Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	death_n	sin_n	sin_v	6,726	5	9.1768	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07802	The dovvnefall of poperie proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists: daring them all iointly, and euery one of them seuerally, to make answere thereunto if they can, or haue any truth on their side; knowing for a truth that otherwise all the world will crie with open mouths, fie vpon them, and their patched hotch-potch religion.	Bell, Thomas, fl. 1593-1610.	1604 (1604)	STC 1818; ESTC S113800	116,542	172

good my positiō euen against themselues For seeing as they grant That God beholding all in a generall condemnation for originall sinne saueth the elect of mercie and iustly decreeth to condemne the reprobate for originall sinne it followeth of necessity that either some reprobate shall be saued which the papists neither dare nor may auouch or els that concupiscence remaining after baptisme is sinne indeed which is the doctrine I defend The consequution and illation is euident For if originall sinne be truly remitted in baptisme and be not truly sinne in the baptised then can none be iustly damned that are baptised for how shal they be iustly condemned for that which is remitted it cannot be And to graunt that all baptised persons shal be saued is most absurd neither can I thinke any papist so senselesse as to affirme the same For to name one for all their Pope Boniface the eight who as their owne deere frier Caranza saith entred into the popedome as a foxe reigned in it as a wolfe and died in the end as a dog is not I trow a saint in heauen and yet must we thinke he was baptised or els a terrible vae vobis will fall vpon our papists Now because the papists vse to boast that S. Austen is on their side I will prooue at large that he defendeth this my doctrine here deliuered and that I purpose in God to doe so plainely and euidently as none can stand in doubt thereof that shal seriously ponder my discourse The first place of Saint Austen SIcut caecitas cordis quam solus remouet illuminator Deus peccatum est quo in deum non creditur poena peccati qua cor superbum digna animaduersione punitur causa peccati cum mali aliquid caeci cordis errore committitur ita concupiscentia carnis aduersus quam bonus concupiscit spiritus peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati est quia reddita est meritis inobedientis causa peccatiest defectione consentientis vel contagione nascentis Like as the blindnesse of heart which onely God the illuminatour doth remooue is sinne through which man beleeueth not in God and the punishment of sinne wherwith a proud heart is iustly chastened and the cause of sinne when through the blindnesse of heart any euill is committed euen so concupiscence of the flesh against which the good spirit coueteth is sinne because there is in it disobedience against the gouernment of the mind and also a punishment of sinne because it was rendred to the merits of the disobedient and it is also the cause of sinne by defection of him that consenteth or by contagion of the child that is borne In these wordes Saint Austen expresseth three things precisely first that concupiscence in the regenerate is the punishment of sinne secondly that it is the cause of sinne thirdly that it is sinne it selfe VVhich three S. Austen doth not onely distinguish but withall he yeeldeth three seuerall reasons for the same and that he speaketh of the regenerate it is euident in this because he speaketh of that concupiscence against which the good spirit striueth Most impudent therefore are the papists when they auouch with open mouth that Saint Austen onely calleth it sinne because it is the cause of sinne And the gentle reader may here also obserue that S. Austen compareth concupiscence of the flesh with that blindnesse of heart which breedeth infidelity in man which how great a sinne it is euery one can tell The second place of Saint Austen NEque enim nulla est iniquitas cum in vno homine vel superiora inferioribus turpit●r seruiunt vel inferiora superioribus contumaciter reluctantur etiam si vincere non sinantur For it is some iniquitie when in one man either the superiour parts shamefully serue the inferiour or the inferiour partes stubbornly striue against the superiour although they be not suffered to preuaile These words of Saint Austen are so plaine as the papists cannot possible inuent any euasion at all For he saith in plaine and expresse tearmes that the rebellion which is betweene the flesh and the spirit is sinne yea that it is euen then sinne when it is resisted and cannot preuaile At which time and in which respect the papists will haue it to be merite but no sinne at all Behold a flat contradiction it is sinne saith Saint Austen it is merite and no sinne say the papists The third place of Saint Austen SI in parente baptizato potest esse peccatum non esse cur eadem ipsa in prole peccatum est ad haec respondetur dimitti concupiscentiam carnis in baptismo non vt non sit sed vt in peccatum non imputetur Sequitur non ergo aliquid