Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

your holy father the Popes holines would soothe you in it The Diuines doo by a generall consent say that because the burden of sinne and the damnation due vnto it is so great and horrible in the sight of GOD that the wrath of God for sinne could not otherwise be appeased nor his iustice satisfyed then by the cruell and bloodie death of that man that neuer had sinned neither was by any meanes spotted or defyled with sinne and therefore had not any way deserued to die And heerevpon they conclude that of necessitie the onely begotten sonne of God in whome there coulde be no sinne must take mans nature of the substaunce of a blessed virgine prepared before of GOD for that purpose that the nature of man taken of her substaunce might not haue in it any part of mans sinne and that that sonne of God béeing both God and man might die in his mans nature that blooddie death that mans sinne had deserued and so Gods wrath myght be appeased and his iustice satisfyed which could neuer haue béene brought to passe by any other meane Héereof wee may conclude that in some sort our sinnes were the cause of the death of our Sauiour Christ This lesson you had once learned and did repeate it openlie in my Church at Creplegate of London in the presence and hearing of a great multitude of Christians which conceiued no small hope that you béeing borne of such Christian Parents as you were and brought vp vnder such masters as had so instructed you in Christian Religion that beeing but of tender yeeres you were so perfect in the principles of that our Religion woulde haue prooued an excellent Minister in the house of God to the great ioye of such as had béene at charge in your education and to the furthering of Christes glory in the Realme of Englande your natiue Countrey But sée howe ●athan hath bewitched you You are nowe become apyssing potte in the Chamber of Antichrist Thys commeth of thy pryde Samuell GOD gaue thée good gyfts that thou shouldest haue vsed them to his glory but thou hast pryded thy selfe in them and hast euery way abused them and art fallen into the handes of God which is a thing most horrible Heb. 10. The Lord for his mercie sake open the eyes of thyne vnderstanding that thou maist sée the greatnes of thine owne misery and acknowledge the great fault of thine Apostacie and craue helpe at the hande of our heauenlie Father whose mercy is as great as him selfe and is alwaies ready to receiue euery Prodigall sonne that returneth home againe vnto him and séeketh after euery sheepe that is gon astray Returne therefore Samuell returne to our heauenly Father Be no longer called by that hypocriticall name of Fryer Iohn Frauncis Thy name Samuell which was giuen to thée in thy Baptisme is not yet blotted out of our heauenly Fathers Register neyther shall be before the day of thy departing out of this life Return in time séeke God whilst he may be founde call vppon him whylst he is at hande and hath his cares open to heare all such as call vpon him faithfully Make not so light a matter of sinne as to thinke that Iohn Baptistes féeding vpon Locusts and wylde honney c. could be any helpe to take away anie part of the damnation due to our sinnes Be ashamed of that fonde perswasion that mooued you to say thus Consider this I pray you If another suffer for my sinnes shall not I my selfe suffer You séeme to be perswaded that of necessity we must suffer for our owne sinnes because Christ hath suffered for them alreadie Whereas in verie déede the contrarye is most true Because Christe hath already suffered for our sinnes therefore we néede not to suffer for them For his suffering for our sinnes is sufficient and is a full satisfaction for the sins of y e whole worlde And there remaineth nothing to be doone by vs but onelye by faith to take the benefite of that his suffering and to shewe our selues thankfull to him for that it hath pleased him to suffer for vs and by his suffering to restore vs to the fauour of the heauenly maiesty againe Which thankes we render when wee mortifye our fleshlie affections and make our bodies ● Sacrifice to God lyuing holie and acceptable For this is our reasonable seruing of God as wryteth S. Paule Rom. 12. This is that sounde doctrine that in your yonger dayes was taught you you learned did once openly confesse in my Church at Cr●plegate Doo you therefore I pray you consider better of this matter and be perswaded that for as much as another which is Christ the sonne of the lyuing GOD hath suffered for your sins you are by his suffering redéemed from your sinnes and from euer lasting damnation due to your sinnes and by his resurrection iustified and made righteous in the sight of the heauenly Maiesty and discharged of your sinnes past for euer Rom. 4. And when you shall by the frailty of your flesh fal and commit sinne follow the counsell of Christes déere Disciple Iohn that wrote the history of the Gospell and those thrée