Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15735	A defence of M. Perkins booke, called A reformed Catholike against the cauils of a popish writer, one D.B.P. or W.B. in his deformed Reformation. By Antony Wotton.	Wotton, Anthony, 1561?-1626.; Perkins, William, 1558-1602. Reformed Catholike.; Bishop, William, 1554?-1624. Reformation of a Catholike deformed: by M. W. Perkins.	1606 (1606)	STC 26004; ESTC S120330	512,905	582

consequence is worse than before for who sees not that there may be other meanes of beleeuing repenting namely inclining the wil by grace The antecedent also is false for God being a good Lord may inioyne his seruant that which he made him able to performe though by his owne fault he be now vnable speaker W. P. Obiect III. If man haue no free will to sinne or not to sinne then no man is to be punished for his sinnes because he finneth by a necessitie not to bee auoided Answere The reason is not good for though man cannot but sinne yet is the fault in himselfe and therefore he is to be punished as a bankrupt is not therefore freed from his debtes because he is not able to pay them but the bils against him stand in force because the debt comes through his owne default speaker D. B. P. 3 Obiect If man haue no free will to sinne or not to sin then no man is to be punished for his sinnes because he sinneth by a necessity not to be auoided He answereth that the reason is not good for though man cannot but sinne yet is the fault in himselfe and therefore is to be punished Against which I say that this answere supposeth that which is false to wit that a man in sinne cannot choose but sinne for by the helpe of God who desireth all sinners conuersion and thereunto affordeth grace sufficient a sinner in a moment may call for grace and repent him and so choose whether he will sin or no and consequently hath free vvill to sin or not to sin And that example of a bankerupt is not to purpose for he cannot when he will satisfie his creditours who content not themselues vvith his repentance vvithout repay of their money as God doth speaker A. W. Here againe Master Perkins denies the consequence that therefore a man is not to be punished for sinning because he hath no free will to sinne or not to sinne The reason of his denial is that which I answered in the second obiection he may iustly be punished though he haue not free will not to sinne because it is by his owne fault that he hath it not You replie that the answere supposeth that which is false The answere doth not suppose it but as I haue shewed plainly denies the consequence How your conceit that euery man hath helpe of God so that he may repent and beleeue when he will can stand with Austins iudgement before set downe let euery man that hath reason consider The example of the bankerupt is fully to the purpose for which Master Perkins brings it to shew that a man is not alwaies therfore to be borne with for not doing that which hee is inioyned because hee cannot doe it for when it is through his owne fault that hee cannot why should hee escape Now concerning the force of this argument heare S. Augustines opinion in these wordes Neither are we here to search obscure bookes to learne that no man is worthy of dispraise or punishment which doth not that vvhich he cannot doe for saith he doe not shepheards vpon the dovvnes sing these things doe not Poets vpon the stages act them Doe not the vnlearned in their assemblies and the learned in their libraries acknovvledge them Doe not maisters in the schooles and Prelats in the pulpits and finally all mankind throughout the vvhole vvorld confesse and teach this to wit that no man is to be punished because he did that which he could not choose but doe Should he not then according to S. Augustines censure be hissed out of all honest company of men that denieth this so manifest a truth confessed by all Mankind How grosse is this heresie that so hoodeth a man and hardneth him that be he learned yet he blusheth not to deny roundly that which is so euident in reason that euen naturall sense doth teach it vnto shepheards God of his infinite mercie deliuer vs from this straunge light of the new Gospell speaker A. W. Saint Austin disputing in that booke against the Manichees who hold that there were two soules in euery creature of two diuers substances the one good the other bad by which they are forced to doe good or euill as either of them could ouercome other refutes them by this reason among other that if men doe well or ill by constraint they were neither to be praised nor dispraised for it That he is thus to be vnderstood not onely the course of his disputation shewes but also the definition that he brings of will Will saith Austin is a motion of the minde no man constraining it to the not losing or to the getting of something I shewed before that we admit no such necessitie of sinning but onely affirme that whatsoeuer a naturall man doth it is sinfull so that wee grant him libertie from constraint for the doing or not doing this or that action but denie that any action