Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19650	An apologie, or defence, of those Englishe writers [and] preachers which Cerberus the three headed dog of hell, chargeth wyth false doctrine, vnder the name of predestination. Written by Robert Crowley clerke, and vicare of Sainct Giles without Creple-gate in London	Crowley, Robert, 1518?-1588.	1566 (1566)	STC 6076; ESTC S119169	136,938	214

Palaestine I think it good to rehearse them first in Latine after in Englishe as they are gathered togither by Augustine And thē to shewe according to your request what parte of their doctrine which they teache vnder the name of Predestination my selfe and other doe mislyke To the ende that you and other may the better iudge who are in deede worthy to be called Pelagians and whether some parte of their doctrine be not for iust cause misliked Crowley Here Cerberus vseth all his Retorique at once to persuade his dearely beloued friend whose letter he sayth he aunswereth that he and other of his minde be falsely and wrongfully accused to be enimies of Gods holy predestinatiō c. And to this ende he will in as fewe words as possibly he can set forth what shamefull doctrine is now taught c. But first he will set forth both in Latine and in Englishe those errours which the olde Heritike Pelagius with other did holde and also reuoke c. That men may the better iudge who are in deede worthy the name of Pelagians for he thinketh that he hath proued that we against whom he writeth are those that should be called Pelagians and whether some parte of oure doctrine be not for iuste cause misliked Now let vs sée how he noteth Pelagius errours out of Augustine first in Latine and then in Englishe Which when we haue weighed we shall sée who are moste lyke Pelagius he his or I and mine For this is his purpose I am sure for that he toucheth me first by name and setteth himself and such as he is against al such as I am affirming that whereas we accuse them as enimies of Gods Predestination they are in déede y e most intire louers and we the enimies therof My chief labor therfore in this Apologie shall be to make the truth hereof to appeare playnely to all the indifferent hearers Cerberus The wordes of Austen are these Episto 106. tomo 2. Obiectum est enim eum dicere Quia Adam siue peccaret siue non peccaret moriturus esset 2. Et quod peccatum eius ipsum solum laeserit non genus humanum 3. Et quod infantes in illo statu sunt quo Adam suit ante praeuaricationem 4. Et quod neque per mortem vel praeuaricationem ●de omne genus humanum moriatur neque per resurrectionem Christi omne genus humanum resurgat 5. Et diuites baptizatos nisi omnibus abrenuntient si quid boni visi fuerint facere non reputari illis nec eos habere posse regnum Dei 6. Et gratiam Dei atque adiutorium non ad singulos actus dari sed in libero arbitrio esse vel in lege atque in doctrina 7. Et dei gratiam secundum merit a nostra dari 8. Et silios Dei non posse vocari nisi omnino absque peccato fuerint effecti 9. Et non esse liberum arbitrium si Dei indiget auxilio quoniam in propria voluntate habet vnusquisque facere aliquid vel non facere 10. Et victoriam nostram non ex Dei adiutorio esse sed ex libero arbitrio 11. Et quod poenitentibus veni a nō detur secūdum gratiam misericordiam Dei sed secundum moritum laborem eorum qui per poenitentiam digni suerint misericordia Haec omnia Pelagius anathematizauit The first of Pelagius errours which Augustine here citeth is that Adam shoulde haue died whether he had sinned or not sinned This is as you heare one of Pelagius wicked errours that sinne is not the cause of Reprobation or casting away death sprong out of Gods ordinance or some other way came not of mans sinne saith he whether man had sinned or not sinned yet should he haue dyed contrary to the manifest Scripture which sayeth that by one man sinne entred into the worlde death by the meanes of sinne Roma 5. b. And the wyse man sayth that God created mā to be vndestroyed And againe he saith God hath not made death neither hath he pleasure in the destruction of the liuing he created al things that they might haue their being yea all the people of the earth hath he made that they shoulde haue health that there should be no destruction in them and that the Kingdome of Hell should not be vpon earth for righteousnesse is euerlasting and immortall but vnrighteousenesse bringeth death Wicked and abhominable therfore was this errour of Pelagius which affirmeth that whether man had sinned or not sinned he shoulde haue dyed And here in the very beginning of Pelagius errours I reporte me to themselues euen to themselues I saye that blowe the trumpet of defamation against other with the termes of pestilent Pelagians whether those whome they so accuse nowe to be Pelagians holde this errour or whether they themselues which woulde take some mote of errour out of other mens eyes haue not this Pelagius beame sticking fast in their owne let they themselues be iudges or let their owne doctrine