Epistles that are called Canonicall In the second Chapter of the first of those thrée Epistles he writeth thus My little babes I writ thus vnto you that you should not sinne but if anie man doo sinne we haue an Aduocate with God the Father euen Christe Iesus the righteous he is the obtainer of mercy for our sinnes The words of Iohn in the Latine are these Ipse est propitiatio I thinke I can not translate them better for the vnderstanding of the meaning by the Englishe Reader then as I haue that is He is the obtayner of mercy for our sinnes We néede not therfore to séeke for a ghostly father that may heare our confession and giue vs penaunce and absolution Christ hath alreadie suffered penaunce for our sinnes and hath absolued vs. We néede not to runne to Rome for pardon For GOD hath alreadie pardoned all our sinnes past and repented because we beléeue that promise of pardon that he hath made in the death and blood shedding of his onelie begotten sonne our Lord and Sauiour Iesus Christ And when we sinne by frailtie wee haue an open way in vnto the mercie seate of God by and through our Sauiour Christ who is the way the truth and the life Iohn 14. You procéede and thus you say The Fryar We reade in the fift of Leuiticus how our Lorde commaunded the children of Israell to doo penaunce when they had committed any offence Iudg. 21. Vniuersus Israel valde doluit egitque poenitentiam super hoc quod fiebat All the Children of Israell were very sorry and they did penaunce for that which they hadde doone Holie Iob in the 24. Chapter of his booke sayeth Dedit e●s Deus locum poenitentiae God of his wonderfull mercy gaue man place to do penaunce Dissimulas saith Salomon peccata hominum propter

Dauid saying Miserere mei Deus secundum magnam misericordiam tuam And all the while that he sayeth the Psalme the other whippeth himselfe In the meane season whilst that one doth say the foresaid psalme I haue giuen my selfe for deuotion sake because that Christ was whipped for me foure hundred stripes Euery Friday from our Ladies day in Lent to May day I whip my selfe for your sake And I pray for you vnto the intēt that it may please God to turn your harts saue your souls Crowley Procéeding in the declaration of the straightnes of your life you say that you lie in your clothes in bed without shéetes and yet you kéepe your selues cleane It may be so for you haue leasure enough to knacke your créepers when they begin to molest you and Sta●●sacre is a soueraine thing to destroy that cattell that is accustomed to bréede in the beddes and bosomes of such lasye Lubbers as doo accustome themselues to lye in their clothes If it bée a point of holines to lye in bedde without shéetes then are the common sort of people in diuers parts in England as holy as you for they neuer lie in any yet they putt of their clothes when they goe to bedde And I my selfe hauing béene in some of those parts of the Realme haue taken such lodging as the Country vseth but I haue not lyen in my clothes as you say that you doo I doo know by that little experience that I haue had therein that after a man is acustomed for some space to lie in blankets he will chose rather to continue that kind of lodging then to change it But let this matter passe for a Louse bredde in blankets is not more holye then that Louse that is bredd in shéetes And this Epitheten lousie hath bene thought méete for a Fryer euer since I could remember You say that you got to bedde at eight of the clocke c. I know diuers Artificers in London and I think such may be found in Paris also that labouring sore all the day long doo not sléepe before eleuen of the clocke and yet ryse againe at foure or fyue at the furdest so y t they sléepe not aboue 6 howres in one night where as by your own confession you doo commonlie sléepe 7 houres and doo no labour at all but loyter all the day long The Religion therefore of those labouring Artificers is in that point straighter then yours When you doo or when anie of you dooth a misse hee that hath offended must doo penaunce If this be true thē must you all doo penaunce euerie day For as the Psalmist saith 19. Delicta quis intelligit Who can be able to tell how oft he offendeth And Salomon saith Prouerb 24. Septies cadet iustus And as your sort doo reade his words Septies in die cadet iustus The righteous person shall fall seauen times in a day But I am sure your meaning is not of such offences as Salomon speaketh of That is of déedes that are doone words that are spoken and thoughts that are conceiued contrary to Gods commaundements but your meaning is of offences cōmitted against the Rules of your Religion As when you lust or long after anie kind of fleshe when you be slacke in arysing to sing your Mattins before your blessed Sacrament of the Altar when being drowsye you singe not lustilie when you passe by anie of your Idoles and doo not dowke lowe enough to them when you lowte not lowe enough to your Prior and other your auncients in Religion