he doth is free from sinne and therefore he sins necessarily in all he doth The second poynt Of Originall sinne speaker W. P. The next point to be handled is concerning Originall sinne after baptisme that is how farforth it remaineth after baptisme A point to bee well considered because hereupon depend many points of Poperie I. Our consent Conclus I. They say naturall corruption after baptisme is abolished and so say we but let vs see how farre it is abolished In originall sinne are three things I. the punishment which is the first and second death II. Guiltines which is the binding vp of the creature vnto punishment III. the fault or the offending of God vnder which I comprehend our guiltines in Adams first offence as also the corruption of the heart which is a naturall inclination and pronenes to any thing that is euill or against the law of God For the first wee say that after baptisme in the regenerate the punishment of originall sin is taken away There is no condemnation saith the Apostle to them that be in Christ Iesus Rom. 8. 1. For the second that is guiltines we further condescend and say that is also taken away in them that are borne anew for considering there is no condemnation to them there is nothing to bind them to punishment Yet this caueat must be remembred namely that the guiltines is remoued from the person regenerate not from the sinne in the person but of this more afterward Thirdly the guilt in Adams first offence is pardoned And touching the corruption of the heart I auouch two things I. That that very power or strength whereby it raigneth in man is taken away in the regenerate II. That this corruption is abolished as also the fault of euery actual sinne past so farre forth as it is the fault and sinne of the man in whom it is Indeede it remaines till death and it is sinne considered in it selfe so long as it remaines but it is not imputed

as you haue heard out of the Councell of Trent in the beginning of this question that many actes of faith feare hope and charity do goe before our iustification preparing our soule to receiue into it from God through Christ that great grace speaker A. W. If the matter be not great it was but a small fault to be short in it yea the contrarie had been a fault indeed It is not handled by the way but propounded in plaine tearmes as a second difference betwixt vs and you speaker D. B. P. M. Perkins Doctor like resolueth otherwise That faith is an instrument created by God in the hart of man at his conuersion vvhereby he apprehendeth and receiueth Christs righteousnes for his iustification This ioyly description is set downe without any other probation then his owne authoritie that deliuered it and so let it passe as already sufficiently confuted And if there needed any other disprofe of it I might gather one more out of his owne explication of it where he saith that the couenant of grace is communicated vnto vs by the word of God and by the Sacraments For if faith created in our harts be the only sufficient supernaturall instrument to apprehend that couenant of grace then there needs no Sacraments for that purpose and consequentlie I would faine know by the way how little infants that cannot for want of iudgement and discretion haue any such act of faith as to lay hold on Christ his iustice are iustified Must we without any warrant in Gods word contrary to all experience beleeue that they haue this act of faith before they come to any vnderstanding speaker A. W. If it would haue serued your turne to cauil at you would haue found Master Perkins reason and not haue iested at his authoritie I will plainly propound it for all men to iudge of your dealing That whereby Christ is to be receiued is an instrument to applie Christ. But faith is that whereby Christ is to be receiued Therefore faith is an instrument to applie Christ. To this you answere nothing but frame an argument against the question as you would haue it thought out of Master Perkins his owne explication of it Your argument is If faith created in our hearts be the onely sufficient supernaturall instrument to apprehend the couenant of grace then there need no Sacraments You should adde as supernaturall instruments to that purpose But there is need of the Sacraments Therefore faith is not the onely sufficient supernaturall instrument to apprehend the couenant of grace First there is more in your conclusion than in the question The question is whether faith be a supernaturall instrument created to that purpose or no your conclusion is that faith is not that onely supernaturall instrument Secondly I denie the consequence of your proposition you may as well say for that Master Perkins sets downe too that if faith be the onely instrument then the word is needlesse The Word and Sacraments applie Christ outwardlie as meanes on Gods part faith receiues it in on our part the holie Ghost inlightening and inclining our hearts thereunto Little infants in my poore opinion haue no act of faith but are iustified without any thing done by them God for Christs sake according to his euerlasting election forgiuing their sinnes and adopting them for sonnes and heires of glorie speaker W. P. In this their doctrine is a twofold error I. that they make faith which iustifieth to go before iustification it selfe both for order of nature and also for time whereas by the word of God at the very instant when any man beleeueth first he is then iustified and sanctified For he that beleeueth eateth and drinketh the bodie and blood of Christ and is alreadie passed from death to life Ioh. 6. 