Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18264	The image of nature and grace conteynyng the whole course, and condition of mans estate written by Richard Caundishe. Seene and allowed.	Cavendish, Richard, d. 1601?	1571 (1571)	STC 4880; ESTC S107922	109,646	288

The grace of Christ commeth freely and not for merues sake August de c●uitate dei lib. 14. cap. 1 August de spiritu et litera cap. 18 Ibidem Cap. 13. By fayth to Iesus Christ we are iustified Ibidē in Psal 31. No merits but mercy preue●ed out iustification August in expositione 2. Psal 31. Ibidē in Psal 18. We are frely iustified in the bloud of Christ God of hys owne mercy hath saued vs. Idē in Psal 5. Idē in Psal 142. God for the glory of hys names ake doth freelye sane vs by his grace and mercy Idem de tēpore sermone 49. Ambro. de vocatio gent. libro 1. cap. 5. Ad valent epist. 46 Idem lib. 2. homiliarum homilia 14 Augustine calleth such heretikes as ascribe grace to merite August Sexto epist. 105. Aug. Valentino et fratribus epist. 46 Contra duas epist. pelagionorum Lib. 1 Idē ad Sextum Rom. praesi epist. 105. Idem libro 3. contra pelag hipognast cap. 37. De compu●tions cordis The reasoning of the aduersarirs Man is iustified thorow fayth wythout workes Rom. 3. Gal. 2. 25y works no man liuing shal be iustified Peter Lom bard Hilla lib. 4. de trinitate Hier. in epist. ad Gal. Cap. 1. The 〈…〉 e of the scripture consisteth not in the wordes but in the meaning of the same Workes folow iustification Fayth apprehendeth righteousnes and workes declare the apprehension Good workes declare vs to bee righteous Fayth apprehendeth Christ by whom we are made righteous The meaning of S. Iames wordes Note here the maner of speaking of S. Iames. Fayth with out workes is a dead fayth True fayth cannot be without good fruites Abrahams fayth had fruites S. Iames enueigheth not agaynst a true fayth but against a fayned false fayth Math. 19 The keping of the commaundementes of God were hable to iustify vs if we were hable to obserue them Leuit. 18 No man hath nor can keepe the lawes as God requireth them to be kept A questyon moued by a lawyer vnto Christ Christes aunswer to the lawiers question Luk. 5. This is a hard speeche to the louers of the worlde An other argument of the Papistes The Papistes accompte Christ to be very weake that beyng able to iustif 〈…〉 a man before he was conuerted were not also able to restore him if he fell after he was regenerate Hebr. 6. Hebr. 10 Luk. 12. 1. Iho. 2 Christ is our iustification both before Baptisme and after An other obiection The aunswere Rom. 4. Fayth doth iustify because it apprehendeth Christes iustification 1. Cor. 13. Fayth hope and loue Obiection Aunswere Loue fulfilleth the law Fayth is the instrument wherby we receaue our iustification by Christ An other obiection Aunswere Our iustification is done by Christ before our workes God worketh to saluation only in his children that is in the iustified God by his owne working and not be ours maketh vs his children All good workes are wrought by God in them that are iustified by fayth Psal 7. Psal 18 The righteous being vnder the mercilesse persecution lament and 〈…〉 e. The righteous cry out that they are no such offendours as the wicked report them to be The righteous offer the innocency of their causes to the iudge ment seat of god Dauid reioiceth that he held hys hand and hart from committing of wickednes against Saul 1. Sam. 20. The innocēcy of Dauid in respect of Saules crueltie Psal 51. Psal 38. 130. Psal 19. Psal 32. God must haue the whole honor of mās saluation Iustificatiō why it is imputed to fayth and not to workes Eph. 2. No worke may be don vpon hope of reward 1. Cor. 11. August in epist. 1. Iohā nis tract Aduersus Iudaeos erat one The Table wherein note these two letters a. b. a. signifieth the first side of the leafe and b. the second A. ABrahams faith had frutes 112. b Adam created 1. a Adam deceaued by Eue hys wife 4. b Adam accuseth his wife 6. a Adam the firste man made vs bond and thrall vnto sinne 44. a Adams disobedience hath corrupted all mankynd 12. a. b Anavaptistes Pelagians and Papistes 11. b Argumentes made by the Papistes of good workes aunswered 95. a. b. 107. a. 115. a. 116. a. b. 117. a B BLasphemye to Christes death and passion 68. a C CHrist onely taketh away the sinnes of the world 19. a Christe the sonne of God was made man and borne of the virgine Mary 42. a Christ was perfect God perfect man. 