when you thinke not so reuerently of euery point of your Religion as you haue béene taught to doo when you behaue not your selfe so deuoutlie in singing your Mattins and high masses as you should doo when you speake to anie of your fellowe Fryers either at dinner or at supper or in the night and when you thinke well of or wishe well to anie of those Heretickes that haue had the bringing vpp of you and haue béene too carefull for you I coniecture that these bee the misdéedes that you must doo penaunce for As for the breaking of Gods commaundements that is no offence amongst Minime Fryers Well you say that your penaunces are to fast breade and water c. By this I coniecture that your common drinke is wine Manie honest men that laboure sore haue water for their common drink I haue heard of an Abbot in England that inioined his horse such penaunce because he felt him too lustie sturring vnder hym Syrra said the Abbot to his horsekéeper sée that you giue not thys horse any thing for the space of these tenne dayes but onely breade and water Was not this great pennance for the poore horse to endure thinke you The quality and quantity of your bread may bee such that it shall rather be a pleasure then a punishment to bee put to that pennaunce But graunt that your breade which you eate when you be put to penanuce be such as King Achab commaunded to be giuen to Michaeas the Prophet 3. Reg. 22. The bread of tribulation and the water of sorrow Yet what a satisfaction is this for so haynous an offence as the transgression of the leaste of Gods commandements Adam was inioyned much greater penaunce thē this and much longer time then for the space of one day For it was sayd to him by God himself In the sweat of thy face thou shalt eate thy breade all the daies of thy life till thou shalt be turned againe into the earth c. And yet all this penaunce could not satisfy for that one sinne that he committed when he tasted of the forbidfruite Yea although all his posterity euen vnto this day had doone and we our posteritie should doo such penaunce as you speake of continually euen to the end of the world yet all this long penaunce could not reuerse this sentence pronounced by God himselfe Morte morier●s Thou shalt die the death Onely the death of him in whom there neuer was any sinne is sufficient to satisfy for all sinne Your dyning vpon the earth with bread and water the kyssing of your brethren the Friers féete the whipping of your selues for the space of halfe a quarter of an howre more or lesse at the discretion of the chéefe father may be some outward signe of inward sorrow conceiued for some offence committed and some argument of detestation thereof inwardly in the heart But an Hipocrite may doo as much as all this and yet delight in his wickednes still Reade the 58. Chapter of Esaies prophesies Nunquid tale est ●eiunium quod elegi per diem affligere hominem animam suam c. Is this the fast that I haue chosen saith the Lord by the Prophet for a man to afflicte his owne soule for the space of a day to bowe downe the heade like a Bulrush to lye in sackcloth wylt thou call this a fast and a day acceptable to the lorde c. But when

knoweth them to be Traytours to GOD to our Prince and Countrey and to all such simple Christians as doo hearken to them Her st●dfast purpose therefore is to confesse her sinnes to God euerie day bothe in sicknes and in health She doth continually craue at Gods hande the grace of continuall and vnfained repentaunce Of full and frée pardon of all h●● sinnes by the mediation of Christ Iesus she craueth a full and perfect assuraunce With all popish Priestes pepish shri●t and with all maner of popery she is and styll wylbe at defiaunce But you procéede with your exhortation and thus you say The Fryer Beleeue without doubting all that the holy Catholicke Romaine and Apostolicke Church doth belceue although that they surpasse and excell mans vnderstanding To be briefe say euery day these wordes O sweete Iesus I doo stedfastly beleeue all that my Sonne Sa●●uell beleeueth And in that fayth in which he is I will liue and die Be mercifull vnto me a moste wretched sinner for thy names sake Holie Marie mother of GOD pray for me thyne vnworthy handmayde nowe and in the hower of my death Say thys prayer onely euerie day And if you can goe to shrift confesse your sinnes and receiue the bodie and blood of our Lord and Sauiour Iesus Christ Crovvley Your mother hath iust cause to mus● what you meane by this part of your exhortation wherein you will her to beléeue all y e the holy Catholick Romane and Apos●●lick Church doth beléeue For there is no such Church as that in any part of the world There is indéede a Romaine Church but that Church is neither holy Catholick nor Apostolick Holy shee is not because she renounceth that holines that is fréely giuen in Christ and cleaueth to an holines that she imagineth to be in her owne workes wherein no holines at all either is or can be before God The case