54. speaker D. B. P. But to returne vnto the sound doctrine of our Catholike faith M Perkins finds two faults with it one that we teach faith to goe before iustification whereas by the word of God saith he at the very instant when any man beleeueth first he is then both iustified and sanctified What word of God so teacheth Marry this He that beleeueth eateth and drinketh the body and blood of Christ and is alreadie passed from death to life I answere that our Sauiour in that text speaketh not of beleeuing but of eating his bodie in the blessed Sacrament which who so receiueth worthely obtaineth therby life euerlasting as Christ saith expressely in that place And so this proofe is vaine speaker A. W. If you had meant plainly you should haue reported Master Perkins reproofe of your opinion truly as he hath deliuered it that you make faith goe before iustification not onely in order of nature onely which we grant but in time also which we denie If I should onely say the contrarie that our Sauiour doth not speake there of the Sacraments I might conclude by as good reason as you doe and so this answere is vaine But I oppose to your authoritie not mine owne which is nothing worth but your owne writers yea the Councill of Trent which leaues it free to al men to expound that chapter either of the spirituall eating of Christ by faith only or of eating him really in the Sacrament And this libertie is grounded vpon the diuersitie of opinions among the Fathers concerning the sense of that chapter This is sufficient to make Master Perkins reason good against your deniall speaker D. B. P. Now will I proue out of the holy Scriptures that faith goeth before iustification first by that of S. Paul VVhosoeuer calleth on the name of our Lord shall be saued but how shall they call vpon him in vvhom they doe not beleeue hovv shall they beleeue vvithout a preacher c. Where there is this order set downe to arriue vnto iustification First to heare the preacher then to beleeue afterwards to call vpon God for mercy and finally mercie is graunted and giuen in iustification so that prayer goeth betweene faith and iustification speaker A. W. Prayer commeth betweene in nature but not in time for hee that rests vpon God for saluation in Christ doth withall call vpon God for pardon of his sinnes whereupon iustification followes immediatly though not alwaies in a mans owne feeling speaker A. W. This S. Augustine obserued when he said Faith is giuen first by which vve obtaine the rest And againe By the lavv is knovvledge of s●nne by faith vve obtaine grace and by grace our soule is cured The rest that Austin speakes of are graces of sanctification or as he calles them there good workes in which we liue and these are supplied euery day by God or at least the increase and vse of these vertues whereby wee liue godly in the world such is the cure of the soule by grace to the louing of righteousnes and doing the works of the law speaker D. B. P. If we list to see the practise of

no pleasure True for such Belly-gods and th●● followers speaker A. W. What a bad practise and foolish question are these of yours Master Perkins saith that fasting of it selfe conferres no more to the obtaining of heauen then eating doth You leaue out the principall point in reporting his opinion and then you aske why the Niniuits fasted if eating be as acceptable to God you must adde of it selfe as fasting because though of it selfe it pleased not God yet as part of repentance it doth when it shewes humiliation and sorrow But they might haue fasted long inough without being humbled and haue bin neuer awhit the neerer for it But let it be granted that fasting did please God of it selfe as prayer doth will you thereupon conclude that therefore it satisfies Gods iustice Proue the consequence Iohn Baptist is described to haue liued vpon such meate as the place where he abode did ordinarily afford but it is not said that he vsed a thin diet much lesse is he commended for it as if the thing of it selfe had pleased God It was fit for him by the extraordinarie direction of Gods spirit to follow such an austere course of life not to satisfie for any punishment but to make the Israelites the more carefully attend so extraordinary a mans preaching The reward that God will giue to them that in priuate repent of their sinnes with fasting is not because fasting of it selfe pleaseth him but for that such fasting is part of their repentance speaker W. P. Thirdly and lastly almes deedes cannot be works of satisfaction for sinnes For when wee giue them