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	transgression_n	7,400	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

hath called them he hath iustified scilicet remissionepeccatorū as the Glosse expoundes that place to which agreeth Gorram in Rom. 4. and Pighius often in his controuersie de fide iustificatione But where Christes righteousnesse is imputed there is true iustification which cannot bee perfect without full remission saith Paul Roman 3. Wherefore in saying that wee denie a perfect remission is to deceiue the reader and to abusevs and to accompt this doctrine that the not imputing of sinnes is a perfect forgiuenesse as an absurditie is the disgrace of the scriptures not of vs which are so taught by the Scriptures Sinnes are debtes Math. 18. the creditor beeing satisfied the bond is cancelled the debt remitted God is reconciled to vs by his sonne the price of whose bloud hath satisfied him I. Pet. 1. the vertue thereof hath washed vs Apocal. 1. the hand-writing is fastened to the crosse Colos. 2. the sinne forgiuen vnto vs yet stil we remaine debters otherwise wee neede not dailie pray forgiue vs our debtes Mat. 6. therefore they are remitted because not exacted extreamely not beecause they are taken away radically for Dauid did not pronounce him blessed saith S. Augustine in quo non inuenta c. in whome sinne was not found at all but to whome God impuleth not sinne Who hath had what hee could require death for the transgression of the precept Gen. 3. our Sauiour hath suffered it Phil. ● a curse for the breach of the law he hath borne it Gal. 3. the hugenes of our sinnes cannot prouoke him the price hath sufficed him the lothsomnes cannot offend him his bloud hath purged them No doubt the corruption thereof exhaleth as hee speaketh of themselues a noysome sauour and stench which Dauid confesseth Psal. 38 yet the sonne of righteousnesse hath dispersed the fogge that it cannot ascend to his father and the sweet smelling sauour of his sacrifice Ephes. 5. hath taken away the sent thereof that it cānot annoy him and this is that which Dauid calleth the couering of our sinnes Psal. 32. vpon which both S. Augustine diuinely descanteth If hee haue couered them noluit aduertere hee would not marke them if hee would not note thē noluit animaduertere he would not straightly examine them if not sift them narrowly noluir punire hee would not punish them noluit agnoscere maluit ignoscere he would not acknowledge them he had rather forgiue them and one of their owne Flaminius in his paraphrase vppon the Psalmes dedicated to Cardinall Farnesius excellētly saith Blessed are they whose vnrighteousnes is forgiuen it is woorth the notíng saith he how the Prophet pronounceth them blessed not which are free from sinne cleane without all spot for there is none such liuing but them to whome Gods mercy forgiueth sinnes and them it forgiueth who cōfesse and beleeue that the bloud of Christ is the perfect expiation for their sinnes and offences Who is it then which can lay any thing to the charge of Gods chosen accuse them saith Paule if none can conuince them they are perfectly iustifyed if so then fully remitted so it is saith the Apostle it is God that iustifieth How one of their owne doctors shall expound it in forbearing the punishment beecause hee hath said nolo mortem peccatoris a sinner hee is but I will not that he shal die And that which the schoolemen say that formale peccati is abolished but the materiale remaineth is nothing els but that which we say the guilt is remooued because God is pacified in his beloued yet the reliques of sinne still remaine and dwell within vs euen being regenerate Rom. 7. for if we say we haue no sinne we deceiue our selues but if we confesse thē hee is faithfull and iust to forgiue thē I. Ioh. 1. Now in their opiniō how are sinnes forgiuen by charitie infused which expelleth sin as the light doth darkenes This is the bountie of Gods larges no remissiō of the trespasse for thogh a creditor giue his debtor a stocke to set him vp this new donation cuts not off the former arrerages which when he pleaseth he may exact so that by this doctrine not the almightie recōciled but mā qualified not Christ patient but a qualitie inherent not god by grace pardōing but an instilled vertue expelling sinne is the cause of remission which S. Hilarie manifestly crosseth in saying that the forgiuenesse of sinnes is not probitatis meritum any desert of qualitie within vs but it consisteth in miserendo miserando in the free indulgence of Gods affection compassionating