of this Romaine Church is as euill or worse then the case of the Church of the Jewes was when they béeing ignorant of the righteousnes of God sought to establish their owne right●ousnes and so neyther were nor could be subiect to the rightcousnes of God Rom. 10 Euen so these Romaines which you call the Romaine Churche beeing ignoraunt of that holines that is fréely giuen in Christ and is therefore the holines of GOD and not of men doo séeke to sette vppe and aduaunce their owne holines which is no holines indeede and so are not neither can be subiecte to that holines that God giueth in Christ and so by good consequence there is in them no holines at all Catholicke that Romaine Church is not for that she holdeth not that fayth which Christ in his owne person taught in Jerusalem and in other parts of the lande of Iewrie and at the time of his Ascention into heauen commaunded his Apostles to teache Catholickly that is all the worlde ouer according to the signification of the worde Catholicè That is Catholickly or vniuersally In his owne personne our Sauiour Christ did preache this fayth as appeareth in the first Chapter of S. Marke Postquā autem tradi●us est Johannes c. After that Iohn was imprisoned Iesus came into Galile preaching the Gospell of the kingdome of GOD and saying The time is fulfilled and the kingdom of God draweth nigh Repent and beléeue the Gospell To beléeue the Gospell is that fayth which is called Catholicke And whosoeuer beléeueth the Gospell is a Catholicke And on the contrary he that beléeueth not the Gospell is no Catholicke To beléeue the Gospell is to b●léeue Gods word For in our olde Englishe spéeche Gods worde was called Gods speale and nowe corruptly we doo call it Gospell This Gospell or Gods speale is that promise that GOD made firste to Adam the firste man when he promised that the womans séede shoulde breake the Serpentes heade Gen. 3. This promise was renued to Abraham when GOD sayd to him In thy séede shall all the Nations of the earth bee blessed Gen. 22. And this Gospell is by the Grecians called Euangelion which worde dooth by interpretation signifie a gladde tydinges This Glad tydings dyd our Sauiour declare first to the lost shéepe of the house of Israell both in his owne personne and by the ministerie of his Apostles And at y e time of his ascending into heauen he gaue commaundement to those Apostles to declare the same Catholickly that is to say generally all the worlde ouer For thus he sayd vnto them then Euntes in mundnm vniuersum praedicate Euangelium omni creaturae Goe into all the world and preach the Gospell to euery creature Vnderstanding by creatures all Nations and sortes of men By thys meanes thys Gospell or Gladde tydinges which at the first was made knowne but to few in comparison of all was made knowne to the whole worlde and was therefore called Catholicke And when in the primitiue time of the preaching of thys Gospell certayne fantasticall heades beganne to teache doctrines contrary to thys Catholick doctrine and to drawe disciples after them then the Fathers that held taught thys doctrine called themselues Catholicks and those other Schismatickes and Heretickes The first Romysh Christians were right Catholicks as appeareth by that Epistle that the Apostle Paule wrote to them and so the Christians of that Cittie continued many yéeres after saynt Paules time as appeareth in the Histories of the Church But for the space of a thousande yéeres last past almost that Church that hath béene and is in Rome hath béene and is styll schismaticall and therefore the name Catholick is no méete name for that Romyshe Church They denie the frée iustification by fayth which S. Paule taught the first Romysh Chrystians and they belee●ed hys doctrine They glory in theyr owne wysedome ryghteousnes holines and redemption presuming to redéeme theyr owne sinnes and the sinnes of others also by theyr fastings their prayers theyr whyppings and other workes that they haue deuised whereby they thinke and perswade as many as they can to think that satisfaction may be made to God for sinne committed in breaking the commaundements of God whereas by the Catholicke fayth we are taught that as there is but one God so there is but one mediator betwixt God and man which is the man Christ Iesus ● Tim. 2. And this Mediator had none other meane wherby hée might worke our reconciliation but onely the shedding his of own hart bloude for vs. That death which our sinnes had deserued was and of necessity must bee suffered by him y t purchased our peace with God I conclude therefore that the Romish Church taking vpon it in some sorte the O●●yce of the Mediatour is not Catholicke but Antichristian And therefore your mother béeing a Catholicke Christian indéede may not harken to her sonne Samuell when he wylleth her to beléeue all that the holye Catholicke Romaine and Apostolicke Church dooth beléeue c. And whereas you name the Romaine Churche Apostolicke you doo great wrong to that