Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	abraham_n	call_v	faith_n	883	5	5.7042	4	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

quisquis pro peccati● ● in all which you find these wordes Sola fides ad iustitiam reputatur per solam fidem iustificat ▪ Deus saluus fit sine opera sola fide et solū iustificatus per fidem that is only fayth is accompted vnto rightuousnesse By only faith God iustifieth that he may be saued without worke through onely fayth and beyng iustified only by fayth As for the works which follow as I sayd before we condēne them not we prayse them as God did in Abraham Abraham beléeued God and it was imputed to him for righteousnes and he was called the friend of god In that he beleued God within in his harte it consisteth in fayth onely concerning that he lead his sonne to sacrifise him in that without feare he armed his right hande in that he would haue stricken had he not bin witholden surelie it was a great fayth the worke also was great God praysed the worke when he sayd bycause thou obeyedst my voyce Wherfore then sayth the Apostle Paule wée conclude that man is iustified by fayth without the workes of the law and in an other place It is fayth whiche worketh by charitie how doth fayth worke by charitie how is a man iustified by fayth without the workes of the lawe This séemeth hard that a man shall bée iustified by fayth onely and yet that fayth must worke by charitie Not at all for in that that it is sayd to iustifie it sheweth what thou haste receyued of God in that it is sayd to worke by charitie it sheweth what thou owest to god For so muste iustification stand that it may bee applyed vnto all men whether they be called in the morning or at noone or at night There is one that beléeueth he hath receyued the sacrament of faith and is dead he hadde no time to worke what shall wée say that he is not iustified we say playne that he was iustified because he beléeued in him whiche iustifieth the wicked Therefore this man is iustified did not worke The sentence of the Apostle is fulfilled I conclude that a man is iustified by fayth without the workes of the law The théef which was crucified with Christ beléeued in hart to Iustice and confessed by mouth to saluation For fayth which worketh by charitie although it haue not wherein it may worke externally yet is it kept feruent in the harte If then fayth in these such like doth iustifie why shall it not in others Because one man lyueth longer than an other after his vocation shall therefore the rightuousenesses of God be changed shal therefore ▪ man be made fellowe with God in the worke of his saluation bicause he hath bestowed a greater benefite of longer lyfe vppon him Is this the thank that GOD shall haue at oure hands for giuing vs space to glorifie him to vse it as a meanes that we oure selues may glorie For surely if we deserue any thing we haue wherein to glorie But when all is done it is but an euil fauored glorie for it is not with god But let vs goe farther S. Paule excluding workes of the Lawe meaneth workes that goe before fayth which do not iustifie S. Iames in the example of Abraham forbidding that fayth only doth iustifie speaketh of workes that folowe fayth whiche doe also iustifie that is giue encrease of iustice Abraham pater noster nónne ex operibus iustificatus est offerens Isaac super Altare Abraham our Father was he not iustified by workes when he offered his sonne Isaac vppon the Altare If workes before fayth do not iustifie much lesse works after fayth before man had néede and after he hath no néede then is a benefite requisite when a man is in pouertie but when he is riche it is not néedfull To be shorte bycause I haue handled this before workes do neuer goe before iustification For the Scripture is playne If it be grace then not of works otherwayes were grace nowe no grace And this is as well for youre workes after as before As for that that is sayde often tymes and you alleage it before Factores legis iustificabuntur the dooers of the lawe shall bée iustified It is so to be vnderstanded to wit that they could not otherwise be dooers of the law vnlesse they be iustified So that Iustification cōmeth not to the dooers but iustification goeth before the dooers of the Law ▪ For what other thing doth this meane Iustified but made iust that is to say of him which iustifieth the wicked that he may become iust of wicked For sanctification goeth not before Iustification but Iustification before Sanctification Touching the place of S. Iames there is no such matter in it as you make You maye sée by the whole course of the chapter that he speaketh not how man is iustified before god but how they ought to shew before men that they are iuste before god So that he beateth downe the vayne opinion of them which thought that yf they beléeued it belonged not to them to do well and therefore contemned good workes as who would say they were not bound to glorifie God before men who had glorified them with him self And touching the example of Abraham yf you conferre the scriptures togither as Genesis with Iames you shall sée that Abraham was iustified before and this is but the shew of his obedience vnto God that all the worlde might know he nothing misdouted the promise of God although his onely sonne must go to bée offered and this do your doctors teach which you heare recite To this effect S. Augustine reconcileth these two Apostles Non sunt contrariae duorum Apostolorum sententiae Pauli Iacobi●cum dicit vnus iustificari hominem per fidem sine operibus alius dicit inanem esse fidem sine operibus quia ille dicit de operibus quae praecedunt fidem iste de his que fidem sequuntur These sentences of the two Apostles Paul and Iames be not contrarie vnto them selues when the one saith that a man is iustified by fayth without workes The other sayth that fayth is vayne and ydle without workes for Paule speaketh of workes that goeth before faith Iames speaketh of those that follow fayth I doe not sée to what great purpose this place is alleaged bée it that this reconciliation is good can you cōclude that Augustin teacheth or Iames eyther that workes iustifie before God that can you neuer prooue The place you bring he hath in many places yet in none of them doth he conclude as you do But in euery one he teacheth this that therefore Iames writte this Epistle and likewise Peter his to shewe that after sayth receyued works of rightuousnesse ought not to be contemned that what soeuer workes they doo they are of a iustified man and not to iustifie a man For when it is sayd that the doers of the law shall bée iustified what other thing is sayd than this Let 〈◊〉 that