the father for the people not those sacrifices commaunded in the lawe and shadowes of thinges to come but his owne blood / beynge made a preest not for a tyme but an euerlastynge preest after the ordre of Melchisedech Then why shulde we acknowlage any other mediatour G. I knowe not whether I reade these thinges handled more connyngly in any place then in the epistle dedicated to the Hebrues / for compareth not the aucthor of that epistle with a moste Godly collacyon Christes preesthod with the benefites / wherfore I can not refraine but that I muste cyte moche of it for the confirmacion of those thinges which you nowe haue sayde for on this maner we reade there in the seuenth chapter And they were made many preestes because by deathe they were not suffered to continewe / but this because he continueth for euer hathe an euerlastynge preesthod wherfore he can saue for euer them that come to God by hym alwayes beynge to make intercession for vs / for it was meete that we shulde haue suche a holy bysshoppe harmeles vndefyled seperated frō synners and hygher then heauen whithe neadeth not dayly as yonder high preestes to offre fyrst for his owne synnes and then for the people / for that he dyd when he offred vp hym selfe ones for all I pray you what could be sayd more playnly bothe of Christes office and his preesthod Fyrste he maketh the preesthod of the lawe for a tyme but Christes preesthod for euer Then he sayth that we be so saued by Christe if by hym we go vnto God fynally he describeth vs an hygh preest holy and harmeles whiche offred not to God the father for hym selfe but for vs not a sacrifice cōmaunded by the law but his owne selfe I thynke verely that they which heare or reade these thynges and are not feared from the callynge vpon sainctes shall scarsely haue any part in the kyngdome of God S. I thynke that that in Iohans gospell belōgeth hither Ioh. 14. Christe calleth hiselfe a way wherby it is gone vnto the father Also that as oftē as Paule sayth the waye to the father is open for vs by Christ onely G. So it is and therfore before all thynges we haue nede that Christes glory here be cōfyrmed moreouer when that it is confirmed thē we must se that the sainctes be not depriued of theyr prayses And truely for my part I know that Christ onely forgeueth synnes geueth rightuousnes and geueth euerlastīge lyfe For that cause he only is to be called vpon in all necessities / for so it shall come to passe that seynge he is gyuen vs of the father in the stede of a patron mediatour and an atonemētmaker he wyl helpe vs so moch the more diligently these I saye I knowe And this notwithstanding I can not abide the vnwise comunication of certaine which when they heare that holy mē or sainctes are deed and reast in Abrahams bobosome dispyse thē strayght wayse so speakynge of them that yf they were ruffians they coulde speake no more irreuerently of thē S. Playnly you be of my iudgement for although they muste neyther be worshyped nor called vpon neyther taken for mediatours yet we must speake reuerētly of them and god must moost honorably be praysed in