Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	death_n	sin_n	wage_n	4,853	5	11.4614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

righteousnes by whose stripes we are healed The blood of Iesus Christ his sonne clenseth vs from all sinne Hee hath loued vs and washed vs from our sinnes in his blood and made vs Kings and Priests vnto God his father As these places attribute our iustification and saluation onely to Iesus Christ and his merits so others doe detract and take the same from our workes and deseruings To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke By grace ye are saued through faith and that not of your selues It is the gift of God not of workes least any man should glorie Who hath saued vs and called vs with an holy calling not according to our workes but according to his purspose and grace c. Not by the workes of righteousnes which we had done but according to his mercie he saued vs. Although this which I haue said may seeme sufficient to answere this article yet I will say something to this syllogisme To the Maior or first proposition I answere that with men wages is giuen for workes but with God whose thoughts are not as our thoughts nor waies as our waies it is otherwaies Man may do labour and seruice to man which may merit and deserue by equitie and iustice wages and reward For that there may be a proportion betweene the seruice and reward and also a benefit and commoditie commeth to him to whom the seruice is done As in this example here alleaged the Lord Deputie or some other may doe some such singular seruice in Ireland that if her Maiestie should bestow vpon him 1000. pound a yeere he might in some proportion deserue it and her Maiestie may receiue double benefit by it But can wee doe any workes that can either merit and deserue the kingdome of God or bring any benefit vnto God Dauid saith My weldoing extendeth not to thee And as S. Paul saith that all the afflictions of this present life are not worthie of the glorie that shall be shewed vnto vs so may I say that all our imperfect and stained workes are not worthie of the kingdome of God which we haue not deserued but Iesus Christ by his death and passion hath purchased for vs. Can a bond seruant by any seruices looke to deserue an earthly kingdome and can we which are bond seruants to God in respect both of creation and of redemption looke to deserue the kingdome of God Christ our Sauiour saith Doth he thanke that seruant because hee did that which was commaunded vnto him I trow not So likewise ye when ye haue done all things which are commaunded you say we are vnprofitable seruants we haue done that which was our dutie to doe If he that hath done all things which were commaunded must confesse himselfe to be an vnprofitable seruant how much more must wee confesse our selues to be vnprofitable seruants who haue both omitted many things commaunded and committed many great and grieuous sinnes prohibited So saith Hierome Si inutilis est qui fecit omnia quid de illo dicendum est qui explere non potuit .i. If hee be vnprofitable that hath done all what is to be said of him that could not fulfill all Therefore wee are not to trust in our owne merits but in Gods mercie which importeth our miserie and not worthines But for the proofe of your Minor you alleage the saying of our Sauiour Christ Call the labourers and giue them their wages I graunt that God doth giue to them that labour in his vineyard a reward which is called wages because it followeth pietie and good workes as outward wages followeth labour But that this heauenly wages is not deserued by our workes as that other is by our labour it euidently appeareth by that parable where they that had wrought but one houre receiued as much as they did which had borne the burden and heate of the day Which sheweth that this reward came of grace and not of merit and so S. Ambrose doth expound it Non labori praemium soluens sed diuitias bonitatis suae in eos quos sine operibus eligit effundens vt etiam hij qui in multo labore sudarunt nec amplius quam nouissimi acceperunt intelligant donum se gratiae non operum accepisse mercedem i. Not paying a reward vnto our labour but powring foorth the riches of his goodnes vpō them whom he hath chosen without works that they also which in great labour haue toyled and haue receiued no more then the last may know that they haue receiued a gift of grace and not a wages of workes To your other places Apocal. 20. 12. and 1. Cor. 3. 