iudge both in print and preaching whereof some parte shall be hereafter rehearsed Yea let all the worlde iudge which haue hearde the doctrine of both parties who they are that in this point ought worthily to be called Pelagians Crowley After Cerberus hath set downe in Latine certaine of Pelagius errors to y e number of .xi. he repeteth y e first in Englishe that is that Adam should haue dyed though he had not sinned And bycause his purpose is to proue that we are those that holde this Pelagian heresie he vnderstandeth Pelagius meaning to be that sinne was not the cause of Reprobation or casting away but that heath sprong out of Gods ordinaunce And so at the last he concludeth that Pelagius and we are all one in thys point for we teache the same doctrine What moued Pelagius to teache that doctrine I knowe not neyther did I at any time so much as once thinke to holde or desende it And I thinke I may be bolde to say in the name of all that haue written or preached the doctrine that Cerberus misliketh that not one eyther hath or will teache it Although Cerberus doe boast that hereafter some parte of our doctrine shall be shewed whereby all men may be able to iudge that we are al one with Pelagius in this point For mine owne parte I will put all men out of doubt that I beleue and haue doe and will if God permit wache that if Adam had not sinned he had neuer dyed And that God did create man to be vndestroyed And that God made not death as the wise man writeth But by one man sinne entred into the the worlde and by sinne death And I can not sée that any of my breathren haue or doe teache any otherwise either in writing or preaching Wherefore Cerberus doth vs open wrong to ioyne vs with Pelagius in thys errour As for the doctrine that I haue written and

by sinne he made himself a reprobate and was not refused before he sinned But let vs sée how this place of the wise man maketh for his purpose The words are these as Cerberus citeth them Et cum qui nullam poenam commeritus sit condemnasse a tua potentia iudicas alienum And thou Lorde estemest it a thing contrarie to thy power to haue condemned him that hath not deserued punishment All the Scripture is nowe by Cerberus brought into a short summe For it is knit vp in lesse than two lines written in the .xij. Chapter of the booke of wisdome Of what authoritie that booke hath awayes bene thought to be I thinke Cerberus is not ignorant And how diuers readings there be of that place which he cyteth I suppose he knoweth The Tygurine Bible is it that Cerberus followeth Other translations there be that differ from that and from the olde also The olde translation hath it thus Cum ergo sis iustus iustè omnia disponis ipsum quoque qui nòn debet puniri condemnas exterum aestimas à tua virtute That is Forasmuch as thou thy selfe art iust thou doest dispose all things iustly him also that ought not to be punished thou doest condemne and doest esteeme him as one exiled from thy power or dominion Bylike when Cerberus cited this place he supposed that no mā should sée his booke but such as were not able to discerne Chalk from Chéese What place can make more manifestly against him and for vs than this place doeth For by these wordes it is plaine that though God do condemne him that hath not by any déedes deserued to be condemned yet is God neuer the latter iust and doth dispose all things iustly Yea and the circumstance of the Text doth shew that this translation is more nigh the meaning of the writer thā is that which Cerberus followeth For the sentence going immediatly before is thus Neque Rex neque tyrannus in conspectu tuo inquirent de hijs quos perdidisti That is Neyther King nor tyrant will in thy presence make inquisition for them that thou hast destroyed And the sētence that doth immediatly follow is thus Virtus enim tua iustitiae initium est ab hoc quod omnium Dominus es omnibus te parcere facis That is For thy power is the beginning of iustice and bycause thou art Lord of all thou doest make thy selfe to spare all But bicause there is such diuersitie of translations in the Latine and peraduenture Cerberus wyll saye he hath loked in the Gréeke and findeth that the Tygurine translation which he followeth is most agréeable to the Gréeke Text out of which all our Latine translations are taken It shall not be amisse therfore to set downe the Gréeke Text that suche as haue any skill therein may iudge betwixt vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say so far as I am able to vnderstād it Thou being iust doest dispose all things iustly cōmaunding to condemne straunge from the land of thy power him y t is not to be iudged ignominious If any cā sée any other meaning in this Gréeke text I wil not contende for I sée that many men of great learning haue varied in opinion about the translation therof But graunt that Cerberus haue cited that translation that is according to the true meaning of the Text what hath he wonne thereby Shall all the Scripture be on his side bicause