Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	law_n	sin_n	sin_v	3,553	5	9.3146	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01324	A reioynder to Bristows replie in defence of Allens scroll of articles and booke of purgatorie Also the cauils of Nicholas Sander D. in Diuinitie about the supper of our Lord, and the apologie of the Church of England, touching the doctrine thereof, confuted by William Fulke, Doctor in Diuinitie, and master of Pembroke Hall in Cambridge. Seene and allowed.	Fulke, William, 1538-1589.	1581 (1581)	STC 11448; ESTC S112728	578,974	809

of parents murtherers ince 〈…〉 uous persons remouers of their neighbours markes oppressors of the fatherlesse and straungers c. and generally against all transgressours of the Lawe vnto whome the curse of eternall damnation is threatned ●n the same wordes ' that it is to the rest Marke also where the Apostle to the Galath 3. by this curse pro●eth all them that bee vnder the lawe to be subiect● vnto this curse howe the serpent denying this curse to bee the assurance of eternall death maketh the case of them to bee nothing so daungerous but continuing vnder the Lawe they may auoyde eternall death And where he saith euerie one in the Epistle is not meant of Christians I woulde knowe of him whether the Galathians to whome saint Paule writeth were not Christians but yet seduced by false Apostles to take vpon them the obseruation of the lawe which as it was impossible so it would bring them from the blessing of Christ vnto the curse of God That true Christians are discharged of this curse it is by the onely merite of Christes satisfaction and not that the sinnes themselues deserue not euerlasting death though they b●● neuer so small of their owne nature by the sentence of Gods curse which is a iust rewarde for transgression Heb. 2. The two other places that I cite for this purpose The soule that sinneth shall dye Ezech. 18. and the rewarde of sinne is death Rom. 6. he will expounde by the saying of saint Iames Chapt. 1. sinne when it is consummate gendreth death as though this place of S. Iames denyed sinne not brought into acte to deserue death because shewing that the cause of mens destruction i● in themselues from the first concupisence to the laste and grosest Acte hee concludeth that those grosse acts bring a man into eternall death Our sauiour Christe saith this is condemnation that light is come into the worlde and men haue loued darknes rather then light Were it not good Logike and Diuinitie also of this place to conclude that condemnation perteineth not to men but where the light offered is refused or that if Christ had not come none had ben condemned Iohn 3. and likewise yea much rather wher Christ saith If I had not come and spoken vnto them they shoulde not haue had sinne Iohn 15. Were the obstinate Iewes cleare of sinne by Bristowes iudgement before Christ came But let vs examine his reason It is sinne saith he as soone as it is gendred but it gendreth not death so so one as it is gendred Therefore some sinne there is that gendreth notd eath The minor is false for Sainct Iames saying that sinne consummat gendreth death doth not say that sinne gendreth not death so soone as it is gendred But beholde yet his impudent wresting of the scripture hee addeth also an exception vnto sinne consummat that not euery sinne consummat gendreth death except the matter bee of weight accordingly For els that the lightnesse of the matter as an idle worde bringeth not death hee sufficiently signifieth in saying that in a weightie matter the lightnesse or imperfection of consent doth it not These are his wordes by which you may see that without all shame hee imputeth such sayings to Sainct Iames as hee can finde neuer a worde in hi● sounde like such 〈◊〉 saying But this is the manner of heretikes which learne not all trueth out of the Scriptures to bring their opinion to the scripture and to inforce the wordes thereof against all equitie to signifie and say whatsoeuer it pleaseth them Nowe that saint Iames holdeth that euerie sinne deserueth death I will proue out of his owne saying by this argument Whosoeuer is guiltie of all the lawe and commaundements deserueth eternall death Whosoeuer offendeth in one is guiltie of all therefore whosoeuer offendeth in one deserueth eternall death The maior I truste you will graunt The minor is Sainct Iames cap. 2. Whosoeuer shall keepe the whole lawe and offende but in one pointe hee is guiltie of all Then seeing euerie sinne is a breach of Gods Lawe as Sainct Iohn affirmeth Iohn 3. not onely greate sinnes but also small sinnes wherein soeuer men offende against the lawe of GOD deserue eternall death which cannot bee auoyded but by remission for Christes sake for bee the sinne neuer so small it is committed against GOD the authour of the Lawe who thereby hath forbidden all sinnes which reason the Apostle vseth to prooue that hee which offendeth in one is guiltie of all And therefore the textes by mee alleged doe sufficiently proue that all sinnes of their owne nature are mortall Whether after sinne remitted payne may remayne That God remitteth the punishment with the fault in respect whereof the punishment is due I proue by Ezek. 18. 