Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	great_a	know_v	23	3	3.5884	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07407	The iustification of man by faith only: made and vvritten by Phylyp Melanchton. and translated out of the Latyn in to this oure mother tonge by Nicholas Lesse of London An apologie or defence of the worde of God, declaringe what a necessary thynge it is, to be in all mennes handes, the want wher of is the only cause of al vngodlienes committed thorowe the whole earth, made by the sayde Nicholas Lesse	Melanchthon, Philipp, 1497-1560.; Lesse, Nicholas. Apologie or defence of the worde of God. aut	1548 (1548)	STC 17792; ESTC S104245	86,618	204

Phylosophye of dubitation and mystrust ¶ Nowe foloweth the thyrde question which the olde writers haue nat spoken of so largely and playnly as they haue of that other twayne beynge no lesse nay more necessary ¶ Howe our workes may please God FOR as muche as in them which he regenerated remayneth yet greate imbecillitie and weaknes nat hauynge the feare which they oughte to haue of God nat brennynge in Faythe and loue seketh the helpe of man more than the worde of God permitteth beynge seducted with errors and neglygent in doynge theyr duetye and offyce beynge proude and puffed vp with immoderat affections of loue and hatred courtynge vnhonest and vnlawful pleasures and in theyr afflictiōs troubles bendyng theyr browes agaynst the lord doubtynge or rather dispayryng of his mercy are inflamed with vniust desyre of vengeaunce doeth nat with herte declare them selfe to God gentyll and louyng nat thankyng him hertely for his great benefytes passyng nat much whether the Gospel doth go backewarde or forward nat bewaylyng the calamities and miserable state of the churche and of the common welth nat prayenge for the churche and for princes but beynge set a fyer with vniust desyre of gatherīg togither of richesse honours and of power hatynge them which do shyne in godly vertues and godlye gyftes or rather caysyng vp sclaunders on them as the contention of superioritie betwene the sister of Moyses and Aaron did cause stubburnesse ¶ FOR as much I say as these greate ●yces do yet reygne in them ye whiche are borne againe in a newe byrth vices I say much contrary and repugnante to the lawe of God worthy deathe euerlastinge spryngynge from the most pesty●ent well and fountayne of al mischefe I say Originall sinne that is the ignorance and want of the knowlege of god and frowarde turnynge thy selfe awaye from the wyl of God of the whiche vyces Paul speakinge discribeth no small deformite but a great and monstruouse euyll saying the sence felyng and pricking of the fleshe is mortall enemye to God it is manifest therfore that no mā can performe and satisfie the Lawe but only Christ and that in the newe borne by Fayth there doth remaine sinne contrary to the Lawe of god and worthy euerlastynge death without they be forgyuen Syth that this is true nat onely in the scholes but also in mens mindes thꝭ questiō being resoned causeth no sma● perylles and contention within man resonyng with other yea and with theyr owne selfes whether they please God ye or nay secondly howe this impure and imperfect newe lyfe can please God beynge so full of vnclennesse ☞ IT is necessary therfore that men be taughte to vnderstande and perceyue both of these doubtes For the hypocritꝭ so feble and weake is theyr nature d● stande muche in theyr owne conceyt regardynge and settynge muche by they● owne vertues thynkyng that they b● strong ynough of them selfe makynge the naturall vicious inclination of the flesshe no sinne or very small do thynke them selfes without sinne that they be able of theyr owne strength to perform the lawe of God and worthy to obteine the lyfe euerlastyng for theyr owne desertes and merites This is the mynde nat only of Hipocrites but also of those which in theyr iudgementes do folowe theyr owne blynde reasons and phantasies Such was the reasonyng of Plato and of Tullye of the immortalitie of soules sayinge that those soules which departed forth of the bodies most purist hauing least part of the dregges and filthynesse of the bodies did flye vp to the ayre Contrary wise those soules whiche departynge were full of all fylthye lustes and foule desyres of the fleshly bodies did continue styll on the earth beynge about the sepulchres and graues where theyr bodies were layde and buryed Is nat al one matter that our religious fathers bosting and setting vn of theyr merites semeth for to do Do they any thynge els than Plato or Tully Although that the reason of man by his owne lyght and knowledge of him self can none otherwise iudge yet the word of God doth testify that no man can satisfy the lawe accusyng al men and settyng before vs our mediatur the only son of God It is necessary therfore that those proud arrogant and carkles stomakꝭ of Hipocrites be rebuked as much as it is requisite that the fearful consciences and weake myndes are to be comforted with the true comfort nat to mystrust the mercy of God for that he hateth but to haue a stedfast Fayth and to learne howe the lyfe maners workes may please God Peter when he was in the bote beyng affrayde sayde go from me Lorde