Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sting_n	14,375	5	12.1860	5	true

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

not giue I can not tell to whom that which you cā not proue to haue bin in the Patriarches Prophetes Apostles Do not you perceyue that your assertions are contrarie within themselues Either they are easie a great nūber of men haue fulfilled them or they are harde and you haue rashly sayd that to be easie which is harde You are wont to say this also eyther the cōmaundements are possible and wel giuen of God aut impossibilia in his non esse culpam or vnpossible and no fault in thē which haue receiued the cōmaundemēts but in him that gaue those which were impossible Nunquid Deus c. Hath god commaunded me to be that which God is that there should be no difference betwixt men and the Lorde the Creatoure that I should be higher than the Angels That I should haue that which the Angelles haue not Of him it is written as a propertie whiche did not sinne and there was no guyle found in his mouth If this bée cōmō to mée with Christe what had he proper Otherwise your sētēce is destroyd of itself If you think not this whole tretise which I haue alleaged rightly cited against you shew me wherin you differ You say that the commaundementes are possible to be kept you can shew none that hathe kept them either of the Patriarkes or of the Prophets or Apostles You say moreouer that if God hath commaunded things vnpossible the fault is in him and not in vs Seing then that you accord in al these points with them you must either shew some farther reason why S. Hierome may not be deriued against you or else giue glory to God and cōfesse your error For to alledge for your selfe that you there in differ from them because they only graunted gratiam praeuenuntem and you both that adi●●ātem it auaileth you not For the patriarks had that the Prophets had that the Apostles had that and in such sort that god was vnto them semper larguor semperque donator alwayes a liberall giuer and alwayes a frée giuer and yet they could not as you there read I could here bring in more allegatiōs both out of this father and other but for feare of being to lōg I leaue them I trust these few may serue with the help of gods spirit to open your eyes beleue And thus haue I shewed how they are impossible Now to come to my second mēber and to shewe you how they are possible may be fulfilled I will not stray far away neither séeke very wide for that I néede not I will come home to my first Allegation which suffiseth for dissoluing of this dout and therefore I chose it moued thereunto because I sée S. Ierome vse the same order and in eschuing of prolixitie our rule is good frustra fit per plura quod potest fieri per pauciora that is vainely done by a longer way which may be done by easie and short meanes Let vs then sée how the Apostle dissolueth this dout For that that was impossible to the law in as muche as it was weake because of the fleshe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD sending his owne sonne in the similitude of sinful flesh and for sin condēned sin in the flesh And in an ther place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ye which were dead in sinnes in the vncircūcision of your flesh hath he quickened together with him forgeuing you al your trespasses and putting out the hand wryting of ordinances that was against vs which was cōtrary to vs he euen toke it out of the way fastned it vpon the crosse c. Now to cōdemn sin in the flesh to fasten the hād writing vpon the crosse to spoile principalities powers to triūph ouer thē in the cros what other thing doth it import than perfect rightuousnesse gotten than a performing of the law if it be alredy performed then was it a good cōsequēt to say it might be performed herein we agrée By whō the Apostle teacheth you by Christ Iesus by him onely for so is Paules cōsequēt in these words For that that was impossible to the law in as much as it was weake because of the flesh God sending his son c. For the cause why God sent his own son was the weaknes of our flesh by reason wherof the law could not be fulfilled his anger appeased So then this causeth vs with confidence to say O death where is thy sting O hell where is thy victorie there is no cōdēnation to thē which are in Christ Iesus And in that the Christe is our iustification our sanctification our peace wée may say that we fulfil the law that no one iote passeth vs nor one pricke in that he forgiueth what wée can not do And so you haue an other way how the commaūdemēts are possible Therfore to come vnto you I say as you say that the commandements are possible how these words are to bee vnderstād that elect vessel doth most playnly teach vs as I alleaged For that that was impossible c. again ●x operibꝰ legis by the works of the law no flesh shal be iustified And that wée may not thincke it onely spoken of the law of Moyses not of al the cōmandements which are cōprehended in the name of the law the same apostle witnesseth saying Consentio legi Dei. I delight in the law of God cōcerning the inner mā but I see an other lawe in my members rebelling c. O wretched mā that I am who shall deliuer me frō the body of death Gratia dei ꝑ Iesū Christū dn̄m nostrū it is the grace of god through Christ Iesus M. Feck For as we are cast doun by one so must the gift of rightuousnes be by one that is by Iesus christ and why it cā be but by Christ that this fulfilling of the law this righteousnes must be the Apostle sheweth in an other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we know that the law is spirituall but I am carnal sold vnder sin For I alow not that which I do for what I wold that do I not but what I hate that doo I and so forth as it foloweth in the whole text The nature of the most godly of all is such that he can not do as he would By the spirite he may doo muche but as long as he is compassed with this body of death he can not doo all So sayeth the Apostle in this place Non enim facio bonum quod volo I do not the good thing which I would Do not burden vs as you haue done in the beginning Master Gough with the errour of the Manicheans and such like whiche trouble the Churche with their wicked phantasies saying that that nature is naught whiche can not bée changed by any meanes and impute this not to me but to the Apostle who knoweth that God is one man another the