Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	world_n	worth_a	worthy_a	46	3	6.8501	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13812	An ansvvere to certein assertions of M. Fecknam, sometime abbot of Westminster which he made of late against a godly sermon of M. Iohn Goughes, preached in the Tower the xv. of Ianuarie. 1570. Seen and allowed.	Tomson, Laurence, 1539-1608.; Feckenham, John de, 1518?-1585, attributed name.; Gough, John, fl. 1561-1570, attributed name.	1570 (1570)	STC 24113; ESTC S113017	63,134	174

is righteous be righteous stil. For the doers of the law are iust And therefore it is as much as yf it should bée sayd The doers of the law shall be created not because they were but that they may bée You go foreward against M. Gough An other place he brought to expresse by scripture this worde Onely that fayth onely doth iustifie alleaging the saying of Christe vnto Iairus Prince of the Synagogue Crede tantùm Beleeue onely A place verie fitly applied as yf Christe there had spoken of the Iustification of Iairus and not rather of the corporall reuiuing of his daughter As for M. Goughes alleaging of the place I do not thinke but he sawe what was principally done in that place and that Christ was reuiuing of his daughter yet not withstanding he might note vnto you in what sorte wée ought to béehaue our selues towardes the receyuing of Christes benefites and graces that although things séeme vnto vs desperate voyde of all hope and comforte yet wée should not cease but to beléeue in Christe that he is able to doo whatsoeuer wée demaunde in feare and truth And this hope and fayth is sufficient and he requireth nothing els at our handes This I say why might he not note vnto you touching onely fayth hauing twoo suche notable examples before his face as the woman with the flux Iairus with his dead daughter And so might he make his argument As fayth onely is sufficient to the curing of an vncurable sore and the raising of the dead so is it sufficient to the remission of sinnes Neyther is he voyde of authoritie for his interpretation Theophilacte sayth thus Ne timeas tantùm crede respice ad mulierem hanc quae sanguinis profluuio laborauit illam si imitatus fueris non aberrabis Feare not onely beléeue Behold this Woman whiche was sicke of the fluxe yf thou followe her thou shalt not doo amisse Neyther is Iames cleane contradictorie as you say to Master Gough in this sense where he sayeth Videtis quoniam ex operibus iustificatur homo non ex fide tantùm You sée that of workes man is iustified and not of fayth onely There is you knowe Oppositio in terminis opposition in woordes and oppositio realis opposition in matter As for the first ye knowe also it is nothing and so may these two be fides tantum iustificat fides tātum non iustificat fayth only dothe iustifie ●ayth only doth not iustifie As for the other there must be vniuocatio in terminis the Subiectum and the Praedicatum must be taken in one sense in both Otherwise there is no opposition For both may be true As in this fayth only iustifieth the woord Iustifieth is taken in this sence Iustifieth before God. In the other Fayth only doth not iustifie the woord Iustifieth is taken hauing respect to men And so they be not opposite Of the sense of the place I spake before Likewise of the place of Luke viij I haue sayd my mind what M. Gough his meaning was I was not at his Sermon I promisse you I haue not talked with him therin I skant know the person S. Augustine in his booke de fide operibus sheweth the beginning and foundation of this muche like heresie to haue bin in the Apostles time vpon the misconstruing of Paules Epistles saying Quoniam haec opinio tunc fuerat exorta aliae Apostolicae epistolae Petri Iohannis Iacobi Iudae cōtra eàm maximè dirigunt intentionem vt vehementer astruant fidem sine operibus nihil prodesse That is bicause this opinion was then sprōg vp other Apostolicall epistles of Peter Iohn Iames Iude do bend their drift and purpose most of all against that opinion that they may boldely and vehemently affyrme faith without workes to auaile nothing If it be fayth only it is fayth without works If faith only auaileth nothing faith only can not iustifie What opinion that was M. Fecknam how vnlike vnto our assertion I shewed you before out of the same place and it was this as you haue it in the beginning of the chapter Bene autem viuere bonis operibus viam dei tenere neglexerint and they contemne to