as we ought wee doe but our dutie whereunto wee are bound And we may as well say that a man by paying one debt may discharge another as to say that by doing his dutie he may satisfie Gods iustice for the punishment of his sinnes These we confesse be fruits of faith but yet are they no workes of satisfaction but the onely and all-sufficient satisfaction made to Gods iustice for our sins is to bee found in the person of Christ being procured by the merit of his death and his obedience And thus our doctrine touching satisfaction is cleared and it is to be learned carefully of our common people because the opinion of humane satisfaction is naturall and sticks fast in the heart of naturall men Hereupon when any haue sinned and feele touch of conscience any way their manner is then to performe some outward humiliation and repentance thinking thereby to stop the mouth of conscience and by doing some ceremoniall duties to appease the wrath of God for their sinnes Yea many thinke to satisfie Gods iustice by repeating the Creede the Lords prayer and the tenne Commandements so foolish are they in this kinde speaker A. W. A man might suppose that this man were pretely well seene in Carolo Bussone that thus ruffleth in graue matters with his simple Similes If the similies were as simple as your answers to them a man should lose both his time and his labour to reade either of them shew their vnfitnes for the purpose if you can speaker D. B. P. That Almesdeeds redeeme our sinnes purge vs from them and make all things clean vnto vs hath bin already proued out of holy scriptures I will ioyne thereunto this one testimonie of that worthy Maityr Saint Cyprian Our frailtie could not tell vvhat to doe vulesse the goodnes of God by teaching vs the vvorkes of iustice and mercy had shevved vs a certaine vvay of preseruing our saluation which is that vvith Almesdeeds we might vvash cleane avvay the filth of sins vvhich vve had contracted after Baptisme The holie Ghost speaketh in the Scripture and saith Sinnes are purged by almesdeeds and saith speaker A. W. Cyprian intending to exhort all men to almes deeds is somewhat too farre caried with his earnestnes to perswade especiallie since he ascribes to it the purging of sin whereas it can reach no farther at the vttermost by your doctrine then to satisfie for the temporall punishment His proofe out of scripture is not there to be found for though your vulgar translation haue it yet it is not in the originall nor in your interlinear Bible nor in Montanus nor in the Chaldee Paraphrase nor in Vatablus The Greek seemes to haue had it added out of the Apocryphall speaker D. B. P. Now to M. Perkins Simile We deny that a man is bound to giue all the almes that he can We are bound to giue that which we may well spare when there is great want But almes which is a part of satisfaction is not giuen out of our superfluity but spared from our necessarie vses And is many times bestowed when there is no such great need vpon building Schooles Colledges Hospitals and Chappels And this may serue to answere M. Perkins Similes against these three workes of satisfaction If any man desire to know why wee make speciall reckoning of these three workes it is principally for two causes First we being to satisfie must performe it with such things as be our owne which be of three sorts either they belong to our soule or to our body or to our externall goods the goods of our mind we offer to God by prayer by fasting and other bodily discipline we exhibite vnto him A liuing hoast holy and pleasing God By Almesdeeds we make him an agreeable present of our goods Secondly all sinne as S. Iohn teacheth may be reduced to three principall heads The concupiscence of the flesh that is heacherie which is cooled by fasting and such like afflicting of the bodie Concupiscence of the eyes Couetousnes which is purged and chased away by almesdeeds And pride of life which is suppressed by humble prayer and often meditation of our owne miseries speaker A. W. When we giue almes as we ought saith Master Perkins we doe but our dutie You answer that we are not bound to giue all the almes we can Is this to gainsay him We are bound to spare euen from our necessarie vse when the necessitie of our brethren requires it He that hath no more meate than to fill his owne belly is bound to giue his brother part of it if he see him readie to starue As for other giuing when we cannot spare that wee giue and there is no necessitie it is so farre from being a satisfaction for old sins that it is a committing of new But whence comes this distinction It is not either in Cyprian or in Toby or that place thrust into the book of Toby And out of question it was not Daniels meaning that King Nebuchadnezzar should giue to the poore so that he should come into want himselfe by giuing Neither I thinke can you prooue it was our Sauiours meaning when he exhorted the Pharisies to almes deedes But doe you not perceiue that you marre all by this doctrine Who will giue any thing at his death to your Monasteries if he may not by