Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	believe_v	impute_v	7,639	5	9.9008	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10112	A fruitefull and briefe discourse in two bookes: the one of nature, the other of grace with conuenient aunswer to the enemies of grace, vpon incident occasions offered by the late Rhemish notes in their new translation of the new Testament, & others. Made by Iohn Prime fellow of New Colledge in Oxford.	Prime, John, 1550-1596.	1583 (1583)	STC 20370; ESTC S106107	94,964	218

their faces their eyes serued thē also for directing their feet otherwise so the onely eye of faith or onely faith as the eye of the soul beholdeth Christ of whom the serpent was but a figure therby only in him are we saued yet although in this regard alone it doth the deede yet is it not alone but continually accompanied with godlinesse all good woorks in so much that where we finde not good works it is bootlesse to seeke for faith for faith wil no where lodge or liue without works the mother cannot be without her daughers If you kill the children you kill the parent to So that chase away works faith will not tary after If a man wil say he retaineth her retaineth not her retinew well may he say so but in sooth veritie in steede of a iustifying faith he laieth hold on an vnprofitable deuelish faith a dead faith a verbal faith a shadow of faith a faith which he so calleth yet is not faith at all neither hath it any affinity with the iustifying faith which iustifieth alone yet is not alone as hath bene declared in manie wordes and happilie in mo then was needefull but onely for the simpler sort As there is a double taking of this word faith either true or verball so also is there a diuerse acception of this worde iustifying either for a beleeuing an apprehending the iustice of Christ imputed or for a declaration that we are such persons to the opinion of others by iust liuing which is a iustification before men Of the former meaning Sainct Paul doth argue the later sence S. Iames forceth and standeth most vpon For saith he I am a man and not God that seeth the heart I am but man shew me thy faith c. So that these Apostles Paule and Iames albeit they vse the same tearmes both of faith and iustifying yet because they treating in deede thinges diuerse they can not be sayde to varie when as they speake of sundrie matters and not both speciallie of one and the same thing though seeming so in tearmes For Sainct Paule treateth of one faith S. Iames of an other S. Paul of one iustification Sainct Iames of an other Sainct Paul vpon a certaine doctrine and Sainct Iames vppon a supposition If wee looke to heauen faith onely ascendeth thether or rather grace descendeth vnto faith in true maner of speaking Workes are left below who onely iustifie before men in earth For otherwise men can not tell who is iustified and who not but by workes But as onelie works do iustifie here so no doubt doth onely fayth there in respect of heauen The example of Abraham cleereth all Gen. 15.6 Rom. 4.5 Gal. 3.6 and giueth great light hereunto Abraham beleeued God and it was imputed vnto him for righteousnesse that is he was iustified before God by faith And then in offring his sonne was he called the friend of God and so iustified called and pronounced so And so was his iustice thoroughly completed and his faith in proofe perfited and allowed of In the former of imputation of righteousnesse Paule and Iames in expresse wordes both agree In the latter they disagree not For Paule speaketh not thereof but onelie Iames who vppon great occasions presseth the necessarie sequeles of a true faith and iustification to ensue before men straight vppon a iustification praecedent beefore God Wherupon as it were word for word and in sence he reasoneth thus If thine offences were pardoned in Christ thie sinnes remitted and Christes righteousnesse imputed that is wearest thou iustified by fayth before God it would follow necessarilie that thy fayth would shewe it selfe and thy deedes without would declare what thou art within and therebie shouldest thou be reputed a iust man and so be iustified before men also But hee that wanteth the necessarie consequences of such a cause maie it not be concluded that hee wanteth the cause it selfe In the Gospell there were that boasted of the line and race of Abraham But the children of Abraham that are in deede his children are a posteritie according to faith and not after the flesh Mat. 3.9 Wherefore saith our Sauiour vnto them If ye were the children of Abraham by fayth ye would do the workes of Abrahā as Abraham did No workers ergo no faithful childrē of his for all their vaunting For though workes made them not his children but faith yet where such works lacked Christ therupon reasoneth the wanting of faith it selfe And it is true both in the nature of the thinges and in the iudgement of the world Yet all this doeth not disproue that faith alone doth iustifie before God nether doth it inferre that workes do otherwise iustifie thē onely before mē by the necessity of due consequēt to insue Works haue their vses though not that vse one key wil not serue for euerie lock They shew our faith to mē they ar no parts of faith to make it vp they are good duties that follow of faith and so they iustifie no otherwise in the eyes of men the behoulders I am ouer long herin Touching the other example of Rahab the harlot what were her works she receiued preserued Iosues messengers therby was she iustified that is so reputed in the cāp This one fact could not make her iust But being iustified no doubt before by beleeuing in God opportunitie seruinge well shee declared what she was in giuinge such entertainement to the Lords seruāts Which storie well sheweth that God hath his where a mā would litle thinke euen in that cursed city Let no man despaire Rahab an inhabitante of wicked Iericho and she sometime an harlot is accepted but see withall she changeth her former life and of an harlot became the hostesse of Gods seruants Wherin I note an harlot was far frō meriting therefore as afterwardes her good workes are recorded so yet is not her former fault omitted both to shew what she obtained first by fauour and pardon of her fault and then in dutie what shee did is spoken of wherby she became knowen to the Lords people and this was her iustification ensuing vpon a beleefe that went in fauour before Wherby it appeared how S. Iames in these examples forced the vse of good workes not to iustifie before God but in seruice dutie and opinion of and to men Greater amplificatiōs may be brought by the skilfull in these cases to this purpose In effect this is all that either the Apostle meaneth or I can say vpon his meaning so much is plainly meant that though in some functions they may be diuersly occupied yet true faith and good workes euer meete togeather and ioyntly rest in the iustified man But maruelous are the aduersaries in their conceits Rhem. not 1. Cor. 13.13 For they imagine a faithfull man to be without all faithfull and good dealing as if they coulde finde vs out great springs without the issue of many waters or much