Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	faith_n	righteousness_n	4,321	5	8.3974	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

receiued no penaunce and by the thirde kinde he could not bee iustified for he came thether a Publicane and a synner Therefore all learning hath left out one kinde of Iustification whiche Christe hymself doeth teache And that is the onely true iustification whereof wee meane when our synnes beyng pardoned by the free mercie of God in Christe wée are accoumpted righteous before hym whiche is confirmed to vs when wee beleue his promises therof And this is that iustification whereof sainct Paule disputeth at large in the Epistle to the Romaines By whiche it maie appeare what a clearkly diuision you haue made that excludeth the onely true iustification which is the thing we cōtende of and is so moste properly called But now to consider rightly the partes of your diuision You saie the firste kinde of iustification is when of an vngodlie manne is made a godly man Whiche if it were rightly vnderstoode is the same iustification that we speake of when we saie onely faithe dooeth iustifie But when you restraine it to Baptisme of infauntes you are farre wide from our vnderstandyng and from the truthe For what is Baptisme to vs more then Circumcisiō was to Abraham but Abraham was not iustified by Circumsition as S. Paule proueth at large therefore neither are we iustified by Baptisme But Abraham was iustified by faithe and receiued Circumsition as a seale of his iustification So we beyng iustified by faith receiue Baptisme as a seale of our righteousnes whiche is by faithe Thus we doe not denie the Sacramente of Baptisme as you moste shamefully doe slaunder vs but we shewe the right vse and profite thereof out of the scriptures For when wee haue receiued by faithe the promises of Gods fauour and mercie in whiche our saluation dependeth we doe not refuse the seales whiche are the Sacramentes whiche GOD hath added for confirmation of our faithe But whereas you restraine this iustification to infauntes you shewe your ignoraunce in the Scriptures for he that ex impio fit iustus that is of a wicked man is made righteous muste beleue in hym that iustifieth the vngodlie manne as it is in saincte Paule Roma iiij and so his faithe is imputed or accoumpted to hym for righteousnesse and in suche sorte that it is without respecte of woorkes whiche is nothyng els but that wee affirme an vngodlie manne is iustified by faithe onely for what woorkes canne he haue that should cōcurre with faithe to iustifie him whiche is an vngodly manne before he be iustified and therefore Augustine saieth verie well of good woorkes Sequuntur iustificatum non praecedunt iustificandum Thei followe hym that is iustified thei goe not before hym that is to bee iustified Seyng therefore that faithe is necessarie in this iustification and infauntes to speake properly haue no faithe this iustification can not bee restrained to Baptisme of infantes which if thei dye before thei heare the worde of God preached that thei maie beleue are saued by election if thei bee the children of God and not by faithe For as the doctrine of faithe perteineth to theim onely that liue to heare the Gospell preached to whiche thei maie giue credite and bryng for the fruictes of good woorkes accordyngly to the praise of Goddes glorie So the doctrine of Iustification by faithe onely pertaineth to theim and not to infantes And therefore your assertion that infantes are iustified by Baptisme commeth nearer to the errour of the Anabaptistes for bothe you and thei require faith necessarie to bee in all them that shall bee Baptised wherevpon springeth twoo heresies the one of the Anabaptistes deniyng the Baptisme of infātes because thei haue no faithe the other of the Papistes fantasiyng that thei haue faithe and therfore are iustified by Baptisme Whereas the saiyng of our sauiour Christe whiche is misunderstoode of you bothe he that beleueth and is baptised shal be saued must with all equitie be expounded accordyng to the matter whereof he speaketh accordyng to the wordes goyng before Which are Goe into all the worlde and preache the Gospell to euery creature Mat. xxviij Mark. xvj So that where preachyng hath gone before their faithe is necessarie to saluatiō and necessarie to be required before a manne bee Baptised For we must remember that our sauiour Christ doeth not in that place institute Baptisme but shewe how it must bee added as a seale of the Gospell for confirmation of the beleuers and for a testimonie of their profession But seyng that God hath also a secret operation in Baptisme whereby