Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	year_n	143	3	4.2794	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04582	A supplicatyon made by Robert Barnes doctoure in diuinitie, vnto the most excellent and redoubted prince kinge henrye the eyght. The articles for which this forsayde doctoure Barnes was condemned of our spiritualtye, are confirmed by the Scripture, doctoures and their awne [sic] lawe. After that he disputeth certayne comon places which also he confermeth with the Scripture, holye doctoures and their awne [sic] lawe	Barnes, Robert, 1495-1540.	1531 (1531)	STC 1470; ESTC S110416	207,398	340

mercifulle / and so mercifulle / that he wyll not impute my synnes vn to me / Though they be neuer so great so longe as I hange on the blessyd bloud of Christe Iesus he is also a lyberalle father / yee and that vn to me lyberalle / which will not alonly promyse me al thynges / but also geue them me whether they be necessary to the body or to the soule He ys also not alonly lyberalle / but myghty to performe all thynges that he promisyth vn to me Breuely this faith maketh me to hange clearely off god and off his blessed promisis and not too fere dethe nor none afflyccion / nor persecucions / nor tribulacion / but too dispysse all these thinges / and not allonly these / but to dispisse also myne awne selfe / mine awne body / myne awne life for Christes sake Finallye of a fleshely best it maketh me a spirituall man / of a damnabille childe / yt maketh me a heuenly sone / Of a seruaunt of the deuell / yt maketh me a fre man of godys / both deliuered frō the lawe / from sinne / from d●the / fro the deuell / and from all mysery that might hurte me My lordes this is the faythe that dothe Iustifie / and be cause it is geuen from heuen in to oure hartis by the sprete off god / therfore it can be no ydille thynge / But it must nedis do all maner of thingis / that be too the honour off god / and also to the profite of oure neyboure / in so muche that at all tymis necessary yt must nedis worke well / and also brynge forthe all good workes / that may be to the profitte and helpynge off any man But these workys be not done / too Iustifye the man / but a iuste man must nedes do them / Not vnto his profite / but allonly to other mēs profites / euyn as oure Master Christ / suffered hunger and thurst / and persecucion and toke greate labours in preachinge of hys worde / ye ād also suffered deth all these thinges I say dyd he not to further or to profite him selfe / But for oure merit and for oure profytt / so likewyse doth a Iuste man his workes And as a good tre in tyme off yeare bringeth forthe a god appylle / not to make hym good for he is good a fore / nor yet this appyl is not to his profyt / But vn to other mens not withstondinge the good nature that ys in him must nedys brynge yt forthe / so lykewyse the Iuste man must nedys do good workys / not by them to be Iustyfyde / but allonly in them to serue hys brother for he hathe no nede of them / as consernynge hys Iustyfycacyon wherefore now here haue yow the very trewe cause off Iustyfycacyon / that is faythe allonly / And also the very trewe waye and maner of doynge good workis / And how that no man can do good workis but a Iustified mā / As oure Master Christ saythe / eyther make the tre good ād thā hys frute most be good / Mat. 7. Or ellys the tre euyll and hys frute also euyll for a good tre must nedys brynge forth good frute / And a bad / evell frute But now lett me answere to theyr scrypturs and too their carnall reasons that they brynge to proue that workys do Iustyfye Soluetōs to the scripture whych thei falsly allege Fyrst cometh the flesslye and damnable reson / And the saythe yf we be Iustyfyde allonly by fayth what nede we to do any good workis what nede we to crucyfye or to mortyfye oure fleshe / for all these wylle not profytt vs / and we shall be sauyd though we do none of them al. Thus dyd blinde reason dispute with Saint Paule whan that he had prouyd / that god off hys mere marcy / had delyuered vs frely from the damnable bondage off the lawe / A none he Iudged that he myght doo what he wolde / for he was no longer vndernethe the lawe / To thys Saynt Paule answereth / that yf we obey vn to the workys of synne / than are we the seruauntys