for I am a sinner Thoughe that Peter beyng in great feare did nat marke what he sayde his selfe yet as it doeth happen often tymes vnwares to a man being sodenly moued he did simpelly declare with his mouth what his hert thought For he fledde from God beholdyng and considering his owne vnworthynesse Lykewise all men beholdinge theyr owne vnworthynes do flye from God thynkyng that in so doing they do well to go from him bicause they do seme to theyr selfes vnworthy The whiche erroure beinge fyxed in mennes myndes the gospel doth reprehend commaundinge all men though they be vnworthy to come boldlye vnto hym trustyng stedfastly on the mediator which is the sonne of God ¶ AND although as I haue declared a new obedience which is the iustice in declaration of a good consciēce is very necessary yet for al that they whiche be regenerated and newe borne agayne in Christ in a newe lyfe by Faythe and inspiration of the holy Ghost neyther do nor can fulfyll al that the lawe doth requyre For in them for al theyr newe byrth remayneth our fyrst and original disease nat to be set lyght by bredinge and causyng innumerable ill affections in vs. Considering then that these vices are worthye and deserue euerlastinge death ye those whiche be newe borne agayne are nat iust that is to say accepted or pleasaunt to god for theyr owne propre vertues but thorowe mercy and that frely by a ful trust in the mediator Christ Also they do nat merite eternall felicitie by theyr owne workes and vertues but they muste be of thys opinion that they be heyres of euerlastinge lyfe by Christ frely by Fayth although they haue the newe obedience or the good workes which consequētly must folow this Fayth ¶ TO proue that none of al the godly and most vertuous men that euer were can nat perfourme the request of the lawe and that there doeth remayne in them sinne ye after theyr regeneratyon thys sentence folowinge doeth proue ¶ Psalme 143. Thou shalt nat enter in to iudgement with thy seruauntes for no liuing creature shall be iustified in thy syght The fyrst epistle of Iohn and fyrst cap. If we shulde say that we haue no sinne we do begyle our felfes and the truth is nat in vs. ¶ ALSO Romaynes 7. cap. I do se and fele another Lawe in my members striuing agaynst the

of a moral lawe and of the maners of a cyuyl lyfe ¶ FOR the cyuyll lyfe doeth require but an externe and an outewarde dyscyplyne onely that we myght outwardlye appeare honeste and iuste Ciuyll lyfe what doeth the lawe o● god requir● But the lawe of God doeth requyre a perfect obedyence bothe an inwarde and an outward as wel a spirituall obedience to appeare iuste before God as a corporall in the outward obedience of the lawes where to beareth witnes the commaundement Thou shalte loue the Lorde thy God with al thy hert And so Chryst his selfe in Mathewe .v. cap. doethe expounde the lawe ¶ FOR as muche therefore as the nature of man beynge infected and corrupted by the naturall corruption and dysease of sinne whiche dyd sprynge from Adam can nat possyble perfourme a perfecte obedience the lawe declarethe the wrathe of God against synne accusinge and condempnynge al men Chryste only excepte whiche hathe delyuered vs frome the malediction and curse of the lawe He hathe delyuered nat onely the Iewes and al other whiche lyued after the lawe was gyuen forthe but also the fathers whiche were before Moyses Wherfore it doeth folowe that these fathers The fathers before Moyses were saued by theyr truste to the promyse which were before Moyses were vnder a lawe And so beyng accused and brought into greate feare hadde vtterly peryshed yf they hadde nat styckt and clouen faste to the promyses of Chryste For whose sake they knewe well they shuld be deliuered from sinne and death These wordly politike and cyuyl wise men peraduenture wyl deride and make a mocke at that we do say that the law of God doeth requyre a perfecte and an absolute obedience and that we do saye that no man can satisfie and perfourme al that the lawe doeth requyre of vs bycause that naturally the greate blyndenesse ignoraunce and contempt of God is so roted in vs whiche doeth seme and appere to the Philosophers and to them whiche do vse theyr iudgementes after the wordlye fashyon nothynge els but foly and madnes But howe so euer they do take it I do assure you that the Prophettes and Apostles mente none otherwyse than I haue declared to you Therfore the Prophettes wyl that men do know the greatnesse of sinne bycause they do nat knowe God in dede as they oughte to do no nor glorifie him as witnesseth Paul This ignoraunce and contempte of God is the sinne which the Prophettes and Apostles do shewe and teache to be the cause of al our calamities and miseries The ignoraunce of God is the roote of all mischiefe wherewith thys weake and feble nature is opressed they do teach I say that we shulde seke the true iustyce and delyuerance from sinne and death frely gyuen by Chryste As touchyng al other thinges of the lawe that I might nowe speake of I do referre and send al them whiche are studious and desyrous to knowe them vnto the boke of common places of the scripture whiche I dydde wryte and gather togyther Wherfore nowe I wyll speake of thys vocable Gospell ¶ Gospell THE GOSPEL DOTH preache repentaunce The promyse of the Gospell is nat to be ioyned with the promise of the lawe promisynge forgyuenesse of sinne and lyfe euerlastynge The whiche promyse we must be ware that we do nat ioint with the law For thoughe the lawe hathe certayne promises annexed to it yet they do differ and varye muche from the promyses whiche are peculyer and proper only to the Gospel for the promises of the lawe are promysed condicionallye requiring a perfecte obedience as witnesseth the fyrste precepte The Lorde sayenge I wyl be good to thē●hat loue me with al theyr herte Where as the promyse conteyned in the Gospell doethe declare to vs the remission of sinne our iustification and lyfe euerlastynge freely withoute any condicion of our merites and worthynes but for Christ sake only No mannes voyce or tonge can declare this great benefyte which the Lord thorow his sonne Iesu Christ doeth bestowe on vs that is to say that the greate blotte of sinne by h●s bloude scraped and rasshed forthe and deathe vtterly vanquisshed we maye haue the fruition of the syght of the Godhed in euerlasting life iustyce and gladde ioyfulnes The promyse of thys benefyte by no man but from heauen is declared to vs as Iohn sayeth The sonne whiche is in the bosom of the father he hathe declared and made manyfest to vs. An other dyfference of the Gospel and of the lawe And although that there is a certayn knowlege of the lawe in vs euen from oure byrthe it is nat so with the knowledge of the Gospell for the knowledge therof we haue nat naturally Mannes reason of it selfe being nat able to perceyue and knowe the wyl of God that God wyll sende hys sonne downe to be oblatyon and sacrifice for the churche and forgyue sinne frelye without the deseruynge of our merites Thys is farre frome mannes vnderstandynge Therefore the wordes of the lawe and the promise of the Gospel must be dyuers and sundry wayes taken and perceiued In the writinges of Phocillides and Hesidus o with such other lyke wryters a man shal fynde many sayinges of the lawes but as touchyng the promise of the free forgiuenes of sinne and of the sonne of god it is neuer to be founde amonge them Whiche in theyr writinges dyd imitate and folowe the iudgemente and naturall reason of man onely Moreouer for as muche as a certaine knowledge of the lawe is natural to vs ye from our fyrst byrthe and natiuitie our owne myndes and conscience accuseth sinne in vs what doeth our owne conscience ●udge oure synne thynkynge and be leuyng no thyng els but that God wyl punyshe and also cast forth of his syght those men which be vniust and synners This is the iudgement whiche the lawe doethe gyue beinge bothe a iuste and a ryghte iudgemente accordynge to the mynde of the lawe Agaynst the whiche heuye sentence of the lawe in the tyme of knowledgynge thy sinne and repentaunce thou must obiect agayne and lay for the the most lyberal and fre promise of mercy whiche ought to be preferred before the lawe As by example when Adam after hys offence Adam was accused he coulde thynke none other thyng in him selfe but that which was the lawe that he shulde peryshe bicause he obeyed nat the Lorde But streyght way the Lorde natwithstandynge that he hadde made him subiecte for his disobedience vnto the deathe of the body whiche was before immortal and to other miserable calamities The promyse giuen to Adam yet God gaue to hym a comfortable voyce promysynge deliuerance from sinne and death and the restoring agayne of mankynde sayenge that the sede of a woman shulde breake the head of the Serpent The whiche voyce spoken and declared by God streyght way the son of God mouynge and styrrynge the hert of Adam dyd poure into hym a newe lyfe and lyghte At that

tyme the sonne of God was constituted and ordeyned to be a keper a gouernour and a sauyour of the churche Then beganne the sonne of God to giue battayle to the Deuyll That lykewyse as the Deuyll most cruelly doth rage ouer al mankind in the dispyte and hatred of God to deface and put out of al remembrance his most holy and blessed churche fastening his moste venemouse tethe in oure hels and flesshe So on that other syde the sonne of God is stronge and myghty in them which beleueth treadynge downe vnder hys fete the furye of the Deuyll restorynge and delyuerynge the faythful from the tyranny of hys enmy The worlde hathe nat the grace to consyder and se this battayle but the great falles of many with the most heuye and tragycall calamities and miseries and againe afterwarde the moste gloryous and tryumphant delyueraunce example of Dauyd and of many other do manyfestlye declare and shewe what maner a kynde of fyght and battayle this is ¶ THESE wordes also whiche are written in the Genesis The sede of a woman shall treade downe the heade of the Serpent hath none other meaninge than those wordes which Iohn did pronounce sayenge For thys purpose the sonne of God is exhibited vnto vs to distroye and breake the workes of the Deuyll Thus dyd Adam take and vnderstand the promyse So did al the fathers after him beleue that for thys sede sake which was promised they shuld obteyn remission of theyr sinnes with deliueraunce from sinne and deathe By thys faythe they were