43. b Christe is very righteousnes it selfe 43. a Christ is our Aduocate to the father 44. b Christe is our iustification both before Baptisme and after 116. b Christe the seconde man hath made vs free frō sinns 44. a Christe became accursed to make vs blessed 44. b Christ had payd the full taunsome of mannes transgression 44. a Christe iustifieth vs before we worke 119. a Conflictes attende continually vpon true fayth 81. b Corrupte doctrine of the Papistes 29. b D DAuid reioysed in hys innocency 121. a. b Death hath power ouer the vnrighteous 7. b Death hath power ouer the whole nature of man. 7. b Death is dew to all sinne 17. a Death and damnatiō reigneth ouer euery man. 19. b Deadly sinne excludeth fayth 17. a Deadly sinne veniall sinne what difference 18. a Definitiō of actuall sinne 16. a Definition of veniall sinne 16. b Definition of loue 25. b. 26. a Definition of the law 29. a Degrees of perfection 29. b Definition of habite 49 b Definitiō of fayth 56. b. 57. a. b Definition of workes 65. a. b. Definitiō of iustification 62. b Definition of woorkes of the faythfull 84. b Difference betwene originall and actuall sinne 19. a Deuill is the enemy of mans felicitie 4. a Deuill and God there is no middle estate betwene them 67. a Deuill an enmie to vertuous lyfe 81. a Duetie or debt hath two senses or meanynges 101. a E. EDen the garden wherein man was placed at his first creation 1. a Errors of Papistes about workes 66. b Eue the woman was gouē vnto man to be his helper 1. b Eue deceiued by the deuil 4. b Exposition of this place of Iohn we haue receued grace for grace 48. b F. FAyth and deadly sinne can not stand together 17. b Fayth onely apprehendeth the promises of God. 47. a Fayth diuerslye taken in the Scriptures 55. b. 56. a Fayth what the scholemen thinke of it 56. a Fayth onely attayneth instification 70. a Fayth onely iustifieth proued by the Scriptures and an● cient fathers 70. b. 71. a. b 72. a. b. 73. a. b. 74. a. b. 75. a. b 76. a. b. 77. a. b. 78. a. b Fayth is not the efficient cause of our iustification but God onely 78. b. 79. a Fayth is aceompanied wyth newnes of life 79. b. 80. a. b 81. a Faythe is made knowne by good workes 82. a Fayth hope and loue 118. a Fayth is the instrument wherby we receyue iustification 118. b

of Mathew VVhere a certayne ruler came to Christ and asked of him what good thyng hee shoulde doe that hee might haue eternall lyfe Christ aunswered if thou wilt enter into lyfe keepe my commaundementes here say they it appeareth that kéeping of the commaundementes whiche is but woorkes do iustifie That the kéeping of the commaundementes is able to iustify him that were able to obserue thē it was neuer doubted of For Moyses witnesseth that he that doth them shall liue thereby but that no man hath power to kéepe thē it is euidently proued already neyther by nature as now it is corrupt nor by grace in the .iiij. and .ix. chapters Wherefore gentle reader marke the circumstaunce first who asketh the question A ruler or Lawier who dreamed of nothyng but the outward obseruaunce of the lawe Secondly what is the question namely What good thing hée might doe to haue euerlasting lyfe Marke that this hys whole question was not otherwise to learne the waye to euerlastyng life then by déedes or workes in asking what thing he should do Wherefore what directer aunswer could be geuē then that which Christ vsed séeing the question was onely of woorkes namely kéepe the commaundementes séeing no other works could serue that turne But peraduenture some of them will say If Christ had not knowne him able to kéepe the commaundementes hée surely woulde haue taught him the way possyble to him Surely these be tender hartes that will teach the holy ghost to bée pitifull but Christ him selfe sayde he came not to call the righteous but sinners to repentaunce that is hée came not to call suche fellowes as woulde iustifie themselues but such as would humble themselues to hys iustyfication Wherefore Christ seing the filthy pride of his heart euen in the due aunswer of hys questyon offered hym the glasse of the Lawe whereof he bragged in hys heart to see his owne filthinesse therein that by the fight thereof he might haue trained him to haue framed a more humble question concerning the waye to heauen But what aunswer maketh he goeth he not on in the iustification of himselfe in saying Al this haue I kept from my youth vpward what lack I yet Then Chryste to open to his eyes