8. I say with S. Paul that God will reward euery man according to his workes but not for the merite and desert of their workes To them that continuing in well doing seeke glorie honour and immortalitie hee will giue euerlasting life and vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and wrath tribulation and anguish vpon the soule of euery man that doth euill But you will say why is not euerlasting life the wages of good workes as euerlasting death is of euill workes and sinnes I answere that our euill workes be simply euill and being transgressions of Gods righteous law offend his infinit maiestie prouoke his infinit wrath and deserue infinit paine and punishment But our workes are not simply and perfectly good but be imperfect and are stained with the corruption of our finfull nature as I haue before declared and therefore cannot satisfie Gods infinit iustice nor pacifie his infinit anger nor deserue his infinit glorie but rather require Gods great mercie as hath been shewed And therefore Saint Paul in the sixt to the Romanes hauing said that the wages of sinne is death doth not say which had been most meete to haue been said if this pharisaicall doctrine were true the wages of good workes is eternall life but hee saith the gift of God is eternall life through Iesus Christ our Lord as also Oecumenius doth wel obserue You confidently affirme that the Protestants who are enemies to merits shall neuer attaine to the kingdome of Heauen which is purchased by good workes and merits Where first I would aduise you to take heede that you be not brethren to those old heretikes called Hieraclitae to whom Saint Augustine doth ascribe this as an heresie that they denied infants to appertaine to the kingdome of Heauen because they had no merits His words bee these Hieraclitae ad regnum coelorum non pertinere paruulos dicunt quia non sunt eis vlla merita certaminis quo vitia superentur i. The Hieraclites say that infants

eorum mores dicitur diuinum discreuisse iudicium profectò illud euacuabitur quod praemisit Apostolus dicens c. i. But if it be said that the iudgement of God did discerne the manners of Esau and Iac̄ob which afterward would be then surely that which the Apostle said before shall be made frustrate and in vaine Not of workes but by him that calleth it was said The elder shall serue the younger For he saith not by the workes past but hauing said generally Not by workes he would thereby haue vnderstoode workes both past and to come workes past which were none to come which as yet were not Iacob was predestinate a vessell vnto honour because not by workes but by him that calleth it was said The elder shall serue the younger Againe Nam quid est quod ait Apostolus sicut elegit nos in ipso c. i. For what is that which the Apostle saith As he hath chosen vs in him before the foundation of the world The which if it be therefore said because God did foresee that they would afterward beleeue and not that he would make them to beleeue against this foreseeing the sonne speaketh saying You haue not chosen me but I haue chosen you A little after he saith Elegit ergo Deus fideles sed vt sint non quia iam erant i. God hath chosen the faithfull that they might be not because they now were Againe Vt essemus sancti immaculati Non ergo quia futuri eramus sed vt essemus i. That we might be holy and without blame therefore not because we should be but that we might be Againe Quos elegit c. i. Whom hee hath chosen before the foundation of the world by the election of grace not of workes either past or present or to come for then grace were no grace Thus Saint Augustine sheweth that Gods election is not his prescience and foreseeing of workes to come but his owne grace good pleasure and purpose Now I come to your illations which vpon these false assertions you falsely inferre To the first I answere that God impelleth no man to sinne and therefore God is not the author of sinne Secondly God inforceth not men vpon necessitie to sinne but they sinne willingly and by the instigation of the diuell who worketh in the children of disobedience therefore God is not the author of sinne In your third inference where you say that sinne is free or no sinne belike you hold with Pighius and some other Papists that originall sinne is no sinne for it is not free for vs to be without it And whereas you aske how man can sinne in conforming his will with Gods will I answere that they that sinne doe not conforme their will to Gods will but doe disobey it and oppose themselues vnto it This is the will of God saith Saint Paul your sanctification and that ye should abstaine from fornication Finally for as much as you can neuer shew that it is the Protestants confession that God moueth perswadeth and induceth men to sinne therefore you make a false and blasphemous collection for the which the Lord rebuke thee Satan Lastly whereas you thus charge vs to hold that God is the author of sinne I would desire you to shew where we doe write more hardly of this matter then Iohn Fisher Bishop of Rochester hath written hereof whose words be these Neutrum sane potest sine Deo nec ad bonum se parare neque malum opus facere Neque enim adulter absque generali fluxu Dei potest adulterandi facinus committere sed neque postquam ipsum admisit sine speciali auxilio Dei conari valebit vt resurgat i. Man can doe neither without God neither prepare himselfe to good nor doe that which is euill For the adulterer can neither commit adulterie without the generall influence of God nor after he hath committed it can hee endeuour to rise without the speciall helpe of God And againe Nam quantum ad substant iam actus etiam operibus malis cooperatur Deus Neque tamen recte quisquam Deo peccatum imput abit quia tametsi cooperetur Deus ad substantiam actus non tamen ipsam deficientiam operatur sed hoc agit sola