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	faith_n	work_n	983	5	7.3635	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

many yeres since a good companion minding to recreate him selfe with the sexton charged him selfe with a baskette heauy laden as he made the matter appeare directing his way through Paules Churche because it was the shorter where he was mette of his mate and demaunded why in that solemne time he passed thorough that place so charged a thing not to bée endured the circumstaunces beyng considered This companion desired him to lette him passe for that hée was heauye laden with certayne plate and therefore the gladder too take the shorter way The sexton woulde not bée persuaded but alleadging the Quéenes profite caused him to sette downe his baskette and sente immediatlye for suche as too whome it appertayned to haue the view of such matters who thinking to haue found some ▪ greate matter as they had bin enformed by the sexton willed the basket to be opened and what found they for a cupbourde of plate a basket of hornes Thus had he his iest at the sexton but you M. Fecknam thankes be vnto God haue not to do with a sexton they doo well see your horny plate but bycause you your selfe deceyued your selfe thinking it to be plate they haue vsed this charitable way that it may be shewed vnto you that they are in deede but hornes And therefore this horne will nothing moue them as I trust vntill you bée able to shewe that the denying of frée will to the establishing of the grace of God wherby wée are iustified from sinne and saued from infirmitie is the doctrine of Maniche or Valentinian This I remember Valentinian and his say that to vs qui ab Ecclesia sumus opera necessaria esse aliter enim impossibile est seruari which are of the Churche woorkes bée necessarie for otherwise it is impossible to bée saued and that teach you s●ipsos verò non per opera sed propterea quòd ex natura spirituales sunt penitus omnino saluari docēt but they teach that they them selues are wholy altogither saued not by workes but bycause of nature they bee spirituall and this teacheth not M. Gough Therfore that glose might well haue bin lefte out yf you hadde more thought vpon the truth of the matter how well you might haue alleaged it than onely for a cloke of your self barely to alleage it For to proue M. Gough a Manichean or any of his fellowes in his heresies it will bée hard for you and as impossible as to fulfill the law but to prooue you a Pelagian it is easie enough and as easie as in Christ Iesus for M. Gough and vs to kepe the lawe But to prooue you suche a one is not my chéef purpose my mind is rather to conuince your heresie and bring you to the flocke of Christ yf it so please God too giue you the eyes of vnderstanding and a hart to repent Therfore to doo the dutie of good Christiās let vs yeld our selues vnto God to be gouerned by his spirit submit our selues in hūblenes to his word without al vayne opinion of wel or euil defending a question arrest our selues vpon his Prophetes Apostles which haue and doo shew vs the way to walke in and minister vnto vs the true light whereby wée may chase a way al these darknesses This waye if wee take no doubt he will shew vs the truthe if we reiecte it why should he not farther punish vs with blindnesse So then to come to your first position That it is not impossible to keepe Gods commaundements I wil aunswere youre places of the scripture alleadged and your Doctors and there withall shewe oute of them both the contrarie that it is impossible and so shall I shew I trust that in that article M. Goughe hath taught no vngodly point of doctrine and so will I do consequently with the residue And that it may be more plainly and euidently done that there may be no occasion of doubte in any braunche of my doctrine I wil first shewe howe they are impossible and by what meanes and after howe they are possible and howe they may be fulfilled This done I shall sufficiently aunswere youre places alleadged and if GOD so will take awaye this vayle from before youre eyes which is a let vnto you that you can not sée Touching the firste S. Paule dilating and amplifying his probation of the free iustification which we haue thorough the tender mercie of GOD in Christe Iesus sayeth in this wyse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For that that was impossible to the Lawe in as much as it was weake bicause of the fleshe God sending his sonne in the similitude of sinfull fleshe and for sinne condemned sinne in the fleshe The wordes are but fewe and therefore easie to be remembred nay therefore better to be considered God sent his owne sonne Why To condemne sinne in the fleshe Why so Bicause it was impossible to the lawe wherefore in as much as it was weake bicause of the flesh Why then we may conclude that the Lawe is a burden and so gréeuous a burden that neither wée nor oure Fathers were able to beare and that bycause of oure weakenesse Hereof it is that he sayth in an other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For if there had bin a law giuē which could haue giuen lyfe surely rightuousnesse should haue bin by the Lawe It is the woorke of grace to saue and quicken the receyuers whereof althoughe they were extréeme enemies to the wholesome doctrine of the holy scriptures they become fréends It is not the worke of the doctrine which whosoeuer heare and reade without the grace of GOD they are made worse enemies Therefore the grace of God is not in the nature of free will and in the lawe and doctrine as the peruerse Pelagian dothe deceyptfully beleeue and teache but at euery moment it is giuen by his good wil and pleasure of whom it is sayd Thou o God sendest a gracious rayne vpon thyne inheritaunce For we lost both frée wil to loue god by the greatnesse of our first sinne and the lawe also and the doctrine thereof although it be holy and good and iust yet it killeth if the Spirite do not quicken by which spirite it commeth to passe that not by hearing but by obeying neither by reading but by louing it is obserued For the Lawe without grace is but a letter it remaineth to conuince sin but not to gyue saluation So sayth the Apostle For yf there had bin a lawe gyuen whiche could haue giuen lyfe surely rightuousnes shuld haue bin by the lawe But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beléeue Of this letter he sayeth in an other place The letter killeth but the spirite quickeneth Thou hast the letter but thou dost not fulfill the letter And why dost thou not fulfil the letter Bycause thou presumest of thy selfe thou extollest thy