liue well and to kéepe the way of God in good works He sayth not bonis operibus incrementum iustitiae addere and with good woorkes to giue encrease of iustice ▪ Which péece you stand for which you shal neuer be able to shew out of Augustine and so we deny it As for your collection if faith only auaileth nothing faith only can not iustifie we deny the consequēt For as I said before ther is not vniuocatio in terminis We say true that nothing else but faith doth iustifie and yet say the faith which is dead sole is nothing worthe for it is not that which we say doth iustifie Likewise he saith in his boke de trinitate very briefly and pithily sine charitate fides quidem potest esse sed non prodesse Without charitie faith may be but without charitie it can nothing auaile This is very wel said we graūt al this he speaketh according to the scriptures you néed not haue gon so far S. Iames s. Paul could haue taught you the same But to your purpose it serueth very little yea nothing at al. Now touching your tretise of works done in faith wheras you are misgréeued with M. Gough so far that you cal it a preposterous way and a blasphemous doctrin to say that our workes are as filthie cloutes vnto which Christ promiseth a rewarde so great as euerlasting life if you would iustly consider with your self the duetie that god requireth of vs the default that is in vs the integritie the puritie that we are bound to by his commandement the imperfection the impuritie that is in vs you coulde not iustly cōdemne him god cōmaundeth vs to serue him with all our harts with all our soule with al our strēgth what is he vpon the earth that doth employ these wholy that hath not alwayes the flesh pricking against the spirit then the work that is done of such is it not as a menstruous cloth could it be acceptable before God were it not for his mercy If it please him of the same mercy to giue me lyfe euerlasting for my halfe dayes nay for my one houres worke doth it folow that my worke is worthy of it when all the workes of the world be not worth lyfe euerlasting Chrystes death excepted Then touching your other cauil of faith only How only without baptisme without repentance without feare without hope without charitie You may vnderstand of that I haue sayd before howe all these must folow and an hundreth more and yet fayth only must iustifie what so euer he be that casteth these away in that respect that he is iustified by faith he deceiueth him selfe and he is not iustified He is a dead trée he is a thorne

that bryngeth forth grapes he is a thistle that bryngeth forth figges and when the Lord commeth he shall cut downe this trée and cast it into the fire that shall neuer be put out But hée that hath a true fayth hath a these frutes they follow him as his handmaydes he serueth himselfe of them and serueth his léege Lorde with them he is baptized he is penitent he stādeth in awe he hopeth he loueth and all for the glorie of his Maister and yet not without his owne profit He deserueth nothing yet shall he haue great reward he meriteth not a myte yet shall he haue thousandes So standeth fayth amongest her damsels and yet she is singular She walketh with great companie and yet is she alone And this to your third question 4 That euerie sinne is not mortall MAister Goughe towardes the ende of his sermō did verie cōstantly affirme that euery sinne committed by a Christian man is deadly and mortall sinne and that no sinne is veniall no not an idle thought as light as men made of it Much like vnto the old heresie of Iouinian which to make all sinnes equall made euery sinne lykewise a deadly sinne Whome S. Augustine condemned more than a thousande yeares agoe as appeareth in his 6. Tom. de Haeres Haer. 82. How S. Augustine cōdemned Iouinian and wherefore it is manifest there in the place you recite and in his Epistles for making all sinnes equall in déed But not for saying that all sinnes deserue death and therefore are mortall That you can not finde in S. Augustine or any other There is great difference betwixte these twoo propositions Omnia peccata sunt aequalia and Omnia peccata sunt mortalia Al sinnes are equall and all sinnes are mortall For you can not conclude They are all mortall therefore they are all equall Although contrarie after a certayne manner it may be sayde they are all equall therefore they be mortall We saye that who soeuer is angrie with his brother without a cause shall be culpable of iudgement