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	threaten_v	4,607	5	10.0030	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06491	The chiefe and pryncypall articles of the Christen faythe to holde againste the Pope, and al papistes, and the gates of hell, with other thre very profitable and necessary bokes the names or tyttels, whereof are conteyne in the leafe next followynge. Made by Doctor Marten Luther. To the reader. In thys boke shal you fynde Christian reader the ryght probation of the righte olde catholyke Churche, and of the newe false Churche, whereby eyther of them is to be knowen. Reade and iudge.; Selections. English	Luther, Martin, 1483-1546.; Lynne, Walter.	1548 (1548)	STC 16964; ESTC S108922	81,794	252

synne and also of Christ our sauyour crepte in and they be euen the ryghte doctryne of the heathen which we can not suffer For yf thys doctryne be true then dyed CHRISTE in vayne seynge there is no wicknednes or synne in mā wherfore he ought to dye Or elles he dyed onely for the body and not for the soule also forsomuche as the soule is safe and onely the body worthy of deathe Of the lawe Wherfore the lawe is geuen Here holde we that the lawe is geuen of God fyrst for to anoyde synne by threatenynge and feare of punishement And also by promyses and offeringe of grace and benefites Howbe it all this as concernyng iniquitie for as muche as synne hathe wrought in man is very euill chaunced Rawe wicked persons For some are thereby become worse As they that be enemy to the lawe because she forbiddeth that whiche they woulde fayne do And cōmaundeth that whiche they are not willinge to do In so moche that wher as they may cōueniētly withoute punysshemēt they do more agaynst the sawe nowe than they did before These are euē suche rawe and wicked persons which ceasse not to do wickedly where as they maye haue tyme and place Ipocrytes and false sainctes The other become blynde and arrogaunt thinckynge that they do kepe and can kepe the lawe of theyr owne strength as euen nowe was rehersed aboue of the Scool Theologiēs Out of these come the Ipocrites and false saynctes Offyce power of the lawe But the Chiefe and pryncipal office or power of the law is that she opē the originall synne with al her frutes and shewe vnto man how depely his nature is fallen and howe miserably it is destroyed as vnto whome the lawe must declare that he hath no God nor yet regardeth God but worshyppeth straunge Goddes which before or without the lawe he coulde not haue beleued Therewith becometh he fearfull humble abasshed desperate and would fayne be holpen but knoweth not howe and beginneth to become enemy vnto God and to murmure c. This is it that Saynte Paule sayth Rom. iii. The lawe causeth wrath And Rom. v. Synne increasseth thorough the lawe Roma iii. v. Of Penaunce Thys offyce kepeth the newe Testament and teacheth the same also as S. Paule Rom. i. doth saynge The wrath of God apereth from heauen agaynst al men Rom. i. Item iii. All men are debters before God And no man is ryghteous before hym Rom. iij And Christe Ioh. xvi The holy gost shal rebuke the world of Synne Ioh. xvi This is euē the thōderbolt of god wherewith he striketh downe al in one heape bothe the open synners and the false saynctes suffereth none to haue right but dryueth them all together into feare desperation Thys is the hammer as Ieremy sayth Ie. xxiij my worde is a hāmer that breaketh harde stones Right contrition This is not actiua contritio a made repentaunce But passiua contritio the ryght repentaunce of the harte the sufferyng and fellynge of death Beginnyng of ryght penaunce And thys is euen the beginnynge of the ryghte Penaunce and man must here heare this sentence It is al in vayne with you all whether ye are open synners or saynetes ye muste al become and do otherwyse than ye are and do yet Be ye as great wyse myghtye and holy as ye wyl here is no man ryghteous Promyse of grace But vnto thys offyce doth the newe Testament by and by minister adde the comfortable promise of grace through the Gospel whiche muste be beleued as Christe sayeth Marc. i. Repente and beleue the gospel Mar. i. That is become and do otherwise and beleue my promyse And a littel before hym Iohn is named A preacher of repentaunce for the remission of synnes That is he shoulde rebuke them all make them synners that they might knowe what they were before God and knowledge them selues as damned people and so to be prepared for the Lorde to receyue hys grace of him to hope and accepte remissyou of synnes For thus sayth Christe him selfe Luce xxiiij That repentaunce and remissyon of synnes