it is written in y e booke of wisdom that God estemeth it a thing contrarie to hys power or more truly after the Latine Text that Cerberus citeth a thing straunge from his power to condemne him that hath not deserued punishment I thinke not For the booke of wisedome is of that sort of bookes that must be made to agrée with y e Canonical bookes the Canonicall bookes must not be enforced to agree with it For it is Apokryphe that is a booke permitted to be read priuatly but not of such authoritie that we may builde our fayth vpon euerie sentence in it But graunt that this booke were of as great authoritie as any other booke of Scripture is should we thinke that God might not iustly refuse such of his creatures as it pleaseth him not to choose vnlesse the same creatures had first by sinne made them selues vnworthie to be chosen We must not restraine God of his libertie to doe wyth his creatures what he himselfe will Neyther must we say or thinke that any thing that he doth is or can be other than iust albeit that we can not vnderstand howe the same shoulde be iust We must therefore wyth reuerend seare seeke another meaning of thys place than Cerberus doth teach vs let vs thinke therefore that God speaketh here of therecution of his iudgement and not of election And it shalbe good for vs to say always wyth S. Austen that the cause of Gods doings may be secrete so that we can not know them but vniust they can not be But Cerberus séemeth to himselfe to haue gotten a great aduauntage by the example of the Cananites and Israelites The Cananites were driuen out for theyr sinnes and this was iustice but the Israelites were put in their place without deseruing and that was mercie Wherefore in refusing God worketh by iustice and in choosing he worketh by mercie As though there were no difference betwene choosing and refusing of creatures and the vsing of them when they be chosen or refused God chooseth and refuseth without respect of good or euill deseruings but he maketh not his refusal knowen vnto men till the refused haue by theyr sinnes shewed them selues worthie to be refused And though the chosen sort neyther do nor can shewe themselues worthie for theyr good workes to be chosen yet before they receyue the great blessing promised they shewe themselues by theyr workes lesse worthie to be refused than the other And to this do the Scriptures that Cerberus hath cited out of Moses Paule O sée and the rest full well agrée But it followeth not hereof that therefore God had not refused the wicked sort before they sinned It is true that death is the rewarde of sinne but it is not true that euerie one that sinneth receyueth that reward for Christ came to saue sinners and the frée gift of euerlasting life is bestowed vpon such sinners as were elected in Christ before the beginning of the world It is true also that man destroyeth himselfe by the frée consent of his will to do contrarie to the commaundement of God that his helpe and succour commeth of God alone yet doth it not therfore follow that no man is refused of God before he haue cōmitted sinne whereby he destroyeth himself For when the elect were chosen in Christ then were the rest refused For otherwise it could not be an election but a generall acceptation As for the saying that Cerberus sayth is ours and would haue his friend to lay it in the one side of

Cerberus wresteth top his purpose against me and my brethren shall by Gods helpe be defended in the place where it is produced against vs. Cerberus The seconde errour which Austen rehearseth is that Adams sinne did onely hurt himselfe and not the whole generation of man This is an other vile and detestable errour which Pelagius helde that the sinne of Adam brought not miserie and death vpon all his posteritie contrarye to the open Scripture which sayth that by the sinne of one condemnation came vpon all men And the holy man Esdras sayth O Adam what hast thou done for though it was thou that sinned yet thou arte not fallen alone but all we that come of thee The thirde depending also vpon the seconde is this That Infantes being newe borne are in that state that Adam was in before his transgression which errour semeth onely or chiefly to extende to the innocencie of children For if his minde were that in all pointes infantes were in Adames estate then shoulde it be ouer brutishe For who seeth not that babes newe borne suffer of tentimes payne and griefe which Adam did not before his transgression But to affirme that Infants are not borne and conceiued in sinne is to denie Originall sinne which is an olde and a diuelish errour and vtterly against the Scripture which sayth plainely Beholde I was borne in wickednesse and in sinne hath my mother conceyued mee Crowley In these two Articles can Cerberus finde nothing to burden vs withall For we teache that by their first byrth all Infants are enheritours of that possession that our common father Adam purchased by his first transgression or sinne That is of bodily trauaile