remanet quod non remittatur cum fit sicut scriptum est propitius dominus omnibus iniquitatibus nostris sed donec fiat quod sequitur qui sanat omnes languores tuo qui redimet de corruptione vitam tuam manet in corpore mortis huius carnalis concupiscentia If concupiscence can both be in the baptised parent and withall be no sinne why is the selfe same made sinne in the child to this this is the answere that the concupiscence of the flesh is forgiuen in baptisme not so that it remaine not but so that it is not reputed for sinne Not any thing therefore remaineth which is not forgiuen seeing that is done which is written God is mercifull to all our iniquities but vntill that be done also which followeth which healeth all thine infirmities which redeemeth thy life from corruption carnall concupiscence abideth in the bodie of this death Saint Austen in these wordes sheweth plainely that concupiscence remaineth aswell in the baptised parent as in the vnbaptised child yet with this difference that it is sinne in the parent though not for sinne imputed but in the child it both is sinne and is also so reputed And the reader must not forget that Saint Austen saith Nothing remaineth which is not forgiuen He doth not say Nothing is sinne that remaineth or thus No sinne remaineth but thus Not any thing remaineth which is not remitted As if he had said sinne indeede remaineth still in the baptised but shall not be imputed to the faithfull Marke well gentle reader the phrase which Saint Austen here vseth It is forgiuen that still remaineth saith Saint Austen or not any thing remaineth which is not forgiuen Therefore he must needes meane that something remaineth which is sinne though pardoned and not reputed sinne For nothing hath need of forgiuenesse but that which is sinne indeed The fourth place of Saint Austen I Deo apostolus non ait facere bonum sibi non adiacere sed perficere Multum enim boni facit qui facit quod scriptum est post concupiscentias tuas non eas sed non perficit quia non

doe they or can they merit ex condigno eternall life or glorie I say merit ex condigno because I willingly graunt with the auntient writers and holie fathers that good workes in a godly sense may be said to merit that is to say to impetrate fauour and reward at Gods hands for his mercie and promise sake who hath promised not to leaue vnrewarded so much as one cup of cold water giuen in his name but they can neuer truly be said to merite for any worthinesse or condigne desert of the works that are done Against which last part I contend with the papists at this present and namely against the late decree of the late Romish Counsell of Trent whose expresse wordes are these Si quis dixerit hominis iustificati bona opera ita esse dona Dei vt non sint etiam bona ipsius iustificati merita aut ipsum iustificatum bonis operibus quae ab eo per Dei gratiam Iesu Christi meritum cuius membrum viuum est fiunt non verè mereri augmentum gratiae vitam aeternam ipsius vitae aeternae si tamen in gratia decesserit consecutionem atque etiam gloriae augmentum anathema sit If any shall say that the good workes of the iustified man are so the gifts of God that they be not also the good merites of him that is iustified or that the iustified man by his good workes which he doth by the grace of God and merit of Christ Iesus whose liuely member he is doth not truly merit the increase of grace eternall life and the consequution of the same eternall life if he shal depart hence in grace and also the augment of glory let him be accursed Here we see the flat doctrine of the Romish Church which whosoeuer will not beleeue stedfastly must bee damned euerlastingly and with fire and faggot bee sent packing speedily Yet that this doctrine is most absurd in it selfe most blaphemous against the free mercie of God and most iniurious to the inestimable merits of our Lord Iesus I vndertake by Gods assistance to prooue by such cleere and euident demonstrations as shal be able to satisfie all indifferent readers and to put the papists to silence for euer in this behalfe The first reason drawne from the holy Scriptures THe first place of holy scripture is conteined in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the gift of God is life euerlasting in Christ Iesus our Lord. This text of scripture doth plainely conuince that life eternall cannot be condignely atchieued by the workes of man for being the free gift of God it can no way be due to the merite of mans worke The Rhemists to extenuate the cleerenesse of this text and as it were to hide and conceale the euidencie thereof doe translate for the Gift of God the Grace of God following their old vulgar Latin edition VVhich translation though in this place it mae be admitted yet doth it not sufficiently expresse the efficacie of the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a gift freely bestowed for which respect their owne famous linguist Arias Montanus who was the onely man chosen as most sufficient for the translation of the old testament out of the Hebrew and of the new out of Greeke and imployed by the