We saye to whoso sayeth foole to his brother shal be punished with hell fire We saye the lyke of murder we say the like of the sinne of Sodome and yet say we not that these offēces be a like that it is all one to saye foole to thy brother and all one to be a Sodomite a man-slayer an adulterer Although that the maiestie of God be offended in them all yet in some of them thou sinnest ageinst nature thou sinnest ageinst heauen and earth the sonne it selfe is ashamed to behold thy villanie and thou ashamed to shewe thy selfe in light in some thy sin is so horrible that if man do winke yet the earth will cry out for vengeāce For some Cities towns fieldes euen paradises for some the whole world hath bin destroyed as you reade with other god hath more mercifully dealt And shall we say that bicause the long patience and mercie of God doth giue vs time to repentance therfore these sinnes that wée cōmit deserue not punishment That bycause he soone pardoneth them to his therfore their reward is not death For so you and yours say veniale peccatum de sui natura est venia dignum veniall sinne of his nature is worthy pardon A sinne it is an erring wandring frō the will of God a deturning from his ways for so doth this worde Chot signifie and yet forsoothe he 〈◊〉 stand in his owne iustice with God and say vnto him I am worthy to be pardoned A wound which néedeth not to bée wrapped a sore ful of corruption that nedeth no emplaster a swelling that nedeth not to be mollified with oyle a sick mā which néedeth no Phisitiō wel we shal haue further occasiō to speak of these more at large hereafter We wil now come to your reasons you bring to confirme your doctrine Let vs conferre herewithall two sayings of the Scripture the one of S. Iohn which sayeth as well of himselfe and of euery iust man as of the sinner Si dixerimus c. If we say that we haue no sin we deceyue our selues and the truthe is not in vs meaning that the iustest man a lyue is not without sinne Nowe if this sinne be as M. Goughe teacheth deadly mortal and damnable sin whiche separateth the soule of man from God and condemneth it to hell fire let vs see how a mā may be called iust which dayly committeth such damnable sinne This place maketh more ageinst you than with you you wil not say I thinke that S. Iohn was one of the most grieuous sinners that he was an adulterer a dronkerd c. And yet was he a sinner as the iustest mā is yet sinned he .vij. tymes and lacked the glorie of god And of the same sinnes he spake in that sentence of the same spake he in the sentence before saying And the bloud of Christ his sonne clenseth vs from all our sinnes And in the sentence after If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse He cōprehendeth him selfe in the number and sayeth clense vs from all forgiue vs all our sinnes Then belike the sinnes of S. Iohn had néede of it If they had néede why was it Was it not bicause that stipendium peccati mors est the wages of sinne is death But peraduēture he did not acknowledge these for any sinnes Then by your conclusion he had no sinne Take héede of that if you say so he wil answer you straight you are a lier But you can not sée how a man may be called iust which daily cōmitteth such deadly sinne You cā not sée how Dauid sayth Beati quorū remissae sunt iniquitates quorum ●ecta sunt peccata blessed are they whose iniquities are forgiuen and whose sinnes are couered And yet ne intres ●n iudicium cum seruo tuo Domine quia non iustificabitur in conspectu tuo omnis viuens enter not into iudgemēt with thy seruant O Lord for in thy sight shall none lyuing be iustified Dauid telleth you in an other place the iust man falleth but he riseth vp again He repenteth him self and flyeth to the mercy of God and he doth forgiue him After this you come againe to the place of Luke cōcerning Zacharie and Elizabeth touching which place bicause I haue answered it before I wil say nothing but besides I there alleaged both out of Glossa ordinaria Theophilact and Iustinꝰ Martyr I will now also refer you to Ierom aduersus Pelag. ad Chte where you shal sée whether any such thing be to be concluded or no take héede you be not a Pelagian in that poinct As for the contradiction you there speake of which foloweth of these two places conferred togither if M. Goughs exposition do stand there is none more thā foloweth of your words For as you say here after peraduenture against your will bicause Augustin enforseth you thither you