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	wage_n	4,184	5	11.8525	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

what to say if you had not propounded one vnto your selfe to gainsay The 7. Corruption BEcause Synops. pag. 730. of the first edition this sentence is alleaged When wee haue done all wee are vnprofitable seruants and we did no more then was our dutie he crieth out that the words of Christ are corrupted because these words all that are commaunded you and say ye are left out Then hee taketh vpon him to expound this text that we are vnprofitable seruants first in respect of God secondly in respect of our nature thirdly wee must so acknowledge for humilitie c. pag. 270. 271. The Correction 1. FIrst He might easily haue seene that the text is not alleaged in the same forme of words for Christ speaketh in the second person when you haue done c. the sentence is pronounced in the first when we haue done therefore the sense was more aimed at then the words 2. So much of the sentence is alleaged as was pertinent to shew that no workes are meritorious because when wee haue done all wee are vnprofitable in which word lieth the force of this testimonie in this place Yet otherwhere the whole sentence is produced where the occasion so requireth as Synops. pag. 288. argum 3. and pag. 662. arg 2. therefore he had no iust cause to complaine of corruption 3. The Euangelists in citing the old scriptures repeate so much of the sentence as is to the purpose and leaue the rest as Mat. 4. 13. out of Esay 9. 1. a great part of the verse is omitted 4. And if this bee a point of corruption Hierome also is a corrupter of Scripture who thus alleageth this text Cum omnia feceritis dicite serui inutiles sumus when you haue done all say ye are vnprofitable seruants He leaueth out all things that are commaunded you c. ad Ctesiphont 2. Secondly 1. Our Sauiour speaketh of that profit which redoundeth to our selues as may appeare by the parable Doth he thank that seruant c. So likewise where no thankes is receiued what profit to a man is gained or deserued And if it be taken as he saith that wee are vnprofitable seruants to God this place still remaineth strong against merits for if God receiue nothing from vs then can we not merit or deserue from him 2. Our Sauiour speaketh not of men in the corruption of nature for they are not Gods seruants being not yet called but of such as are vnder grace and doe walke in obedience of Gods commaundements and so doth Ambrose expound it Quis tanta salutis beneficia digno possit aequare seruitio Who can counteruaile so great benefits of saluation with worthie seruice serm 16. in Psal. 119. 3. And of all other it is most absurd that Christ biddeth vs so to say for humilitie as Augustine saith Quomodo est humilitas vbi regnat falsitas There is no humilitie where there is falsitie Non ita caueatur arrogantia vt veritas relinquatur Doe not so take heede of arrogancie that you leaue the veritie Caus. 22. qis 2. c. 9. 11. It is not to be thought that Christ the veritie would haue his Apostles lie for humilitie to confesse themselues to be vnprofitable seruants if they were not so indeede For a more full answere concerning the true meaning of this Scripture I referre the Reader to another treatise Synops. pag. 933. The 8. Corruption SYnops. p. 668. The Scripture saith God only forgiueth sinnes Mark 2. 7. it is no scripture but the wicked Scribes and Pharisees so thought whom our Sauiour reprehendeth Lib. pag. 273. The Correction 1. OVr blessed Sauiour doth not reprehend the Scribes for so saying who can forgiue sinnes but God onely but because they charged him with blasphemie for taking vpon him to forgiue sinnes not acknowledging the diuine power in him our Sauiour rather by his silence approueth that sentence of theirs as agreeable to Scripture 2. This saying is called scripture not because it was vttered by the Scribes and Pharisees but because it is a principle taken out of the Scripture Esay 43. 25. I am hee that putteth away thine iniquitie for mine owne sake c. And Iob saith Who can bring a cleane thing out of filthines there is not one Iob. 14. 4. If no man can make one cleane then it is God only that can doe it 3. Ambrose citeth this text as scripture Quis potest dimittere peccata nisi solus Deus qui per eos quoque dimittit quibus dimittendi tribuit potestatem Who can forgiue sinnes but God onely who also forgiueth by them to whom he giueth that power c. lib. 5. in Luc. Goe now and charge Ambrose likewise to bee an abuser of scripture But in trueth you your selfe are the man that abuse your selfe and others with these childish and sottish cauils that doe euery where proclaime your ignorance and bewray your euill heart For as Basil saith Lying is the very scope and end of impietie But passing ouer his vnchristiā termes and vnseemely scoffes as not worthie the answere I say with Augustine In bona conscientia teneo quisquis volens detrahit famae meae nolens addit mercedi meae In a good conscience I speake it hee that willingly doth detract from my good name vnwillingly doth adde to my reward The 9. Corruption SYnops. pag. 749. To speake simply death is the wages of all sinne Rom. 6. 23. he hath falsified S. Paul by foisting in the word all The Correction 1. THe Apostles sense not his sentence is there repeated for in other places where the text is cited the words as they stand are repeated as Synops. p. 747. lin 17. pag. 656. lin 31. pag. 775. lin 50. 2. This word all is added exegetic●s by way of exposition for indefinit propositions in Scripture though they want the note of vniuersalitie yet are aequiualent vnto them as Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world Ye may as well say that Christ taketh not away all the sinnes of the world because all is not expressed as that all sinne deserueth not death because the Apostle onely saith the wages of sinne is death 3. S. Paul Rom. 10. vers 11. alleaging the Prophet Esay 28. 16. saith Whosoeuer beleeueth in him shall not be ashamed where the Apostle putteth to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or whosoeuer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him which words the Prophet hath not will you say that the Apostle falsified the Prophet Which is not alleaged as though any man had now the like gift of interpreting Scripture as Paul had but to shew that it is lawfull in more words to expresse the sense and meaning of Scripture 4. Neither was hee the first whom you challenge specially for this that thus collected vpon this text but a reuerend writer of our Church before him thus inferreth vpon this text The wages and worthily deserued reward of all sinne in