voluntas i. As touching the substance of the acte euen God doth cooperate or worke with euill workes yet may not any man rightly impute sinne vnto God for although God doth cooperate to the substance of the deede yet he doth not worke the defect of the deede but onely mans will doth that Either shew where we haue written more hardly hereof or else condemne this Bishop and Martyr for the Popes cause with vs. I trust you will not say that hee taught Atheisme which is so rife in Rome as I haue before shewed c. The Pamphlet That faith once had may be lost 6. Article WHosoeuer leeseth his charitie leeseth his faith But Dauid when he killed Vrias lost his charitie Ergo Dauid when he killed Vrias lost his faith The Maior is a principle vndoubted of in the schooles of Protestants for they peremptorily affirme that true faith such as was in Dauid one of Gods elected can no more be seuered from charitie then heate from fire or light from the sunne and therefore if Dauid killing Vrias lost his charitie no doubt but therewithall he lost his faith The Minor I proue for whosoeuer remaineth in death is without charitie but Dauid when he killed Vrias remained in death Ergo Dauid when he killed Vrias was without charitie If he was without that which once he had no doubt but then he lost it for he was depriued thereof for his sinne The Maior proposition of this last Syllogisme thus I proue for charitie is the life of the soule and it is as impossible for a man to haue charitie and remaine in death as it is impossible to be dead in body and yet indued with a resonable soule The Minor cannot be denied to wit that Dauid by killing Vrias remained in death for it is the expresse word of God Qui non diligit manet in morte He that loueth not his neighbour remaineth in death but certaine it is that Dauid loued not Vrias when he killed him Ergo likewise certaine it is that Dauid remained in death The same position might easily be proued out of the eighteenth chapter of Ezech. vers twentie foure Si autem aucrterit se iustus a iustitia sua c. Answere I Deny the Minor or second proposition that Dauid in procuring Vrias to be killed lost his charitie For although in this cōbat betweene the spirit and the flesh in Dauid the spirit retired and the flesh preuailed the new man was foyled and the old man ouercame yet was not the spirit vtterly extinguished nor the new man cleane killed In deede Dauids faith fainted his charitie was cooled and his other gifts and graces couered yet not cleane

himselfe and not God of God So that he receiueth not his diuinitie from his father I answere that if we consider of Christ absolutely in respect of the essence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe to whom all things doe agree which are spoken of the diuine essence by it selfe but if we consider of him in respect of his person he is not of himselfe but sonne of the father yet coëternall and coëssentiall So saith Saint Augustine Christus ad se deus dicitur ad patrem filius dicitur that is Christ in respect of himselfe is called God and in respect of the Father is called sonne Saint Basil saith that it was an vndoubted principle of diuinitie in all ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The godhead to be begotten neither of it himselfe nor of any other but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnbegotten And that Christ is God of himselfe I proue it thus He that is Iehoua is God of himselfe Christ is Iehoua ergo Christ is God of himselfe The first proposition cannot be denyed for God is called Iehoua because he hath his being of himselfe and all others haue their being of him And that Christ is Iehoua I thinke you will not deny and if you doe it may easily be proued For he that appeared to Esaias the Prophet cap. 6. and is there called Iehoua vers 3. is said of Saint Iohn to be Christ in these words These things said Esaias when he saw his glory and spake of him That which Esaias cap. 18. 13. 14. speaketh of Iehoua Saint Paul Rom. 9. 33. expoundeth of Christ The Angel that appeared to Moses in the bush is called Iehoua but Christ who is called the Angel of the couenant and the Angel of the great counsell was that Angel ergo Christ is I●houa And so consequently is God of himselfe And therefore Epiphanius whom I trust you will not terme a Puritane calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe The Fathers of the Nicene councell in calling Christ God of God did thereby signifie that he is coëssentiall and of the same substance with the Father and not as you falsely affirme that he receiued his diuinitie of his Father which is in effect to make Christ no God For it is proper to God to be of himselfe The deitie is the diuine essence which is one and singular and the same wholy in the Father in the sonne and in the holy Ghost And so we acknowledge a Trinitie of persons and a vnitie of essence that is one only God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Basil c. it is manifest that the names of Father and sonne doe not signifie the essence but the proprieties of the persons So Damascene saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The deitie signifieth