muste be preached in hys name amonge all nations Luce. xxiiij Offyce of the lawe without additiō of the Gospel But where as the lawe doth dryue thys her offyce onely withoute additiō of the Gospell there is death and hell And man must dispayre euē as Saul and Iudas dyd accordyng to the saynge of Saynt Paul The lawe slayeth through Synne Comforte of the Gospell And agayn The gospel doth not alwayes vse one manner or f●ssyon to geue cōforte and forgeuenes But by the worde sacracrament and suche lyke as we shall heare to thintent that the redemptiō be plenteous by God accordynge as the C. xxx Psalm sayeth agaynst the great captiuite of synne Psalm C. xxx But nowe must we make a comparyson betwene the false penaunce of the Sophistes and the righte Peuaunce whereby they may bothe so moche the better be vnderstande ¶ Of the false Papisticall Penaunce Vnpossyble was it that they should teache ryght of Penaunce whylest they knewe not the ryght synne For as is sayd aboue they holde a wrōg opinion cōcernyng the original synne Doctrine of the scoole Theologyens For they saye that the naturall powers of man dyd remayne hole and vncorrupte And that the discretion of man can teache ryght and the wyl of man can do ryght thereafter And that God vndoubtedly geueth hys grace whan a man doth so muche as is in hym after hys free wyli Out of thys must nedes followe that they onely repented the Actuall Synne as euyll thoughtes whereunto the Actuall dede dyd consente for euyl motyons lustes desyres and appetites was no synne with them euil wordes and euyll workes whiche the free wyll myght and coulde fulwell haue left vndone And to suche penaunce they putte three partes Contrition Confessyon and satisfaction with thys comforte promyse that yf a man hadde ryghte contrition were duely shryuen and made satisfaction than hadde he there by deserued forgeuenes and had made satisfaction for the synne before God And so they taught the people in Penaunce to truste in theyr owne workes Thereby came thys worde in vsage when the common Shrifte or Confessyon was read to the people Spare me Lorde god c. preserue my lyfe vntyl I may do penaunce for my synnes and amende my lyfe Here was no Christ nor any thing of fayth remembred But men did hope by theyr owne workes to ouercome ●ynne to quenche it before God To that intent dyd we also become Priestes and freers because we woulde sette oure selues agaynst synne Contrition As touchynge contrition thus was the matter handled for asmuch as noman was able to cal to remembraunce al hys synnes specially such as were cōmitted throughout the hole yere they dyd cōueye the matter thus whē the forgotten synnes came afterwardes to

and ful of good workes Insomuche that we therevpon dyd parte and sell vnto other of oure good workes and the ouerplus more than was necessary vnto vs for to obtayne saluation Thys is true there are sealles writtynges examples ynough in hande These had no nede of repentaunce for what shoulde they repente seynge in euyl thoughtes they dyd not consente what shoulde they confesse why lest they dyd abhorre wordes Vvherfore shoulde they satisfye seynge they were not giltye of the dede So that they also myght sel vnto other poore Synners th●yr ryghteousnes whiche was more then requisite Such Sayntes were also the Pharisees and Scrib●s in Christes tyme. Iohn Baptiste the ryghte preather of repentaunce Here cometh the fyery Angell S. Iohn the ryght Preacher of penaunce and stryketh with a thonder bolthe together in one heape sayng Repent Nowe thincke they we haue repented al ready These do thynke we haue no nede of repentaunce Mat. iij But Iohn sayth Repente bothe for ye are false repenters than are these false saynetes and haue bothe nede of remissyon of synnes for as muche as ye bothe do not yet knowe what the ryght synne is I omitte that ye shoulde repente it or eschewe it There is none good of you ye are ful of vnbelefe blyndenes and ignoraunce of God and hys wyl For there is he manifestly of whose plentifulnes all we must receyue grace for grace and no man without hym can be righteous before God Ioh. i Therfore yf ye wyl repente repente truely For your penaunce is in vayne And ye Hypocrytes that haue no nede of repentaunce ye progenye of vypers who hath certified you that ye should escape frō the wrath of God to come Euen so preacheth also S. Paul Ro. iij. saynge There is none that vnderstandeth none ryghteous none that seketh after God none that doth good no not one They are al gone oute of the waye and are made vnprofitable Rom. iij Psalm .xiiij. liij L. xliij And Act. xvij But nowe God bid beth all men euery