did it not when they were aliue nothing commeth to the dead in Psal. 48. con 1. Ergo the prayers of the liuing doe not profit the dead Argum. 3. If the state of the dead cannot be altered but in what condition soeuer they die in the same they rise to iudgement then it followeth that prayer is in vaine for the dead But the first is affirmed by Augustine Vnusquisque cum causa sua dormit cum causa sua surgit Euery man sleepeth with his cause and riseth with his cause Tract in Ioann 49 Redimite vos ipsi dum viuitis quia post mortem nemo vos redimere potest Redeeme your selues while you liue for after death no man can redeeme you De rectitud Catholic conuersat tom 9. Quales in die isto quisque moritur talis in die illo iudicabitur As a man dieth in this day so shal he be iudged in that day epist. 80. ad Hesych Ergo prayers are not auaileable for the dead Argum. 4. That which a man hath obtained already if euer hee shall obtaine it is in vaine prayed for The soules of the departed are presently at rest if they be counted worthie August Requiem quae continuo post mortem datur si ea dignus est tum accipit quisque cum moritur Rest which is presently giuen after death euery one euen then receiueth if hee be worthie when he dieth tract in Ioann 49. Ergo it is in vaine to pray for the rest of their soules Argum. 5. He that departeth this life without sin needeth not afterward to be prayed for to be forgiuen his sinne but euery one that shall be saued goeth foorth of this life without sinne Augustin epist. 89. ad Hilar. qu. 1. He that assisted by the grace of God doth abstaine from those sins which are called crimes and those sinnes without the which a man liueth not here doth not neglect to cleanse by the workes of mercie and godly prayers merebitur hinc exire sine peccato quamuis cum hic viueret habuerit nonnulla peccata quia sicut ista non defuerunt ita remedia quibus purgarentur adfuerunt shall procure to goe out hence without sin although while he liued here he had some sinnes for as these things were not wanting so the remedies whereby they are purged were present But what if a man neglect to vse these remedies while he liueth certainly he is depriued of them for euer hee cannot haue them afterward Augustine saith Noli differre ò homo remedia salutis tuae quia nescis quando anima à te repetatur Deferre not O man the remedies of thy saluation for thou knowest not when thy soule shall be taken from thee Ergo if he that is saued hath his sins forgiuen him before hee goe hence prayer for pardon afterward is superfluous Argum. 6. Where there is no remission of sinnes nor effectual repentance there prayer for remission is in vaine But after death there is neither remission nor yet true repentance Aug. de temp serm 66. Tempus est nunc remissionis poenitentibus sed tempus erit post mortem vindicationis negligentibus confiteri peccata Now is the accept●ble time the time of saluation now is the time for remission to the penitent but after death shall be the time of reuenge to all those that neglected to confesse their sinnes Serm. 181. cap. 16. Cum abducti fuerimus ab hoc seculo ibi poenitebit nos sed nulla est vtilitas poenitentiae When we are caried out of this world there it shall repent vs but there shall be no vtilitie or profit of our repentance Ergo prayer for remission of sinnes is in vaine when it cannot be had Argum. 7. Euery man dieth either penitently or impenitently if he die penitently all his sinnes are forgiuen him August serm 181. cap. 16. Donec sumus in hac vita quantacunque nobis acciderint peccata possibile est omnia ablui per poenitentiam As long as we liue in this life it is possible for all our sinnes how great soeuer to bee washed away by repentance For such therfore prayer is superfluous if a man die without repentance prayer can not helpe them because they enter into damnation Si sine poenitentia mortui fuerint non veniunt ad vitam sed praecipitantur ad mortem If they die without repentance they come not to life but are cast headlong to death sermon 217. Ergo prayer is profitable to none that are departed Argum. 8. After iudgement prayers helpe not August Non post iudicium patet precum aut meritorum locus There is no place for prayer or merite after iudgement serm 22. in Matth. But in death euery man receiueth his iudgement Aug. in Psa. 32. Misericordiae tempus modo est iudicij post erit Now is the time of mercie the time of iudgement shall be afterward Qualis exieris ex hac vita redderis illi As you goe out of this world so shal you be presented vnto God in Psal. 36. 1. Ergo after death there is no place for prayers I could produce no lesse then an hundred of such places out of Augustine to shew that there is no vtilitie or profit comming to the dead by the prayers of the liuing but these may suffice Wherefore then will it be said doth Augustine allow prayer for the dead I answere that they did it in some commiseration and tender affection not of any necessitie as I shewed before and then prayer for the dead was farre differing from popish Dirges and Masses of Requiem as is before declared And what if Augustine or any other Father of the Church doth seeme to like and approue prayer for the dead that is no sufficient warrant vnlesse they can shew their ground out of Scripture And this iudgement Augustine himselfe would haue vsed toward his writings Auferantur de medio chartae nostrae procedat in medium codex Dei audi Christum dicentem audi veritatem loquentem Let our writings bee taken out of the way let the booke of God be brought forth heare Christ saying heare the trueth speaking in Psal. 57. Wherefore neither the opinion of Augustine nor of any other Doctor ought to bind vs without authoritie of scripture which in this point of prayer for the dead faileth Whereas then the Libeller thinketh that these words which were sorted out of Augustine doe little make against prayer for the dead indeede it may well be that more pregnant places might haue been produced out of Augustine to that end as any of these before alleaged yet howsoeuer for any thing he hath said for himself there remaineth some life in those obiections still and the partie traduced is cleered of the crime of falsification which cleaueth fast as pitch to the traducers face As for his vngodly blasphemies of malicious and wilfull corruptions shaking hand with death detest such a malicious Minister they do as a filthie some bewray his cankred and corrupt