Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	deliver_v	die_v	sin_n	4,951	5	5.0180	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65695	The absurdity and idolatry of host-worship proved, by shewing how it answers what is said in scripture and the writtings of the fathers, to shew the folly and idolatry committed in the worship of heathen deities : also a full answer to all those pleas by which papists would wipe off the charge of idolatry, and an appendix against transubstantiation, with some reflexions on a late popish book called The guide in controversies / by Daniel Whitby ...	Whitby, Daniel, 1638-1726.	1679 (1679)	Wing W1719; ESTC R39040	107,837	157

2. saith that the Apostle seems to speak of a departure from the Catholick Faith not that all shall recede from it but that the major part shall do so Bellarmin adds that it is certain that it will be so L. 13. Doct. Prin. c. 2. L. 2. de temp nov c. 15. To the same purpose speak Stapleton Acosta with divers others And all this they ground upon those passages of the Revelation which seem very concluding to this sense and clearly to intend it as the slaughter of the two witnesses by whom the Orthodex members of the Church is understood the flight of the woman that is the Church into the Desert and the worship which the whole world will then pay to the Beast Where note that these Witnesses which represent the Church are but two and they at last are slain Rev. xiii 7 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in locum and that the Dominion of Antichrist is over all Kingdoms Tongues and Nations and he is said to cause the earth and him that dwelleth therein to worship him and both small and great rich and poor free and bond to receive his mark All which seemeth to signifie as much as the testiinonies forecited Now seeing it is Prophesied concerning Antichrist that he should exalt himself above all that is called God Rev. ix 20. and of the people of those Antichristian times that they should worship Devils and Idols of Gold and Silver and of Brass and Stone and of Wood which can neither see nor hear nor walk Rev. xiii 12. and that the earth and they that dwell therein should become worshippers of the Beast and of his Image therefore it must be also Prophesied that Idolatry should reign and spread it self over the Christian World CHAP. IV. The Contents Ob. 3. That if the Church be guilty of Idolatry the Gates of Hell would have prevailed against her Answered by shewing that by this phrase the Gates of Hell errors in Doctrine or Corruption in manners cannot be understood but only the state of death § I. Ob. 4. That if the Church be Idolatrous she cannot be Holy Answered by shewing what is the Holiness of the Church visible § II. Ob. 5. We grant the Papists may be saved and consequently must grant they are not guilty of Idolatry Answered I. by shewing that moderate Papists grant that Protestants may be saved whom yet they charge with Heresie and Schism and such like damning sins § III. 2. That their Repentance for their unknown sins and consequently their unknown Idolatries may obtain mercy for those who wanted means of better information § IV. 3. That in the same circumstances we believe that Idolaters may be saved ibid. Ob. 6. The Church of Rome cannot be guilty of Idolatry because we do acknowledg her to be a true Church Answered I. By shewing that true Church may still continue so to be when it is guilty of Idolatry § V. 2. That the Church of Rome may be a true Church in that large sense in which the Protestants confess she is so and yet be guilty of Idolatry they only saying that she is a true visible Church in that sensein which Heretical and Idolatrous Churches may be so § VI. To admit the Church of Rome to be in this sense a true visible Church is sufficient to justifie the Ordination and Succession of our Clergy I. Because the Ordination of Hereticks is valid § VII And so is also the Ordination of Idolaters § VIII Some of our Divines acknowledg that in the Church of Rome when Luther first begun his Reformation there was a saving profession of the truth of Christ § IX This acknowledgment is explained and the inference thence made that the Church of Rome was not then Idolatrous though Idolatry prevailed much in it ibid. Ob. 7. That if the Church of Rome be truly charged with this crime she must be guilty of Heathenish Idolatry answered by shewing that she is so only in that sense in which all Idolatry may be stiled Heathenish § X. And 2. by divers instances of such Idolatry which in the judgment of the Romanists themselves is not exclusive of salvation ibid. § I Ob. 3 AND this is all that is needful to be said in answer to this Argument p. 125. But yet ex abundanti I will add some remarks upon those Arguments which T. G. and R. H. do further offer to demonstrate 1. That the whole Church of Christ cannot be guilty of Idolatry which is the minor proposition of this objection And first T. G. thus Argues that if the Church which is Christs Kingdom could Apostatize so far as to enjoyn and allow the belief and practice of Idolatry the Gates of Hell would have prevailed against it but the Gates of Hell cannot prevail against it Ergo. Answ These words the Gates of Hell do not contain a promise of preservation of the Church from sin or error of what kind soever but only signifie that all true Christians who die in the Lord shall be delivered from death and shall obtain a joyful Resurrection For the Gates of Hell in Scripture phrase do never signifie the power of Heresie or Satan sin or error but both in the Old Testament the Jewish writers and the Antient Heathens it constantly is used to signifie the state of death as will be evident to any person who consults the places cited in the Synopsis and doth with them compare the passages in which this phrase is used in the Old Testament and in the Jewish writers I said Es xxxviii 10. saith Hazekiah in the cutting off of my days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go to the Gates of Hell I am deprived of the residue of my years and what is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gates of death is by the Septuagint Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gates of Hell Chap. xvi 13. Mac. v. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepar Ev. l. 1. c. 3. p. 7. D. Job xxxviii 17. Thou hast the power of life and death saith the Author of the Book of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou bringest down to the Gates of Hell and raisest up again They cryed to the Lord to have mercy on them now being even at the point of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Gates of Hell Nor did Eusebius doubt the truth of this exposition of the words for he declares that God had hereby promised that the Church should not be overcome by death and that by virtue of this one voice Vpon this rock will I build my Church and the Gates of Hell shall not prevail against her the Church continues not subdued by her enemies nor yielding to the Gates of death 2 This Scripture may concern the Church considered as invisible Ecclesia in iis est qui aedificant supra petram i. e. qui audiunt verba Christi faciunt Aug. de unit Eccl. c. 16. c. 18. De Bapt.

