Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	worst_a	14	3	7.7905	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

difference is betwixt iustification and sanctification you should doubt whether sanctification were a piece of iustification or an effect of iustification Let vs then sée whether workes that follow doo con●erre any thing to the Iustification Marke I pray you the controuersie betwixt you and master Goughe The question is not whether good woorkes are necessarie to walke in Whether we are bound to walke in the feare of GOD after that he hath manifested vnto vs his election and called vs to embrace his frée mercy and Iustification I say the question is not whether we ought to do well that GOD may be glorifyed by vs But whether a man being already iustified his woorkes afterward may giue encrease of Iustice I pray you Sir after that Quéene Marie had made you Abbot of Westminster dyd you the office of an Abbot that you would be a more Abbot or to do your duetie to the which the Quéene of hir grace hadde called you For therefore shée bestowed it vpon you that you should doe the duetie and not dy doing the duetie to become a more Abbot So fareth it with the children of God Of this whole lumpe of earth which he made of this masse which we call Adam he of his free mercie and goodnesse hathe chosen some whereby he will bée glorified in this world by the good woorkes which they shall do before the face of men When this election of his beginneth to be manifest to euerye chosen when he moueth the hearts of his after they haue long slept in sinne to remember that they are hys that he hathe slayne hys Sonne for them that they are deliuered from the whole cursse of the lawe Is it not requisite thinke you that they walke worthie his vocation That they make sure their vocation Naye doe they in this their course in any parte delyuer them selues from the cursse of the lawe Doe they pay that raunsome which was paide before What is the iustice or Iustification of GOD Redemption and remission of sinnes in the bloud of christ Was then the bloud of Chryst answearable to all the Lawe did there remaine no parte vnpayde For whome then did he all this Not for him selfe for there was no guile found in his mouthe For whome then For the faithfull to whome God dothe giue this Faith not of merite but of grace Haue they then all the iustice of Christe haue they that which Christe dyd in his bodye put vppon them May they say as he sayde Death where is thy sting Hell where is thy victorie May they say death is swallowed vp in victorie May they say there is no condemnation to vs whiche are in Christe Iesus what remayneth then that they walke according to the Spirite not according to the fleshe that they glorifie God before men whiche hath already made them the children of god Not to do ageyn y which is done alreadie for that is impossible not to ioyne a piece to Christes as thoughe it were not perfect For he left no piece vnpayed But to receyue by faith that iustification that God doth giue them without the workes of the lawe For workes sequuntur iustificatum non praecedunt iustificandum they followe a man iustified and goe not before him that is to be iustified Effectus autem non praeiudicat causae as you knowe The effect neuer preiudiceth the cause Thorough al the course of our liues we worke bicause we are iustified and we do not worke that we may be iustified And this is the meaning of the Apostle in this place not as thoughe workes were to be ioyned with faith to deserue some thing For then should wée receyue reward due and not grace And thus much touching M. Goughe his argument Now to your Obiection Firste I maruayle that M. Goughe will allowe this terme Only when it is not expressed in Canonicall scripture Next I am sure that there is nothing equiualent vnto it for faith without the workes of the lawe and fayth onely or fayth simplie withoute workes be not of one like condition You néede not maruayle much if you would rightly consider it Paules whole disputation standeth vpon twoo Subiecta one Praedicatum as the people are twoo to whō he addresseth his doctrine and must agrée in one The subiecta are these works or the Law fayth or Christ The Praedicatum is Iustification If then reasoning à diuisione the one be put away what remayneth If I reason thus Of all liuing creatures there is one that is risibile apte to laugh it is not Brutum any brute beast Therefore it is Homo man If I reason thus I say is not this consequent comprehended in Consequenti Therefore onely man is risibilis So likewise Paule reasoneth there is one thing which iustifieth It is not works therfore it is fayth Doth it not nowe folow that being but one and that one faith that we may wel conclude that faith only iustifieth And so adde we nothing to the scripturs which you séeme to lay to M. Goughes charge by a taunte but finde it in the verie letter although not literallie And in so doing we make no new inuentiō So taught before vs Theophilact whose wordes are these vt autem haberi pro comperto queat posse hunc deum qui impiè vixerit non solum à tormentis eximere sed iustum reddere illud subdit credenti autem in eum qui iustificat c. Num igitur est hic quippiam allaturus Fidem duntaxat that is But that it may be certaynely knowen that God can not onely deliuer frō torments but also iustifie him which liued wickedly he addeth that but to him that beléeueth in him which iustifieth c. Must he therfore also bring some thing Faith onely ▪ And Origenes vppon this same place whiche M. Goughe alleaged sayeth thus Nunc tam velut conclusionem suarum assertionum ponens in hoc loco dicit Vbi est ergo gloriatio tua Exclusa est ▪ per quam legem operum Non sed per legem fidei Arbitramur enim iustificari hominem per fidem sine operibus legis dicit sufficere solius fidei iustificationem ita vt credens quis tantummodo iustificetur etiamsi nihil ab eo operis fuerit expletum Nowe making as it were a conclusion of his assertions sayeth in this place where is then thy reioysing it is excluded By what law of workes No but by the lawe of faith for we suppose or conclude that mā is iustified by faith without the workes of the Law and he sayeth that the iustification of only faith is sufficient so that a mā beléeuing onely may be iustified although that no work be don of him I will not alleage here Hierom on the 4. of this Epistle Conuertentem impium and agein vt omnes qui ex Gentibus c nor Amb. j. Cor. xj hoc constitutum est à Deo. c. nor Bernard ser. 22. super Can. Quamobrem