made iuste nat by fulfyllynge of the lawe This beynge that same faythe wherby in al theyr perilles and terrors they were comforted and holde vp For they knewe wel that thys Lorde was alway at theyr hand to helpe them as Iacob most lyuely dyd expresse the .xlviii. of Genesis sayeng The Angell whiche delyuered me from all euyl blesse these children In the which wordes he declared that same Lord by whō he was deliuered from al euils desiring and prayenge to blesse and kepe hys posteritie Al those wordes can be of none other than of the sonne of God meaned As wytnesseth Paull The son of God was in the tentes of the people of Israel where soeuer they went And Iohn also By thys sonne of God al thing was made by whom lyght dyd shyne in darknesse All tryumphe and victories gotte and won agaynste and ouer the deuyll was by none other than by thys sonne Noe was reserued Abraham was defended Ioseph was wakened vp The people was delyuered forth of Egypt and Daniel also dyd speake with hym After thys fasshion the preachynges of the Apostles do teach of Chryst wytnessing that he is the sacrifice the deliuerer and sauiour counsellynge and commanding vs to set our whole trust and confidence in this captayne The which thyng many places in the prophetes doth testyfy as the second psalme kysse you the sonne Blessed be al they that trust in him with out the whiche faythe otherwyse called the certayne confydence of the trust and mercy of God promysed for Chryst sake all the prayers in the worlde seme they neuer so holy neuer so longe al the worshypfull worshyppynge that ye can do are in effect as muche as nothinge For thys is the same Bysshop by whose meanes we muste come to the father as it is written in many places The blyndnes therfore of them which do imagin and dreame that the Gospel is a lawe conteinynge certayne preceptes of amitie or mutuall loue whiche requyre the faythe that is to saye a bare and naked knowledge of the lyfe of Chryste hystorycally and that men shoulde take God as a teacher of good preceptes as they dyd vse to take Socrates and Phocillides I say agayne the depe and profounde blyndenesse of them is to be detested execrated and of all creatures abhorred Suche lyke is theyr blyndnesse in phantasyeng that men are made iuste for theyr owne good deseruynges beynge for al that in doubte whether God doeth forgyue vs oure sinnes whether he doeth heare vs or whether he wyll haue any thynge to do with vs ye or nay as one whiche nothynge regardeth what doeth or shal become of vs. Thus the greate gorbelyd Monkes and nowe our great supercyliouse proud popishe Philosophers do transforme The doctrin of the Popishe clerkes translate and make the Gospell which is the most pure and sincere worde of God to be a Phylosophy Academical dysputynge and reasonynge of good workes commaundynge men to doubt in the promyses of God But of faythe whiche leanneth on Chryste and the promises made for his sake nat ones for a thousande pound they wyl neither thynke nor speake herein they be as domme as stones and as drie as a stocke fyshe Therfore I pray and desyre with all my hert al gentyl readers that they wolde weye and consyder the difference of the lawe and the Gospel of Moyses and of Chryst And to marke diligently what is the glorye of God what was the ryght honour seruyce and worship done to hym by our olde fathers Adam Iacob the Prophetes and the Apostles Of these men let vs learne that Chryste is alway the valyant Captayne the only gouernour delyuerer sauyour protector an dedfēder of hys church against the Deuyll with al his members Let ●s learne I say that by fayth we must perceiue and receiue the benefites of Christ Let vs haue in remembrance and nat for gette that the gospell is a swete voyce which promyseth and sheweth to vs as it were puttynge into our bosoms these great benefites Paul bearynge thereta wytnesse sayenge The gospell is the power of god to saluatyon to hym that doeth beleue That is as muche to saye as the gospell doethe offer vnto vs pardon of our sinnes and lyfe euerlastynge frely for Christ his sake and nat for the law By thys gospel god worketh in vs effectuously gyuyng to vs his holy spirite he beginneth in vs a newe life and gyueth vs lyfe euerlastynge ¶ Synne THYS VOCABLE AND word Syn doth nat signify noughty corrupt viciouse maners only Vnder thys worde synne is comprehended our Originall synne as the Phylosophers do take it but it cōprehendeth vnder the same vocable also the great feblenes and weaknes whiche is brought into this world with vs and in vs beyng called original sinne The which sinne though carkles men do nat muche passe for regardyng and settyng it lyght as though it were a very small tryfle or rather no sinne at all as the Philosophers do iudge it yet we maye nat so mystake it but must make an other maner of rekenynge therof For the darke blyndnes with ●ubitation and ignoraunce of God beynge vncertayne whether God doethe passe and regarde mortall men ye or nay whether he doth punishe offenders or nat whether he norisheth fedeth and helpeth or herkeneth to men and theyr inuocations and cryes ye or naye to be withoute the feare and drede and loue of God to set muche by oure selfes and our paynted shethes