the children of GOD are regenerate by his holy spirite and that the fauour of God extendeth by his promise not only to our selfes but also to the seede of vs that are faithefull we minister the Sacrament of Baptisme to our infantes also because thei are comprehended within the compasse of Gods couenaunte and therefore ought to haue the seale and cognisaunce of Goddes couenaunte sette vpon them And yet not bindyng the grace of GOD so straightly to the outwarde Elemente but that he maie saue the children of the faithfull without Baptisme whom he taketh out of this life before thei can receiue this sacramente in the churche accordyng to his holie institution And this iustification by faithe onely we doe not make to be an inconstant qualitie of righteousnes that should be within vs whiche is abolished so often as wee fall into synne but a perpetuall acceptation of God wherby he imputeth not our synnes vnto vs but accoumpteth vs righteous for the righteousnes of Christe accordyng as sainct Paule difineth iustification by faithe without workes out of the xxxj Psalme Blessed are thei whose iniquities are forgiuen and whose synnes are couered Blessed is the man to whom the Lorde dooeth not impute his synne Roma iiij For whom God dooeth iustifie by faithe he dooeth not iustifie them for a daie or a yere but for euer as S. Paule testifieth whom he hath iustified he hath glorified Roma viij Whereby it is easie to see what a vaine iustification that is whiche you make to be your second kinde by penaunce whiche is loste by euery fall into deadly synne of whiche kinde of iustification the scripture speaketh not one woorde but it is a fantasie of youre owne braine to sette vp a Butcherie of mennes consciences and to make your selues Lordes ouer their consciences by binding thē vpon necessitie of saluation to your beggerly Penaunce For although a manne that is regenerate and iustified of God is not onely subiecte to infinite falles as the scripture testifieth the righteous manne falleth seuen tymes a daie and riseth againe but also sometymes falleth into greate and notable crimes as Dauid into murther and adulterie yet can he neuer fall from the fauour of God but that he is called to repentaunce and his synnes are forgiuen hym For this foundation shall neuer faile the Lorde knoweth who are his and whom soeuer he hath knowen before all tyme theim he will call in tyme thought conuenient to his wisedome and

theim whō he hath so called he hath iustified and whom soeuer he hath iustified he will glorifie eternally Roma viij And in this iustification whereby God receiueth vs into his fauour and pardonyng our sinnes imputeth rightousnes vnto vs there is no degrees for whē he doeth iustifie vs he maketh vs his children and so his children that wee are his heires and heires by adoption annexed with Christe his onely begotten soonne by nature Roma viij Wherefore althoughe faithe and good woorkes the one beyng the instrument to receiue the other beyng the fruites to shewe our iustificatiō maie ought to increase daiely in vs that are iustified Yet our iustification before GOD is not thereby increased who imputeth righteousnesse vnto vs for Christes sake alone and not for our owne worthines Wherby it is euidente how vnlike youre thirde kinde of iustification is to the iustification of God who iustifieth not the righteous but the vngodlie manne that beleueth in hym And as for the testimonie that you alledge out of the Apocalipse although it maie haue a true meanyng that he which is iuste maie bee made more iuste and he that is holie maie bee made more holie whiche is of the increase of vertues and not of iustification yet the beste interpretation accordyng to the Greke phrase is rather of continuance then increase and so it is beste translated he that is righteous lette hym be righteous still and he that is holie let hym be holie still Wherfore you se vpō how weake a foundation youre thirde kinde of iustification dooeth leane namely vpon a corrupte translation But admitte it bee so as you dooe take it there is greate difference betwene a iuste manne and a manne iustified For a iuste manne is he that is indued with the vertue of iustice whiche maie increase or diminishe in hym But a iustified manne is he whose synnes are forgiuen hym and he accoumpted rightous not for his owne worthinesse but for Christes sake therefore although the vertue of iustice which is a qualitie in hym may increase yet because in Goddes sight there is no respecte of his worthines his iustification can not increase therby For what can he be more then the soonne of GOD and inheritour with Christ of the kyngdome of heauen If