contrition they may be saved and I piously hope many of them are thus actually saved and this I judg to be the more common sentence of the Doctors because it is commonly so Preached in their Churches Moreover R. H. himself cannot be ignorant that it doth pass for current Doctrine in their Schools that ignorant persons may innocently be Hereticks 1. S. Clar. Prob. 15. p. 99. when they are by their Priests misled into the grossest Heresies that Lay-men erring with their Teachers are by the common doctrine of the Schools and Doctors wholly excused from all fault Idem Ibid. Estius in Sent. I. 2. dist 42. §. 7. That all the seven Capital sins by reason of the imperfection of the act or other circumstances may become only venial that ignorance invincible excuses from sin and that there may be ignorance invincible even of the things commanded or forbidden by the law of nature or the Decalog and therefore of the Idolatry forbidden in that Decalog how can he then pronounce so decretorily against the Church of Rome that no Salvation could be had by any of her members provided they were guilty of Idolatry without a contradiction to these avowed Tenets of the most famous Doctors of the Church of Rome And whereas the Bishop of Chalcedon saith that Protestants do allow Salvation to the Roman Church and to formal Papists but Roman Catholicks do deny saving Faith and Salvation to the Protestant Church and to formal Protestants and grant it only to such Protestants as are invincibly ignorant of their errors who are not formal Protestants but rather Protestantibus credentes persons deceived by giving two much trust to Protestants Bishop Brambal answers Reply Chap. 6. §. p. 224. Ed. Dublin 1677. that we say the very same viz. that we allow not saving Faith or Salvation to formal Papists but to such as err invincibly and are prepared in their minds to receive the truth when God shall reveal it Such are not formal Papists but Papistis credentes such as give too much trust to Papists § IV 2. To this enquiry Serm. 6. ad Pop. Part 1. p. 335 336 337. how can Idolaters living and dying so without repentance as the Papists do be saved It is excellently answered by the Reverend and learned Bishop Sanderson in these words I do not so excuse the Idolatry of our Forefathers as if it were not in it self a sin and that without repentance damnable but yet their ignorance being such as it was nourished by education custom tradition the tyranny of their leaders the fashion of the times not without some shew also of piety and devotion and themselves withall having such slender means of better knowledge though this cannot excuse them from sin without repentance damnable yet it much lesseneth and qualifies the sinfulness of their Idolatry arguing that their continuance in it was more from other prejudices than from a wilful contempt of Gods Holy Word and will and as for their repentance it is as certain that as many of them as are saved do repent of their Idolatries as it is certain no Idolater nor other sinner can be saved without repentance But then there is a double difference to be observed between repentance for ignorances and for known sins the one is that known sins must be confessed and repented of and pardon asked for them in particular that is where God alloweth time and capacity every kind of them must be particularly confessed whereas for ignorances it is sufficient to wrap them up all together in a general and implicit confession and crave pardon for them in the lump as David doth in Psalm xix saying Lord cleanse me from my secret sins The other difference is this that known sins are not truly repented of but where they are forsaken But ignorances may be carefully repented of and yet still continued in The reason is because they may be repented of in the General without special knowledge that they are sins whereas without such special knowledge they cannot be reformed Some of our Forefathers then might not only live in Popish Idolatry but even die in an Idolatrous act and yet have truly repented though but in the General and in the croud of their unknown sins even of those very sins and have at the same instant true Faith in Jesus Christ and other Graces accompanying Salvation Now from these answers it is evident 1. That we only grant that Papists may be saved in such circumstances in which we do believe Idolaters may be saved also For as the Roman Casuists conclude that albeit the Scripture saith no fornicator shall be saved yet doth not this conclude against those persons who are deceived with a Leah instead of Rachel as good Jacob was and albeit the drunkard be excluded by the same Scripture from Salvation yet will not this condemn a holy Noah who knew not that the wine he drank would have such ill effect upon him and albeit the Scriptures say no Murtherer shall have eternal life yet will not that conclude against thoe persons who in simplicity of heart do serve their Prince in an unlawful war so neither will those Scriptures which say no Idolater shal have eternal life exclude the person who through like ignorance of fact or right commits Idolatry And thus a Quae omnia non nisi secundum quandam peccati perfectionem accipi debent cum alloqui constet etiam ex ipsâ Scriptura in his peccatorum Generibus delinqui posse venialiter Estius in Sent. l. 2. dist 42. §. 4. in all these passages of Scripture saith Estius which in the general make the effect of sin exclusion from Christs Kingdom destruction and eternal death or in particular do reckon certain kinds of sins amongst those works of the flesh which exclude from Heaven in all these passages saith he we are to understand the Scriptures only to speak of sins in general or of those kinds of sins secundum quandam peccati perfectionem i.e. when they are knowingly committed and persisted in and when they are not any way retracted by Repentance for otherwise it is clear even from Scripture that in committing of these kind of sins men may be only guilty of a venial fault 2. Hence it appears that the Charity we exercise towards the Church of Rome in this particular is only that Charity which they themselves have taught us and which they exercise to others in like circumstances when they pronounce them guilty of sins in their own nature damnable and that it is not any necessity which lies upon us so to do as R. H. wrongfully suggests Disc p. 78 but it is only love of truth and evidence of reason which is the ground of this our Charity We being fully satisfied that the God of mercy will not condemn the person who sincerely doth Repent of all his unknown trespasses by reason of those errors of his understanding which he was not able to correct or which in his