33. where the Lorde promiseth to put away the remembrance of a sinners offences that truely turneth vnto him bringing forth the fruits of repentance Bristow saith this taketh not place before the daye of iudgment whereby it would ensue that to man could haue comfort of his sinnes forgiuen in this life But he opposeth the sayings of the Prophet Psal 24. 78. Lorde remember not the sinnes of my youth and Lorde remember not our olde sinnes which are the prayers of the penitent to obtaine forgiuenesse of their sinnes which once obtained they say The Lorde hath remoued our sinnes from vs as farre as the East is from the West Psalme 102. That may bee saith Bristowe in respect that they bee remoued from eternall damnation although they haue yet to abide neuer so much temporall punishment I will proue that to bee false To bee remoued as farre as the East is from the West is as farre as may bee but not to bee remoued from temporall punishment is not to bee remoued as farre as may bee therefore it is not to bee remoued as farre as the Easte is from the West But the whole Psalme saith Bristowe is spoken not of the time of our receiuing into Gods fauour by absolution but of our finall restitution which shall bee at the later day What can bee saide more absurdly Thankes are there giuen to GOD not onely for spirituall benefites but also for temporall The fatherly pytie of GOD towardes vs as his children which keepe his couenant and are mindefull of his commaundements to doe them is there set forth which euery man that is not blinde with hereticall malice will acknowledge to bee extended towarde vs in this life therefore also the forgiuenesse of our sinnes and remouing of them as farre as Heauen from earth and East from West As for the argument of singing that Psalme in the popishe Church vppon the feaste of Christs ascension to proue that it pertayneth altogether to the later day is as good as it is true ●hat the wordes there spoken are onely of our finall ●estitution at the later day To the example of the publican hee aunswereth ●hat there is no more saide but that hee went home ●ustified

is cloathed and when he is naked when he is shauen and when he was bearded when he is sicke and when he is whole Such are the manners in which you houlde that the sacrifice of the masse is the same after another manner The 13. is where I attribute to diuorsement which the scripture in many places doth deny to diuorsement and doth attribute onely to death What is it to make her no wife that was a wife Verily diuorsement for adulterie maketh her no wife that was a wife as is gathered euen by those textes of scriptures which Bristowe quoteth Matt. 5. 19. Mark 10. c. where the exception of fornication maketh the case to be the same that was vsed by permission of the lawe in diuorsementes and mariage after diuorsementes But Bristowe saith I vtter herein my skil in many thinges As in saying that mariage after diuorsements is dispensed with all by the Pope And doe I not say true although the Popes law denyeth such mariage to be lawfull Are there not many examples of such dispensations Secondly I say that the Popes canon lawe hath farre many more causes of diuorsement then for adulterie Bristow distinguisheth the perpetuall diuorse for adulterie where the innocent partie cannot be compelled to receiue the guiltie partie although he become neuer so chast and separation where the furie of a man is so great that the wife is in danger of her life asking if we doe not allow her to dwell away from him vntill he be amended No verily but we would compell him to lie in prison from her vntill his amendement might sufficiently appeare But what saith your lawe concerning frigiditie concerning error in the condition of the person as if she marie a man which is bond whō she supposed to haue beene free c. Doth not your lawe allow diuorsements perpetuall in such cases But where I wish that adulterers might be punished with death first he quarelleth as though I held that the Iudiciall lawe were stil to be obserued as though it be not free in such poyntes as it is conuenient for other common welthes to receiue it albeit it is not necessarie Secondly he houldeth that a man was not punished by death if he sinned against his wife with a single woman Where as the case is expresly of a single man lying with another ' mans wife or of one that was betroathed to another man which must needes be all one of a maried man lying with a single woman Leuit. 