where repente Al men sayth he none excepte that is a man Act. xvij Right repentaunce Thys repentaunce teacheth vs to knowe the sinne namely that with vs all is lost and that euen heare and skynne be naught that we muste be renewed and become other menne Thys repentaunce is not patched vnparfect and beggerly as the other whiche repented the actuall synne neither is it also vnsure as the other For she disputeth not which be synne and which be no synne But she breaketh al in peces and sayth That it is al synne and nothynge but synne with vs. what shoulde we seke longe and make diuision distinction or difference Contrition Therfore is also here contrition not vnsure for there remayneth nothyng whereby we might thynke any good to satisfye for synne But a bare and sure fayntnes in all that we are thynke speake or do c. Confessyon In lyke maner can also confessyon not be false vnsure or vnperfect for whosoeuer confesseth that al thynges are no thynge but synne with hym comprehendeth al synnes and leaueth none be hynd neyther doth he also for gette any Satisfaction Euen so can not the satisfaction also be vnsure for she is not oure vnsure synful worke But the passyou and bloude of the innocent lambe of God which beareth the synnes of the worlde Right repentaunce Of thys repentaunce preacheth S. Iohn and after hym Christe in the Gospell and we also With thys repentaunce do we thruste doune to the grounde the Pope and al whatsoeuer is buylded vpon oure good workes For it is al buylded vpon a rottē vyle grounde whiche is called good workes or lawe notwithstādyng that there is no good worke but all euyll workes And that no man fulfylleth the lawe as Christ Ioh. vij sayth but al men transgresse it Ioh. vij Therfore is that buyldyng altogether false lyes and hypocrisy where as it semeth to be moost holy and moost fayrest And thys repentaunce continueth amonge the Christians vntyll death for she sighteth with the remnaunt of synne in the flesshe throughoute the whole lyfe As Saint Paul Rom. vij witnesseth that he dyd stryne with the lawe of hys membres c. Ro. vij And that not by hys owne power but through the gyfte of the holy goost which also followeth the forgeuenes of synnes The same gyfte clenseth and wepeth away dayly the remanaunt of synne and laboureth to make man ryght pure and holy Of thys knoweth neyther Pope Theologians Iuristes nor any man But it is a doctryne from heauen declared by the Gospel and must be called heresy amonge the vngodly sainctes Agayne yf there shoulde come any sectysshe spirites as paraduēture there are some ready at hand at the tyme of commotion come euen to myne owne face which holde opinion that al such as ones haue receyued the spirite or remissyon of synnes or are become Christians afterwardes synne agayn do continue neuertheles in faithe and that suche synnes are nothynge preiudicial vnto thē and crye thus Do what thou lyst yf thou doest beleue all is nothyng for fayth quencheth al synne c. And say moreouer yf any man synne after the fayth and spirite that thā he hath neuer hadde the faith and spirite a ryght Of suche frantike men haue I had many before me And I feare that yet in some there reigneth suche a deuyll Therefore is it necessary to knowe and also to teache that yf the holy people aboue that that they yet haue and feale the original synne agaynste the whiche also they dayly repente and stryue any waye fal in open synne as Dauid in aduoutry murther and blasphemye of God ij Re. xi that as then the faith and spirite hath ben awaye For the holy goost suffereth not synne to beare rule and to gette the vpper hande that the be committed But hyndereth and defēdeth that she cā not do what she wyll But yf she doth what she wyll then is fayth gone and the spirite is not there for it is as Saynt Iohn sayth i. Ioh iii whosoeuer is borne of God sinneth not and can not synne And it is also very true as the same Saint Iohn writteth i. Iohn i yf we saye that we haue no synne we lye and goddes trueth is not in vs. Of the Gospell We wyll nowe retourne agayne to the Gospell whiche geueth not alwayes one manner of waye counsail helpe and remedy agaynst synne for God is aboundantly ryche in his grace Fyrst thorough the worde by the mouth of the preacher wherein is preached remissyō of synnes throughout all the worlde which is the proper offyce of the gospel Secondly through baptisme Thirdely by the blessed Sacrament of the aulter Fourthely by the power and aucthoryte of the keyes and also per mutuum colloquium et consolationem fratrum Matthei xviii Vbi duo fuerunt congregati c. Of Baptisme Baptysme is nothynge elles but