you saie he maie haue greater reward that hath greater vertues I will not contende againste you so that this bee remēbred that his vertues are rewarded not as his merites but as Gods giftes for his promise sake So that a iuste or righteous man is he that exerciseth hymself in the kepyng of Goddes commaundementes so neare as God shall giue hym grace and the infirmitie of mannes corrupt nature will admitte But a iustified manne is he that hauyng no iustice or righteousnesse in hym before is accepted of God for iust his iniquities being pardoned and his sinnes couered And for them that be simple an example will make the matter plaine There are twoo menne standyng before a prince the one that hath not transgressed the princes lawes whiche maie be called a iuste manne The other that hath greuously offended and is pardoned of the prince whiche maie well bee termed a iustified manne But this difference there is to be noted in this example that before God none can bee iuste or righteous but he that is firste iustified neither can any manne be so iuste but that he offendeth in many thynges and hath neede of greate mercie Thus it is cleare how impertinētly the increase of faithe and good woorkes with tertes of Scripture belongyng thereto are of you drawne to iustification before god Wherefore by our affirmation that onely faithe iustifieth we neither denie the exercise and commoditie of christes Sacramentes nor yet the studie and practise of all good woorkes commaunded of God but rather established them when we teache that the Sacramentes are seales and confirmation of this faithe and good workes are the fruites of the same firste to the glorie of God secondly for the example af others and thirdly for assuraunce of our election to vs warde and increase of our rewarde before god And as for that whiche you alledge out of saincte Augustine whiche of all other writers is moste cleare of our iudgemente for election iustification and sainctification maketh nothyng in the worlde againste vs. For wee dooe not teache as I haue often saied that a bare faithe alone whiche is voide of good woorkes is sufficiente for our saluation but that a true liuely and fruitefull faithe onely dooeth iustifie vs before God that GOD maie haue all the glory of our saluation in Christ And that sanctification or good woorkes of necessitie must followe a iustified man whereby God maie bee glorified his neighbour profited and himself rewarded not of merite due to his woorkes but of mercie accordyng to Goddes promise And that whiche sainct Iames speaketh of faieth that it dooeth not iustifie alone he meaneth as he himselfe expoundeth of a deade faithe whiche is voide of good woorkes of an historicall faith that there is one god c. whiche the diuell beleueth not of a liuely faithe whiche worketh by charitie nor of a iustifiyng faithe whiche embraceth the mercie of God set forthe in his promises So that this saiyng of sainct Iames a man is not iustified by faithe onlie is all one with this a deade faith or an historicall faieth doth not iustifie whiche we doe alwaies affirme And whereas he speaketh of iustification by woorkes hee meaneth of argumentes proues and certeine signes to the worlde of iustification before God as it is manifest by his examples For Abraham was iustified before God by faith without respect of his workes as sainct Paule doth testifie when he beleued the promise and that the scripture saied his faithe was imputed to hym for rightousnes whiche was long before he offered his soonne Isaake but this his obedience was a triall and manifest testimonie of his iustification by faithe to all the worlde whereuppon as saincte Iames concludeth it was euident to al men how this scripture was fulfilled Abraham beleued God and it was imputed to hym for righteousnes Likewise the harlot Rahab as witnesseth the Apostle to the Hebrues the. 11. was iustified by faith when she beleued the worde of God concernyng the destruction of her Countrie and all them that did not ioigne theimselues to the people of god but she shewed the fruict of this faith when she enterteined and dismissed the spies that came to her house So that by this distinction of faithe and iustification sainct Iames agréeth with S. Paule whiche without it can neuer by reconciled For that confusion of faithe and workes which the papistes make to concurre in iustification can neuer make theim agree for sainct Paule doth flattly exclude workes from that office Wee determine saieth he that a man is iustified by faithe without the workes of the lawe Rom. 3. But this is the iudgement of both the Apostles that a liuely faithe alone doth iustifie The one