20. and Deut. 22. And yet he noteth mine ignorance of the lawe because I charge the Papistes to allow dispensation for such persons to marie as the lawe of God and nature abhorreth Then he asketh me what lawe of God do I meane but Leu. 18 and whether I thinke that law to binde Christians Yea verily for the sense of nature abhorreth all those forbidden coniunctions What else moued the heathen Romanes to make lawes euen of the same But Bristow bringeth in Gods dispensation in the old Testament which is false for after the propagation of mankinde for which it was of necessitie allowed it can neuer be proued that God allowed any one of those mariages forbidden 18. But the Pope dispenseth not onely with marying of the brothers wife in affinitie but euen with the Vncle to marie his Neece in consanguinitie as we see in the mariage of King Philippe of Spaine in our daies The 14. after such ignorance in Gods lawe discouered Bristow marueileth not if I be ignorant in the Popishe Churches lawe and diuinitie in making it a certaine thing that the Pope giueth his pardons by the sacrament of penance Athough it be no great shame for me to professe mine ignorance in many of the popes lawes some part of his diuinitie yet herein Bristow doth me wrong to charge me to say absolutely that the Pope giueth his pardons by the sacramēt of penance As though the Pope being at Rome might minister a sacrament to one in England And that so great a D. doth not trowe that the power of binding and loosing is exercised many other wayes besides that sacrament Seeing the Master of the sentences cōprehendeth vnder the title of the sacrament of penance al that power or what soeuer he can enquire or define of it Lib. 4. Dist. 14. 15. 16. 17. But if sins may be forgiuē in popery without repentance that the Popes pardons require no repentāce in them that should take the benifite of them it is one poynt of poperie that I am content to confesse that I haue learned of Bristow The 15. poynt is that I am ignorant in our own diuinity because I wonder that a Papist should say that God sometime punisheth sinne with sinne and complaine that when we say but halfe somuch they chardge vs to make God the auctor of sinne For Bristowe asketh if it be not a cōmon position large discourses vpō it in our masters bookes that God is the author of sinne O impudent and malitious lyer hast thou read those bookes of Caluine Insti lib. 1. cap. 17. 18. Melancthō ad Rom. which thou quotest and darest thou for shame of the world if thou haue no feare of God to charge them with holding such a blasphemous positiō when they in the same bookes doe refute it as an horrible slaunder which they neuer thought of but alwayes affirmed that God as a righteous iudge not as an euill author Ioseth Satan and vseth his ministerie for the punishmēt of sin sinners and for the trial and amendment of his children as in Dauid Iob As for those blasphemies that God worketh sinne in vs by himselfe willing appoynting and predestinating vs to sin no lesse thē he which leadeth a blind man out of his way c. are nothing else but Bristowes lies slanders alwaies detested of those godly writers of all them that truly professe and imbrace the Gospel The 16. poynt is of mine ignorance in histories ecclesiastical as of the celebration of Easter by the Britons and Grecians noted before and answered Secondly because I say as it seemeth that Iulianus the Apostata was Emperour after Valens the Arrian Surely where I learned that he was a persecutor of the Church I might haue learned the time of his Emipre that he was next to Cōstantius after him Iouianus Valentinianus Valens sure I am that I learned it out of Carions Chronicle 30. yeares agoe Which being so vulgar a matter I thought none had beene so malicious to charge me with ignorance therof But indeede he chargeth me very iniuriously for when I say after that when Iulianus the Apostata was Emperour I meane to shewe how persecution and Gentility was restored after that Constantine had giuen peace beside the trouble of heresie which was in the time of Constantius and Constans to whom I ioined Valens as agreeing in that same heresie of Arrianisme Againe where I saide the newe Testament is printed in the Syrian tongue