the packe of hys corruption applieth to his verie heart a corsiue to teache him that the law is spirytual and challengeth the entire obediēce of the heart If thou wilt be perfect sayeth he sell that thou hast and geue it to the poore thou shalt haue treasure in heauen and come and follow me which when hee hearde hee went hys waye mourning because hee had great possessions So that it appereth by the whole course of the action that Christ enabled him not to the satisfying of the lawe but contrariwise by example of hys owne wickednes compared with the lawe he sought to teache him beyng a teacher of others how farre he him selfe was short from the vnderstandyng of the Lawe in supposing it to consist onely in outwarde action And to conclude Christ offered the law to this proude ruler to no other ende then before generally it was géeuen to all the Iewes namely to sée hys owne filthinesse thereby to be driuen to seeke reliefe in Christe and it was also the very direct aunswer to hys questyon Other of the aduersaryes cauyll thus In déed say they there bee two iustifications the one in regeneration or baptisme and that is fréelye bestowed vpon vs neyther is it needefull that any good woorkes shoulde goe before this iustification But nowe fallinge after thys regeneratiō it is needefull say they that to the iustification of vs agayne satysfaction by good woorkes must bee made The error and impietie of this doctryne is not onely manifest by that whiche is sayd before where it is proued that no workes but onely the woorkes of the iustified by fayth can appeare in the presence of God but also for that it fayneth Christ in respect of diuers tymes to bée a mediator of diuers power or abilitie For they confesse him sufficyent to restore man vnto Gods fauour and to iustifie him that is not yet conuerted but to restore him that after regeneration by filthinesse is fallen from God they make his power to weake and that porcion of power whiche in this case they take from Christ they attribute the same vnto that man which of all other may séeme most hatefull vnto God namely vnto him that by cruell ingratitude and wycked contempte is fallen from the grace bestowed vpon hym preferring his condicion before the condycion of them that neuer were conuerted in geuing him power to woorke his owne iustification which they playnly confesse the other to want and yet is the condicion of the other in reason to bée preferred before theirs who by theyr cruell ingratitude deserue iustly the most abhorfull estate as the holy ghost beareth witnesse For it is not possible saith he that they which were once lightened haue tasted of the heauenly gift and were become partakers of the holy ghoste and haue tasted of the good worde of God of the power of the worlde to come if they fall away shold be againe renued vnto repentance forasmuch as they haue as concerning thē selues crucified the Son of God a fresh making a mocke of him And againe If we sinne willingly after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull loking for iudgemēt violent fire which shall deuour the aduersaries And againe Christ himselfe saieth The seruaunt that knoweth his masters will and doth it not shall be beaten with many stripes This is the horrible estate of them that are fallen frō Christ And yet are the aduersaries nothing ashamed to robbe Christ of a péece of his power or honor or his office to painte vp thys their Isops crowe withall making the power of hys offyce or mediation in respecte of diuers times and subiectes greater or lesser But wel hath the holy ghost in the first Epistle of S. Ihon mette wyth thys wranglyng shift thus My lytle chyldren sayth hee these thinges I write vnto you that yee sinne not but if we do sinne wee haue an aduocate with the father euen Iesus Christe the ryghteous And hee it is that obtayneth grace for our sinnes By which words it playnely appeareth that when we fal after regeneration or baptisme Christ is our iustification euen as he was at the first and not our owne workes so that our fyrst iustification in regeneratyon and our latter with repentaunce come both by one meanes namely by the free gyft of God through faythe in Christe Howbeit in déede thys dystinction of theirs is more then wicked for whosoeuer is by regeneration once iustifyed hée can neuer agayne be vniustifyed for whomsoeuer God once loueth hee loueth hym to the ende for God is not mutable as man neyther can he deny himselfe Another of