off synne / and yff we obey to the workys off Iustys than are we the seruauntes off Iustys / soo that yff we truly haue that same faythe that Iustyfythe vs / we shall desyere too doo noo nother workys but those that belonge too Iustyfycacyon / not that the workys do Iustyfye vs / but that we must nedys doo these workys / as the very trew frutys off Iustificacyon / ād therfore those men that wyll do no good workys by cause they be Iustyfyde alonly by faythe / be not the chylderne of god nor the chylderne of Iustyfycacyon / and of that ys this a suer and an euydent token / for yf they were the very trew chylderne off god / they wolde be the gladder to doo good workys / by cause that they are Iustyfyed frely Therfore shulde they also be mouyd frely to worke / yff yt were for no nother purposse / nor profyte / but allonly to doo the wyll off their mercyfulle god / that hathe so frely Iustyfyed them / and also to profyte theyr neyboure / whom they are bound to serue of very trewe cheryte Take an exampell / here ys a thefe that ys condemnyd by ryght and by law to be hangyd whom the kyngis grace of hys mercy / dothe frely delyuere from the gallous / and geuythe hym hys pardon / Nowe thys thefe thus delyuered wyll not kepe hym selfe a trew man nor do those workys that belonge to a trew man to doo / but fallyth agayn to stelynge by cause the kynge perdonyd hym so frely / and rekenyth that the kynge ys so mercyfull that he wyll hange noo theuys but delyuer them all of hys mercy with out their deseruyng / Now how thynke you wyll the kynge be marcyfull vn to thys thefe whan he comythe agayne to the gallous nay truly / but yff he had done those thynges that the kyngys pardon deseruyd / than had he come noo more in danger / but shulde haue byn styll in the kyngys fauou●e Thē cometh my lorde off Rochester / ād he saith the faith doth be gynne a Iustyfycacyon in vs / But workys do performe yt and make yt parfyt / and by cause that noo man shall thynke that I lay yt vn to hym vnrightwisly I wil resyte his awne wordes Arti. 1. Per fidem initiari dicitur iusticia solū / non autē cōsummari nā cōsūmata iusticia nō aliter quā exoperibꝰ natis / et in lucē editis acquiri potest / Opera cōsummate iustificāt / Fides primū inchoat c̄ Vvhat christenyd man wolde thynke that a bisshope wolde thus triffylle and play wyth godys holy worde Godys worde ys soo playne / that no man can avoyde yt how that faythe Iustyfythe allonly / and now commyth my lorde of Rochester / wyth a lytle and a vayne

nothinge but erre Not with stōdinge we are so blyndyd that we thynke darknys lyght / and erroures verytye This is opynly prouyd / by alle oure grett Clarkely scolemen / and that yt may be opyn to alle men / I wille recyte what they lerne of the keyes Duns and all his scolars saye that these keyes be nothynge els / Scotꝰ 4. sent di 18 but an auctorite geuyn to pristes where by they geue sentence / that heuyn must be openid to this man and schyt vnto the other so that heuyn is openyd and shyt at the sentence of the pryst / This is his lerninge ▪ who coulde haue invented suche a doctryne / but the deuille hym selfe who ca●e speke agretter heresy than this ys who cane speke more opynly agenst christ and hys holy scripture If the auctorite of the pryst be the keyes of heuyn / and cane opyn and shytte heuyn / than nede w● no nother thynge to oure saluacyon / but the auctoryte of the pryst / than can no man be sauyd with out the auctorite of the pryst / than cane there no prystes be damned / For they haue the keys of heuyn / I thynke they wille not be so mad as by their auctorite to shytt them selfe with the deuylle Breuely what nede haue we of Christ and of hys holy worde / For the auctorite of the pryst is the keye of heuyn / but let me bryng theyr awne wordes that the matter may be playner Nicho. de orbel d● vtsupra The keye in thys purposse is takyn after the symilitude of a materiall keye whiche is the next instrumēt to shyt to opyn a dore by where by we enter in to the howse So lykewise / the auctorite to geue sentence that heuyn mvst be openyd vn to this man / is called the keye c̄ / To vse many wordis in refellynge this damnable opiniō yt nedeth not / But agēst them all / I will set the auctorite of Saynt Hierom whose wordis be these / I shall geue