king of Spaine for that onlie end did not translate gratia but donatio not grace but donation or free gift Now let vs see and view the iudgement of the holy fathers vpon this portion of holy writ Saint Theodoret hath these wordes Hic non dicit mercedem sed gratiam est enim Dei donum vita aeterna si quis enim summam absolutam iustitiam praestiterit temporalibus laboribus aeterna in aequilibrio non respondent He saith no there reward but grace for eternal life is the gift of God For although one could performe the highest and absolute iustice yet eternall ioyes being weighed with temporall labours are nothing answerable Saint Chrysostome hath these wordes Non eundem seruat oppositorum ordinem Non enim dicit merces benefactorum vestrorum vita aeterna sed donum Dei vita aeterna vt ostenderet quod non proprijs viribus liberati sint neque debitum aut merces aut laborum sit retributio sed omnia illa ex diuino munere gratuitò acceperint He doth not obserue the same order of opposites For he saith not eternall life is the reward of your good workes but eternall life is the gift of God that he might shew that they are not deliuered by their owne strength or vertues and that it is not a debt or a wages or a retribution of labours but that they haue receiued all those things freely of the gift of God Origen writeth thus vpon the same wordes Deum verò non erat dignum militibus suis stipendia quasi debitum alique dare sed donum gratiam quae est vita aeterna in Christo Iesu domino nostro But it was not a thing worthy beseeming God to giue stipends to his souldiers as a due debt or wage but to bestow on them a gift or free grace which is eternall life in Christ Iesus our Lord. Saint Ambrose hath these wordes Sicut enim sequentes peccatum acquirunt mortem ita sequentes gratium Dei id est fidem Christi quae donat peccata babebunt vitam aeternam For as they that follow sinne gaine death so they that follow the grace of Christ that is the faith of Christ which forgiueth sinnes shall haue eternall life Theophilact hath these wordes Gratiam autem non mercedem dixit à Deo futurum perinde ac si inquiat non enim laborum accipitis premia sed per gratiam fiunt haec omnia in Christo Iesu qui haec operatur factitat He said grace not wages was to come from God as if he should say for ye receiue not rewards of labours but all these things are done by grace in Christ Iesus who worketh and doth them Anselmus and Photius haue the same wordes in effect which I omit in regard of breuitie By these manifold testimonies of the holy fathers the doctrine which I defend is cleere and euident viz. that eternall life is the free gift of God and is not merited or purchased by desert of man that eternall life is not a due debt a deserued wages or retribution of mans labours but proceedeth wholy and solie of the free mercy and grace of God that mans workes waighed in the ballance with the ioyes of heauen are nothing at all answerable vnto them To which fathers I will add the verdict of Paulus Burgensis a verie famous popish Spanish Bishop These are his wordes Noluit ergo dicere stipendium iustitiae vita aeterna sed maluit dicere gratia Dei vita aeterna quia eadem merita quibus redditur non a nobis sunt sed in nobis à Deo facta sunt

THE DOVVNEFALL OF POPERIE Proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists daring them all iointly and euery one of them seuerally to make answere thereunto if they can or haue any truth on their side knowing for a truth that otherwise all the world will crie with open mouths Fie vpon them and their patched hotch-potch religion Psal. 116. vers 10. Credidi propter quod loquutus sum LONDON Printed by A. Jslip for Arthur Iohnson and are to be sold at the signe of the White Horse ouer against the great North doore of Paules 1604. TO THE MOST PVissant Wise Vertuous Learned Iudicious and Religious Monarch James by Gods permission and holy ordinance king of England Scotland France and Ireland defendour of the auncient Christian Catholike faith and supreme gouernour within his said Realmes Kingdomes Territotories and Dominions next and immediately vnder God ouer all persons and causes as well Ecclesiasticall as Ciuile THe Truth is of such force most gracious and dread Soueraigne that it hath enforced the professed enemies of truth the cursed brood of English traitorous Iesuits and Iesuited papists I meane to testifie the truth against themselues The secular Seminarie priests the Popes owne deere vassals who professe the selfesame religion with the Iesuits and yeeld the selfe same obedience to the Pope tell vs plainly in printed bookes puplished to the view of the whole world a thing verie rare and greatly to bee admired of such brutish barbarous cruell villanous traytorous and most bloodie dealing practised not onely by their deere brethren the Iesuites but euen by themselues also though not in one or the same degree that my selfe doubtlesse could neuer haue giuen credit thereunto if their owne selues had not so written and so testified against themselues They affirme constantly in many printed bookes published