the nature or essence the word Father the person And the essence is wholy in the Father wholy in the sonne and wholy in the holy Ghost as euen your great Master of the sentences Peter Lumbard confesseth so that the Father is God of himselfe the Sonne God of himselfe the holy Ghost God of himselfe and yet not three Gods but one true and immortall God And therefore with Athanasius wee worship a vnitie in Trinitie and Trinitie in vnitie The fift article which you say those whom you disdainfully call Puritaines doe deny is the descension of Christ into Hell Can you shew and name any such puritanes which omit this article either in rehearsing it or in expounding it as you haue done the second commaundement of God I am sure you cannot Why doe you then say that they deny it forsooth because they receiue not your exposition of it to wit that Christ descended in soule to Hell and was there as long as his body was in the graue and there harrowed Hell and deliuered thence the patriarkes and all iust men there houlden in bondage vnto his death as your Rhemists write And doe all that receiue not this exposition deny this article Then did your owne Doctor Durand deny this article who held and published in writing that Christs soule did not in respect of the substance and essence thereof but by effect efficacy and operation descend into Hell Then did Iohn Picus that learned Earle of Mirandula and Cardinall Caietane whom the Pope sent into Germanie to suppresse Luther deny this article who concurre and agree with Durand yea I might say that then either Saint Cyprian or Ruffin denyed this article who expoundeth it of Christs buriall But you say that these nameles Puritans defend that Christ suffered the paines of Hell vpon the crosse whereby they blaspheme most horribly that sacred humanitie as if Christ had despaired of his saluation as if God had hated him and he had hated God c. I answere that this doctrine of Christs suffering the paines of Hell vpon the crosse is not so desperate as your collections thereof are false and blasphemous What desperatnes or absurditie is this that Christ our Sauior not in respect of himselfe but in that he became our suretie and tooke vpon him our debts and bare our sinnes in his bodie vpon the wood as Saint Peter saith did beare and indure in his humanitie the wrath of God and the paines and torments which our sinnes had deserued to deliuer vs from the wrath of God which we by our sinnes had prouoked and from the said paines and torments which we had merited We are not to thinke that Christ did suffer onely an externall and corpōral death for then he had shewed greater weakenes then many meere natural men haue done who with great courage and cheerefulnesse haue gone vnto death but Christ our Sauiour was in such an Agonie that his sweate was like drops of bloud trickling downe to the ground so that an Angel appeared from heauen comforting him He cryed and said My God my God why hast thou forsaken me Whereby it doth euidently appeare that he suffered not onely an outward death of the body but did in his soule wrastle with the paines of Hell and beare the burden of Gods wrath dewe to our sinnes to deliuer vs from the same and to purchase the loue and mercie of God vnto vs. And when the prophet saith of him He hath borne our infirmities and carried our sorrowes he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was laid vpō him and with his stripes we are healed All we like sheepe haue gone astray we haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Did not our Sauiour Christ heerein suffer the punishment which was due to our sinnes Saint Paul saith that Christ hath redeemed vs from the curse of the law being made a curse for vs for it is written Cursed is euery one that hangeth on the tree yet Iesus Christ

but I leaue them Saint Augustine faith Sine bonorum operum meritis per fidem iustific atur impius that is The wicked man is iustified by faith without the merits of good works Againe Quia sola fides in Christum mundat c. that is Because onely faith in Christ doth make cleane they that do not beleeue in Christ be voide of cleanenes He hath also often this fine saying Fides impetrat quod lex imperat that is Faith obtaineth that which the law commaundeth that is to say the law commaundeth a righteousnes of workes faith obtaineth the righteousnes of Christ which onely is able to hide and discharge all our vnrighteousnes This doctrine which this disdainfull man so much disdaineth is acknowledged of the Greeke Fathers Basil saith This is perfect and sound glorying in God when a man doth not boast himselfe for his owne righteousnes but knoweth himselfe to be voide of true righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. And is iustified by only faith in Christ 〈◊〉 Chrysostome saith Nobis pro cunctis sola fides sufficiat that is Onely faith is sufficient to vs for all other things Againe Illud vnum asseuerauerim quò sola fides per se saluum fecerit that is This I may affirme that only faith by it selfe saueth Againe Rursus illi dicebant qui sola fide nititur execrabilis est hic contrà demonstrat qui sola fide nititur eum benedictum esse