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	soul_n	22,606	5	5.7136	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01987	The aunswer of Iohn Gough preacher, to Maister Fecknams obiections against his sermon, lately preached in the Tower of London. 15. Ianurie. 1570.	Gough, John, fl. 1561-1570.	1570 (1570)	STC 12131; ESTC S118696	21,473	49

and to do good workes For I contende not about that but thys onely I stedfastlye affyrme that onely Fayth by it selfe hath saued hym S. Ierom agayne ad Roma 4. sayth Conuertētem impium per solam fidem iustificat Deus non opera bona que non habuit i. God iustifieth the sinner that repenteth by onely fayth not by hys good works which he had not The said Hierom in the same place sayth further Vt omnes qui ex gentibus credunt filij sunt Abrahe dum et illis sola fides ad iustitiam reputatur That is As all they which among the Gentyles do beleue are the sonnes of Abraham whylest vnto them also onely faith is reckened for righteousnes Ambrose vpon 1. Cor. 1. saith Hoc constitutum est a Deo vt qui credit in Christum saluus sit sine opere sola fide gratis accipiens remissionem peccatorum That is Thys is ordayned of God that he which beleueth in Christ should be saued wythout workes by onely faith frely receiuing remission of sinnes Bernard in his .22 sermon vpon the Cantic saith thus Quamobrem quisquis ꝓ c. Wherfore whosoeuer inwardly greued for hys syn doth hunger and thirst for righteousnes let him beleue in thee which iustifiest the vngodlye and being iustified by onelye fayth hee shall haue peace with God. I will therfore conclude with S. Paul and Barnard thus Roma 3. Nunc vere absque c. But now the righteousnes of God is made manifest wythout the law whilest it is allowed by the wytnes of the law and the Prophetes Barnar ser. 5. in vigil Nat. a Dom. saith thus Nam sibi quidem ipsi fidere non fidei c. For truly for one to trust in him selfe is not of faith but of vnbeliefe Neither is it confidence for a man to put his trust in his own selfe but diffidence and mistrust rather But he is faithfull which neither trusteth to him selfe nor hopeth in him selfe esteming him selfe as the vessel of perdition but so loosing his owne selfe that hee maye keepe it vnto life euerlasting Thus I hope M. Fecknam if you be not wilful I haue sufficiētly proued by the scriptures and Fathers that we are iustified by faith onely contrary to your assertion ¶ M. Fecknams .4 and last article 4 That euery sinne is not mortall That euery sinne is mortall M. Fecknā in that it is sinne is euident by the words of God himselfe who can best iudge of thys matter in the .18 of Ezechiel saying thus Anima que peccauerit ipsa morietur The soule that sinneth shal die Here is no exception or difference made of sin but any sin in that it is sinne is deadly And S. Paul sayth Rom. 6. For the rewarde of sinne is death Here also you sée that S. Paul maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And S. Iohn saith Iohn 3. Euery one that cōmitteth sinne the same also committeth iniquitie and sinne is iniquitie Here also you sée that S. Iohn saith making no difference of sin but that syn in that it is syn it is iniquitie without exception But peraduenture he was not so well learned as you M. Fecknam he was not acquainted with your Popish schoole Doctrine for they be so déepe in their diuinitie that they dare corred the holy Ghost and say that S. Paul in defining of faith in the .11 to the Hebrewes hath not don it Satis Magistraliter not Doctorlike inough or not Clarkly And so I thinke you wil not sticke to say that S. Iohn here speaking of sin generally hath not done the same Satis Magistraliter Well we will hold our selues M. Eecknam contented with S. Iohns difinition of syn and thinke more of him thē of the best Doctor that euer was in the Popes scoles And because you make it so light a matter and so small a syn of our thoughtes as of little prety synnes and as it were not worthy the speaking of yet our Maister Christ in the .15 of Mathew telleth vs otherwise when he sayth Nam ex corde exeunt cogitationes male cedes adulteria c. i. For out of the hart procede euil thoughtes murthers adulteries c. And then hee concludeth Haec sunt que impurant hominem These things defile a man And you are not ignorant that our Maister teacheth vs also in the .5 of the same Euangelist that whosoeuer beholdeth another mans wife to lust after her hath already committed adulterye with her in hys hart And S. Iohn following his Master like a good scoller teacheth no lesse whē he sayth 1. Iohn 3. thus Omnis qui odit fratrem suum homicida est Whosoeuer hateth hys brother is a murtherer So is it euident by the sacred scriptures that all sinnes wythout exception according to my doctrine are mortall or deadly Now M. Fecknam let vs a litle while sée what the Fathers also say to this matter Ciprian Serm. De Ieium saith thus Fuerunt et ante Christum viri insignes c. There wer also before Christ worthy men both Prophetes and Priestes but yet conceiued and borne in syn Neither wer they free from original nor from actuall syn And there was found in thē all either ignoraunce or insufficiencie in which they going astray haue sinned and haue neded the mercy of god By the which being taught and in structed haue geuen thankes to God and haue cōfessed them selues to haue lacked mutch of the full measure of righteousnes trusting in God haue not presumed to ascribe vnto them selues any soliditie or righteousnes of their own Lactantius also De vero cultu lib. 6. Ca. 13. saith Nemo esse sine delicto potest c. No man can be without syn so long as he is laden with the garment of the flesh The weakenes whereof is three maner of waies brought in thraldome and subiection of syn to wyt by deedes by thoughtes and by wordes Hierome likewise Episto ad Algasiam saith thus Affectus et perturbationes c. We may so long as we dwell in the tabernacle of this body and are compassed about with frayle flesh measurably rule our affections and passions but cut them of quite we cannot by any meanes Augustin De ꝑfect iust lib. saith Querendum est si natura hominis bona est et ● It is to bee demaunded if the nature of man be good which none dare be so bold to deny but Mauicheus and Marcion How then is it good if it be not possible for it to be without euill For that all syn is euyll who doubteth We aunswer both that the nature of man is good c. Sée the place I wyl therefore conclude with Barnard Gregory thus Bernard writing De donis spirit sancti ca. 2. sayth Vnde beatus Gregorius ait Qui virtutes sine humilitate congregat est quasi qui in ventū puluerem portat Sicut enim puluis venti validi flatu dispergitur Sic