and miserie in this lyfe and euerlasting death after this lyfe And that euen as the children of bonde slaues can enioy none other thing by birth than that bondage which their parents are in so the children of Adam can by nature enioy none other thing but that which belonged to their first father who by his first transgression made bath himselfe and all his posteritie bonde slaues to death hell the diuell and damnation Well therefore we shall not be Pelagians in this point But if I woulde deale as straightly with Cerberus as he doth with Samuell I coulde charge him with breaking of Priscians heade in the seconde Article where he writeth leseret for leserit Which though it be but a small fault yet is it as great a fault as that which Cerberus maketh so much of in Samuels rymes And the printers were to blame for both I am sure And therfore I woulde not y ● eyther Samuell or Cerberus should beare any blame with them Who so Iusteth to conferre the copie of this aunswere which was first cast about in the streates of Londō with this y ● is written in this Apologie shall easely sée that I haue amended many such faultes without noting of them to any mans reproche Cerberus The fourth errour is that neither by the death transgressiō of Adā all the generation of mā dyeth nor that by the Resurrection of Christ all the generation of man doth rise againe I doe not vnderstande that Pelagius did here speake of the last Refurrection at the day of iudgement as though he had after the maner of the Saduceis denied the Resurrection of our soules and bodies in the last daye for then were all them disputation in vaine of the maner how we shoulde be saued whether by the grace of God or by the deseruing of man if saluation or Rosurrection had on either parte bene denied altogither Neither doth the Scripture attribute the last Resurrection vnto Christ as though the soules and bodies of men shoulde haue died lyke beastes and not haue risen againe vnto iudgement if Christ had not come Yea no doubt all men shoulde haue risen againe and that to the iudgement of euerlasting damnation if Christ had not come But I vnderstande that Pelagius in this Article denied the generalitie of Redemption by the death of Christ by which we doe as it were arise from death bycause of the state of lyfe and saluation wherevnto we are bought in Christ by Redemption lyke as we were in the state of death and damnation in Adam by sinne Not that any man is purged from the corruption of sinne vnto the innocencie of Adam but bycause the sinne is couered in Christ and pardoned for his sake And further here is to be noted that the first parte of this errour is manifestly the very same which is in the seconde and thirde errour before rehersed and by the same Scriptures plainly condemned But to make the latter part of this errour more aparant it was necessarie and thought good of Augustine to rehearse the first againe that by the comparison of condemnation in Adam and Redemptiō in Christ it might the more plainely be perceiued that Christ was not inferiour to Adam nor grace inferiour to sinne And that as all the generation of man is condemned in Adam euen so is all the generation of man Redemed in Christ And as generall a Sauiour is Christ by redemption as Adam is a condemner by transgression Which comparison is taken out of S. Paule his Epistle to the Romanes where he saith Likewise then as by the sinne of one condemnation came vpon all men euen so by the iustifying of one commeth the righteousnesse that bringeth lyfe vpon all men Yet shall not all men be cōdemned by Adam eternally for there is ordained of God againe away vnto lyfe which way is Christ Neyther shall all be eternallye saued by Christ for there is of God declared a waye againe vnto death which waye is sinne and the wilfull contempt of Gods mercy in Christ But this appeareth to be one of Pelagius damnable errours That Christ was not a generall Sauiour that Christ offered not vp the sacrifice of redemtiō for al the whole world contrarye to the manifest Scripture which sayeth He it is that obtayned grace for our sinnes and not for our sinnes onely but also for the sinnes of the whole world The same is also manifestly declared in these Scriptures folowing and many other Iohn 1. a. 6. f. 12. g. Ro. 5. d. 14. c. 1. Cor. 8. d. 2. Cor. 5. c. Hebr. 2. c. 2. d. 2. Pet. 2. a. And here it is worthy to be noted againe how iustly this errour of Pelagius reboundeth into the bosome of those which so falsely accuse other to be giltie in the Pelagians errours Be indifferent dearely beloued in the Lorde I beseche thee and way the matter as it is I desire no more Crowley When Cerberus hath framed this fourth Article of Pelagius to his purpose and persuaded himselfe that it reboundeth into the bosomes of those that accuse him his sort to be giltie of Pelagius errours he concludeth that he desireth no more but that his dearely beloued whose letter he aunswereth woulde be indifferent and woulde waighe the matter as it is Surely