our condition and exuberans bonitas the ouerflowing of his grace abounding to the act of remission which in Iustine Martyr his glosse in Psal. 32. is the not imputing of sinne Blessed saith the Prophet is ●hee to whome the Lord imputeth not sinne that is saith Iustine to whome repenting God doth forgiue his sinne Which not imputing how meanely soeuer they esteeme thereof yet Origen makes the highest step of forgiuenesse the first being dimissio peccati God not obseruing our sin but passing by it as not regarding it the second tectio the couering thereof by his grace the third and highest non imputatio the not imputing them So that the perfect remission of sinnes by Dauid his gradation and Origen his glosse is onely the not imputing of sinne By which assertion neither these Fathers nor wee doe any way attenuate the burden of sinne as beeing thus easely remitted nor bolster it out as presuming of this indulgent fauour and therefore his flaunt of vanity which followeth might well haue beene spared especially since he laboureth to be an Epitomist For let them shift themselues as they list and scarfe their soares according to their fancies yet no veile nor mantle can couer the deformity of sinne from the piercing eies of Gods perfect vnderstanding from which nothing can be concealed Aunsweare Bullatis vt mihi nugis Pagina turgescit saith the poet these are the trappinges of Balaams beast a vaine rhetoricall flourish the displayed streamer of a dastard spirite either distrusting his cause for which hee hath entred the field or the weakenesse of his argumentes wherewith hee should maintaine it His conscience knoweth it because our writinges declare our preachinges declame that with Abacuck wee confesse that as Gods eies are pure not induring to see euill or to behold iniquitie so they are piercing searching the very hart and reines that he detesteth a sinner cane peius angue worse then a serpent for vnto the dragons he said Praise the Lord ye serpents Psal. 148 but vnto the sinner he saith Why doest thou preach my law and takest my couenant in thy mouth that the filthy leprosie of our sinnes make him loath vs and vs also loth to looke vp to him facies peccatorum as Dauid calles it Psal.

cōdemn vanished not by their authoritie personall but the power of the word the principall weeding hooke that cuts vp the tares Math. 13. so were the patrons of circumcision confuted in that Councell Act. 15 by Moses lawe so the Arrians in the Nicen Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued their deaths wound by the sword of the spirit which is the word of God Eph. 6. But the Protestants admitting of the sole Scripture as Vmpire and Iudge in matters of controue●sie and allowing no infallible interpretor thereof but remitting all to euery mans priuate spirit and singular exposition cannot possibly without error winde themselues out of the Laborinth of so many controuersies wherwith th●ey are no so inueagled and intricated Aunswedre Ignorance ioyned with malice is importunate this section concerning the authoritie and Interpretation of Scriptures hath receiued a sufficient answere ridding vs from all blame for admitting that which Christ commaundeth whose will is that we should search the scriptures Iohn 5. which are not onely witnesses of him but Iudges for him therefore called the rule of life and beleefe discerning the crooked from that which is straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Paul termes it Phil. 3 the one rule not partiall as Bellarmine calles it but totall perfect Else were it no rule sayth Theophylact if it admitted either appositiō or ablation the ignorance thereof is the cause of error by our Sauiour his iudgement Math. 22. the inquirie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more exact addition thereuuto is heresie in the opinion of Basil it driueth from the Church as Christ the marchandize out of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all iarre which might engender controuersie sayth Constantine the famous Emperour by it onely were the Arrians quelled as Theodoret witnesseth to it from the Councelles Saint Austen reuoketh Maximinus the hereticke not doubting there to giue him the ouerthrow for whether shall wee goe sayth Peter Iohn 6 thou hast the wordes of eternall life which woord written teacheth all thinges that concerne both our faith the life of this our pilgrimage 2. Cor. 5. and our saluation the glory of our purchased heritage working in vs sayth Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● euerie excellent vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sincere knowledge without spot or error and as the night extinguisheth not the starres it is the comparison of Zepherinus a Pope so no worldly pollution no soul heresie cā obscure or infect the mindes of the faythfull sacrae scripturae firmiter inhaerentes which holde themselues fast to the holy scriptures Other testimonies thou mayst beleeue or not beleeue according as thou shalt trust them sayth Austen but these are subiect to no humane iudgement beeing the sole and supreme iudge of all writings and decreementes saith hee else where and so the fittest Vmpire in all controuersies The same wee say of Interpretation appealing to the spirite working vppon the heart and the Scriptures explaning themselues the twoo most infallible interpretours For if that rule of the lawyers bee sound and currant Eius est interpretari cuius est condere hee may best expound the law which made it surely the speaches in holy writt being the motions and dictates of the spirite 2. Pet. 1 no expositor can be so sound and infallible as himself who best vnderstandeth his owne secretes 1. Cor. 2. and therefore Ierome thinkes that any sence which he giueth not that wrate it is an heresie Where if Bellarmine his obiection be recōmenced that the holy Ghost speaketh not and that the scriptures are as the philosopher said of law bookes Mutimagistri dumme schoolemasters Iudex mortuus a dead iudge as Canus cals it that is false for God saith the Apostle spake vnto vs by his prophets now by his sonne Heb. 1 not viua voce for they were deade but by their writinges and the word of exhortation speaketh vnto vs as vnto children Heb. 12 and the law hath a mouth Deu. 17. the scripture saith Chrisostom seipsam exponit expoundes it selfe not permitting the auditor to erre and doth present Christ vnto vs being vnderstood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the holy Ghost saith Theophyl For the teacher may bee a latere tuo but if there bee nullus in corde tuo thou canst not vnderstand saith Austen But because the holy Ghost appeared sometime in the forme of a Dooue therfore they take it hee hath that qualitie of dooues Aspicis vt fugiant ad candida tecta columbae to delight and reside only in glorious assemblies in general councels or in the radiant dooue-cote of the Popes braine but the Apostle giues that priuiledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery spirituall though a priuate man ● Cor. 2. For hee respectes not persons no● places nam vos vnctionem habetis sayth S. Iohn you also haue the annointing those were priuate men Which annointing teacheth you all thinges neither neede you vt quis that any man or Angell or Councell or Pope should teach you and therefore the scripture beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule which cannot erre the spirite inwardly and the woord outwardly are the most infallible interpreters for exposition and by consequent the onely arbiter for controuersies beecause hee which knowes the trueth may soone discerne of a lie by S. Iohn his rule for that no lie is of the truth And they which know the truth saith Aquinas habent sc●ētiam discernendi agnoscendi haereticos haue the perfect vnderstanding to discerne and know heretikes and by knowing them to auoide them for that cause by Dauid called a guide to our pathes by S. Peter a light in darken●s by S. Austen the ballance to weigh all opinions whether light or heauie the touchstone to trie the mettall whether base or pure whether currant or counterfaite saith Chrysostome the only Ariadnees threed to extricate our inclosure within any maze of empestered errors the Alexanders sword to cut the Gordian knot of the most inexplicable ambiguities Vppon all which premisses wee conclude that the scriptures hauinge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiencie in themselues authoritie from the spirite thereby haue potéstatem decernendi power to iudge and for the exact knowledg they affoord haue vim discernendi faculty to discerne betwene trueth and falsehood therefore the Protestantes to bee commended for admitting them the sole Vmpiere in-controue●sies the most certaine interpreters of themselues Onely wee pray with Dauid renouncing our owne insight Open thou our eies that we may see the woonders of thy law viz the assistance of the spirite which both giues the sence thereof and mooues the assent therevnto saith Bernard And the i●reconciliable iarres betwixt them and the Puritanes in essentiall pointes of faith giue sufficient testimonie