the the keys of heuē Thys place / Hiero in M. c. ●6 the Bysshops and the prystis not vnderstondynge haue vsurpyd vn to them som what of the pharisys pride / so that they thynke that they may condemne innocentis / and loosse them that be gylty / whan a fore god not the sentence of the pryst but the lyffe of the giltye is regardyd c̄ Here you haue playnly that the sentēs of the prist is not lokyd on / nor abyll to loose a sinner a fore god / Marke also that Saynt Hierō saithe you vnderstōd not this place Moreouer I wold know of you all / where you can brynge me one exampyll in scripture / that the sentence of a prist hath losyd a synner / or bound a ryghtwise man / and yf it can not do this / than is there a nother thynge a boue the sentence of a prist Furthermore that youre auctorite shuld be the keyes of heuyn / it is agenst reason and agenst youre awne lernyng / for duns and also lyra of this same texte / Scotꝰ 4. sen dist 15 Quest 1. Quodcūque ligaueris / do playnly declare / that youre key of auctoryte may erre / Now if it may erre / than is yt not the right key to the locke of heuen / for the right key can neuer erre in hys awne locke / wherefore at the most yow can make it but a pickelocke whiche belongeth to robbers and theuys only Mo●eouer if thys were the key / than shulde we neuer be in suerte whether heuen were opened or not First we haue no promysse nor no worde of god / made vnto this key / And agayne we can not know whā it openeth heuen and whan not / for it may erre after youre awne doctors and yf it chaunce for to erre than are not heuen gatys openyd / So that be this meanys we shall be all ways in doute / whether we by lossyd from oure synne or not Vvherfor we must seke out a nother key that is the very trew key to the locke the whiche cannot erre / of the whiche we shall be in suerte and wyth out all doute / But ere we declare what thys key is / we wyll first shewe the nature and the propertye of this key Saynt Augustine saithe That must be callyd a key where by the hardnes of oure hartis are openyd vn to faithe / Aug. ser 2. de sane and where by the secrettnes of myndes are made manyfest / A key yt ys saithe he the which dothe bothe opyn the consyens to the knowlege of synne / and also includyth grace / vn to the holsomnes of the euerlastynge mistery c̄ This is the diffynicion of thys keye that we speke of after / Saynt Augustyne / Now compare youre power vn to this diffinicyon / and see how they do agree Fyrst what cā youre power doo which you call youre key to remoue a way the hardnes of the harte / and to brynge in faythe Agayne what can youre key Iudge of the secretnes of mans mynde Thirdly what can youre power doo to mans consciēs to make hym to knowlege his sinne yee where by do yow know youre awne synne by youre power thā haue all pristis a like knowlege Fynallye what grace dothe youre power include in him that may brynge vs to euerlastynge Ioye where fore you see that this diffinicion agreethe as well with youre keye / as Chalke and Chese There fore must we seke a nother keye / that hathe all these propertyes This ys nothynge ellys / but the holy worde of god / wherby that we reseue faithe in to oure hartis as S. paule sayth / Rom. ●0 Faith is by heringe and herynge is by the wordes of god / ād for thys cause the holy prophete callyth it a lanterne saynge Psal 118. Thy worde is a lantern vn to my fette / and yt ys light vn to my pathys Ibidem By thys worde do we reseue lyffe as the prophete saythe / Thy speache shall quickyn me Also the secrettys of oure hartys be opened by thys worde as Saynt paule declarith saynge yf there come one that doth not beleue / he ys repreuyd by the word off all men and the secretis of hys harte are openyd / ● Cor. ●4 By this worde also is declared vn to vs grace and euerlastynge lyffe as ● Thy. ● S. paule saith / christ hath put a waye deth / hathe brought lyffe and immortalite vn to light thorow the gospel / Thys is thou thynge only where by that oure cōsciens is loosed and mad fre frō synne Therfore saith the holy prophete there is muche peasse vn to them that loue the lawe of god / Psal 118. ād there is no sclaunder vnto them / muche peasse ys nothinge ellis but remissiō of synnes / ye that with out any doute / for he that is loosed by the word of god