to the view of the whole world that the Iesuits by treacherous practises and most bloodie complots haue long sought for the vtter ruine and conquest of noble England and that their owne hearts and hands had sometime beene imbrewed with the same They affirme against the Iesuits First that they are great lyers Secondly that they are proud men richly apparelled furnished with coaches and attended on with a great traine of seruingmen as if they were Barrons or Earles Yea it is constantly auouched that the Iesuit Gerard had two geldings in a gentlemans stable at thirtie pounds a gelding besides others else where and horses of good vse It is also set downe in print that a Iesuit had a girdle and hangers of thirtie pound price Thirdly that they trowle vp and downe from good cheere to good cheere commaunding their chambers to bee perfumed and gentlewomen to pull off their boots Fourthly that they are great statesmen and that matters of state titles of princes genealogies of kings right of succession disposing of scepters with other matters of like qualitie are their chiefe studies Fiftly that they threaten a conquest and promise great preferment to all that will execute their most traitorous designements Sixtly that they are cruell tyrants and firebrands of all sedition Seuenthly that they are theeues and murderers and that the Iesuit Percie stole seuen and twentie pound of the common money by the consent of the other his fellow Iesuits Eightly that they haue a mint of counterfeit miracles with which they labour to seduce the world Yea that they endeuoured with a false miracle to persuade Sebastian the late king of Portugall to establish a setled law That from thence forward none might bee capable of the crowne of Portugall except hee were a Iesuit or chosen by their societie as at Rome the Pope is chosen by the Colledge of Cardinals Nninthly that the Iesuits are right Machiauels and that whosoeuer will adhere vnto thē must depend vpon the deuil of hell Tenthly that the Iesuits are flat cousiners and that their religion is nothing else but an hotchpotch of omnigitherum And to knit vp all in a word that they are the wickedst men vpon earth They confesse against themselues first that Sanders a secular priest was the architect of religion both in England and in Ireland Secondly that the same Sanders did too much extoll the rebels seeing they were executed by the auncient lawes of our countrey for high treason Thirdly that the Iesuits came into England by the instinct of the deuill and were the chiefest instruments of all traitorous practises against our late Soueraine of most happie memorie Fourthly that popish Seminaries are erected for treason Fiftly that the Iesuits and the secular priests expected a chaunge which now they haue indeed but God bee thanked to their euerlasting woe and griefe Sixtly that the Seminarie priests are sworne to be traytours against their dread Soueraigne and natiue countrey Seuenthly that all Iesuited papists must depend vpon the deuill Eightly that poperie is inseparably annexed with treason Ninthly that the hearts and hands of the secular priests had sometime beene as deepe in treasonable practises as the cursed crew of Iesuits Tenthly that the lawes of the land are iustly made both against the Iesuits and themselues and that they are not put to death for religion but for treason Eleuenthly that long hidden treasons are miraculously reuealed God so appointing it to be done All these asseuerations to be true most dread Soueraine I am readie to iustifie out of their owne printed bookes euen vpon the perill of my life if any of them vpon the like perill will challenge mee to haue charged them falsly in that behalfe This notwithstandlng the Iesuits Seminaries and other Iesuited papists doe still expect a tolleration to liue as they list within your Maiesties kingdomes and dominions that is in plaine English to bee rancke traytours as they haue beene For this end they neuer cease to buzze into mens heads and eares so to withdraw them from their due allegeance and to become popish vassals that the next parliament they shall not faile of their desire Against this cursed brood I haue published many bookes but to this day could I not receiue answere to any of them all Neither can they alledge for their excuse that they haue not seene my bookes or else they would haue answered the same For about a yeere agoe the masked Iesuit E. O. did publish a treatise against two learned writers of this age in which he taketh notice to the bookes which I have published against them and their late vpstart Romish religion which by piece meale and by little and little hath crept into the Church as I haue prooued at large in my former volumes These are the expresse wordes of the masked Iesuit To these former I was once determined to haue adioined a reformed brother of theirs one Thomas Bell who hath published certaine bookes against the Catholicke Church and vaunteth mightily and with insolent words braueth all Seminaries but I altered my purpose partly vpon other considerations but especially because the