that is They said he that leaneth only to faith is accursed but Paul on the contrarie part sheweth that he that leaneth to faith onely is blessed Many such other places out of the Latine and Greeke Fathers I might produce but I omit them I hope he will not say that these Fathers which deliuered this doctrine of solifidian faith as he disdainfully termeth it did ouerthrow repentance mortification and all other vertues Nay this true faith which neither falsely nor fantastically but truly and effectually apprehendeth Christs death and pastion and applieth the same as a most soueraigne salue to cure all the sores of our soules is that which grueth life to repentance mortification and all other vertues For as faith without workes is dead as S. Iames saith so workes without faith are dead as Cyril and Chrysostome say And we truly auerre that this true faith in Gods mercifull promises by the which Christ doth dwel in our hearts cannot be seuered from charitie vertues and good workes as he falsely affirmeth but faintly and foolishly prooueth that it may His first reason is taken from experience because few or none of vs haue faith for that few or none of vs haue these workes How many or few of vs haue faith and good workes you are no competent iudge for to determine And therefore wee appeale from your affectionate and erronious iudgement to the true and iust iudgement of God I doubt not but before I haue ended this article to proue that we be not so void of good workes so full of abominable wickednes as your Popes and spitefull spiritualtie hath been Your second proofe you will draw out of the Scripture that all faith yea and the most noble faith which hath force to remoue mountaines may be without charitie I answere that Saint Paul speaketh not there of the faith of Gods elect but of that which is a gift to worke miracles which may be in wicked reprobates such as Iudas was and so doth Oecumenius the Greeke Scholiast expound it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He speaketh not of the common and Catholike faith of the faithfull but of a certaine gift of faith For there was a certaine kinde of gift which by an equiuocation was called faith So that S. Paul as he had before compared charitie with the gift of tongues and with the gift of prophesying so here he compareth it with the gift of doing miracles And as those gifts may be in the wicked seuered from charitie so also may this Some writers also in the former chapter where S. Paul saith To another is giuen faith by the same spirit do expound it of the particular faith of doing miracles As Theophilactus Non fides dogmatum sed miraculorum que montes transfert that is He speaketh not of faith of doctrine but of miracles which moueth mountaines And therefore S. Paul meaneth that if the whole faith which is in doers of miracles were in him separated from charitie as it may be he were nothing But that faith by which Christ dwelleth in the hearts of his elect neither is nor can be separated from charitie but worketh by it And therefore S. Paul in his gratulations in the beginning of his Epistles doth alwaies ioy ne them together as being such graces of Gods spirit which be neuer separated asunder Hearing of the faith which ye haue in the Lord Iesus and loue towards all the Saints To conclude this point that this doctrine doth not tend to loosenes of life we teach that they which doe not follow peace and holines shall neuer see God and that good workes are the waies wherein wee must walke to the kingdome of God and eternall life to the which they that doe not walke in them shall neuer come For without the holy Citie shall be dogs and enchaunters and whoremongers and murtherers and idolaters and whosoeuer loueth or maketh lies And although good fruites make not the tree good yet they be necessarie effects of a good tree so euery tree that bringeth not forth good fruit shall be cut downe and cast into the fire The third doctrine of ours which you vntruly charge to tend to loosenes of life is That faith once had can neuer be lost the which vaine securitie you say openeth the gap to all libertine sensualitie and hereat you make great exclamations Here I will first cleere the doctrine and afterward answere your vaine cauillations and needlesse exclamations Faith is diuers waies taken in the holie Scriptures First it is taken for the doctrine of faith or the Gospell which wee beleeue as By whom wee haue receiued grace and Apostleship to the obedience of faith among all Gentiles that is that all nations might obey the Gospell Also to the Galathians This onely would I know of you Receiued ye the spirit by the workes of the law or by the hearing of faith that is by hearing the Gospell preached So wee call the Christian faith and the Apostolicall faith In this sense faith being taken for the doctrine of the Gospell we confesse that many may know it make profession of it and historically beleeue it and yet afterwards may fall from it as Iudas and many in Asia did Secondly it is taken for that promise which wee make in Baptisme whereby wee binde our selues to professe true religion and to beleeue in God in whose name we be baptized