flesh Fecknam 2 That the holy Angels and Saincts of heauen may heare our prayers Salomon Ecclesiastes .ix. vers v. and .vj. For the lyuing know that they shal die but the dead know nothing at al neither haue they any more a rewarde for their remembrance is forgotten Also their loue and their hatred and their enuie is nowe perished and they haue no more portion for euer in all that is done vnder the sunne Fecknam 3 That onely fayth doth not iustifie S. Paule Rom. iij. vers xxviij and .xxx. Therefore we conclude that a man is iustified by faythe without the workes of the law For it is one God who shall iustifie circumcision of faith and vncircumcision through faith Fecknam 4 That euery sin is not mortall S. Iohn j. Ep. iij. vers iiij Whosoeuer committeth sinne transgresseth also the law for sin is the trāsgression of the law S. Paule Rom. vj. vers xxiij For the wages of sinne is death ▪ but the gift of God is eternall lyfe through Iesus Christ our Lord. To the right worshipfull Sir Frauncis Iobson Knight Liuetenaunt of the Tour Sir Henry Neuel knight and M. Pellam Lieuetenaunt of the Ordinaunce THere was deliuered vnto me vpon the .4 of March .1570 by a frend of mine a little pamflet written by M. Fecknam somtime Abbot of Westminster which he exhibited vnto your worshippes vppon demaund by you made of his liking of a godly Sermon preached by M. Goughe in the Toure the .15 of Ianuarie .1570 Which when I had red ouer I maruayled not a little bothe at the weakenesse of hys cauilling Obiections he vseth against suche godly poincts of Doctrine as he laboreth by forsing of Scriptures and Doctors to his purpose to ouerthrow and also at his boldnesse in offering the same vnto you For I thought vntill I had perused it that in so little a treatise so great ignorance of Scriptures of Doctors of the common Arte of Logicke which boyes after one or two yeares being in the vniuersities are not ignoraunt in could not haue ben foūd in him who carieth so great a name and countenaunce of learning Or at the least if his ignorance had bene such as by this I vnderstand it in dede to be that he coulde by politique silence haue concealed it and not by wryting to your worshippes men I doubte not but of perfecte knowledge and sound iudgement in al poynts of true religion reuealed both it and the weakenesse of their common cause which so fain he would support How be it for this latter in his Preamble he pretendeth some cause as the auoyding with your worships the opinion of obstinacie self wilfulnesse want of iust matter to mislike in the foresayd Sermon c and this in deede is but a bare pretence For the bitternesse of his stile and smothe scoffes which he vseth too oftē in so short a discourse vpon .iiij. point● sheweth he rather by these cauils sought to rid his stomake of a litle choler than any thing else or to abuse and seduce your worships as men altogether ignorant in these questions But yet I will thinke the best as the rule of charitie teacheth me and conceiue hope of his conuersion for which also I pray with my whole harte And in case he blame me as not iudging rightly of this his writing being therunto requested by you let him waigh wel his owne last words in his preface vnto you say plainly whether a simple plain meaning may be gathered of them they be these More seking to satisfie your request and demaūd than to minister any occasiō of further argument What meaneth he hereby Is he rather moued with satisfying your request thā the cause it self he standeth in which he wold make appeare to the world to be the truth Or if the truth of his .iiij. assertions did more moue him than your requestes why feareth he least by his wryting occasion of further argument touching these questions be ministred If he know that he hath héere by good argument mainteyned a good cause then is there no cause why he should feare further debating but he ought like a good minister and teacher stand and offer him self ready prepared to the defence thereof yea though it were with daunger and losse of his lyfe But yf he bée guiltie in his owne conscience of the naughtinesse of the cause and his owne weake proues why doth he so much abuse your worships with a shew of confutation of the truth What iust causes and true occasions haue lead him to reprehend so godly points of doctrine taught by M. Gough I referre to the iudgement of any indifferent and learned Reader I haue vsed as much breuitie as I could in aunswering his arguments that the reading therof might not bée tediouse to you And last of all I thought good in mine own behalfe lest some might thinke amisse of me for mainteyning the quarrell made agaynst an other man as one desirous of contention vayne glorie c. to proteste vnto your worshippes that the earnest request of my very friend who knew me to haue a little spare time and M. Gough too be otherwise more profitably occupied forced me to say somwhat in way of an aunswere to M. Fecknam that I speake nothing of the truth of the common cause of religiō which of it self ought to moue any man zelous in Gods religion to take pen in hand agaynst any that shall séeke to impugn the same Thus much I thought good to let you vnderstand of the occasion of my dealing herein and partly also for a péece of an aunswere to such talke as M. Fecknam in his preface directeth specially too your worships The Lord Iesus confirme you in all truth daily encreasing his knowledge and all other good giftes in you Amen 1 That it is not impossible to keepe Gods commaundements BEfore I come to your proues allegations I must say a word or two of your coloured art and goodly shew you make in your first proposition It is the fashion of Rhetoricians as you know especially when their cause is not all of the best therfore misdoute the euent of their action so to behaue them selues in their Exordium that they may at the least purchase thus much that they may be heard some by one meanes some by an other the worst is not by procuring an euill suspicion too his aduerse partie So is your dealing in this present case to be better heard peraduenture or to make your cause séeme to bée better you geue forth that in M. Goughes doctrine of the impossibilitie of kéeping Gods commaundementes he followeth the race of the Maniches and the Valentinians A gréeuous accusation yf it were true and worthy to cause his doctrine to bee reiected yf all that you speake were a Gospell But peraduenture you thought you hadde the sexton of Paules in hand when you presented this your writing to the worships of these in déede worshipfull godly gentlemen The matter is thus not