Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	according_a	use_v	word_n	2,592	5	4.1224	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19743	A godlie and fruitfull treatise of faith and workes. Wherein is confuted a certaine opinion of merit by workes, which an aduersary to the gospell of Christ Iesu, held in the conference, had in the Tower of London	H. D., fl. 1583.; Dod, Henry, attributed name. aut	1583 (1583)	STC 6168; ESTC S114042	37,853	104

whole lawe as well the morall as the ceremoniall yea and rather the morall law then the ceremonial law Let vs consider of S. Paule in how many places where he of purpose writeth touching this matter of iustificatiō It is to be considered that S. Paule was the Apostle of the Gentiles amongst whome there was no part of the ceremoniall law vsed and then had S. Paule no cause to write in that sort of the ceremoniall law onely but of the morall lawe also Againe mark wherevpon S. Paule doth entreat before he come to those words By the vvorks of the lavve there shall no flesh bee iustified in Gods sight In the second Chapter to the Iewes he saith Beholde thou art called a Ievve and restest in the lavve and makest thy boasts of God or gloriest in God knovvest his vvill allovvest the thinges that are excellent in that thou art instructed by the lavv Then in the 21. 22. and 23. verse he saith Thou that preachest a man shoulde not steale Doest thou steale Thou that saist a man should not commit adultery doest thou commit adultery c. Thou that gloriest in the lavv breakest thou the lavv Is not this ment trowe you of the morall lawe And so proceeding to the 3. Chap. where he proueth that al are sinners both Iewes Gentils And that there is none righteous none that doth good Their threates an open sepulclre c. VVhose mouth is full of cursing bitternes c. Now when he had thus laide abroad the wicked estate of man and breach of the moral law and seeing a man not able to fulfill the law in that sort as he may bee iustified therby before God Therfore saith Saint Paul in the same chapter By the works of the law shal no flesh be iustified in Gods fight Forby the law commeth the knowledge of sin which lawe must needes bee the morall lawe the law of the x-commandements For that is it that bringeth the knoledge of sinne And moreouer the ceremonial law was cleane taken away by Christ and was no more a law among the christian Iewes after Christes death and ther fore there was no cause why Saint Paule writing against iustification by workes should write as meaning only of the ceremonial law but of the moral law also And therefore master Papist you must yeelde your selfe conuicted and ouerwen in mainteyning that S. Paule doth meane onely the ceremoniall Law and not the morall Lawe Againe to your iustification by the workes of the lawe which S. Iames and Saint Paul speak of this is to bee vnderstoode that Saint Iames doeth meane iustification before men and it must nedes be so taken or els he must be flat against S. Paul who hath a number of places for this one place of S. Iames as before is set down and hereafter shall be if God permitte And if it should bee so that the writer of that epistle that beareth the name of saint Iames shoulde meane as the Papists take it that in plaine meaning workes done by the children of men doe iustifie before god yet I must rather preferre Saint Paule writing in so many places to the contrarie before that one place of Saint Iames and the rather because none doubtes of S. Paules epistles but to be his owne but the learned haue doubted of this Epistle which beareth the name of S. Iames whe ther S. Iames were the author writer therof or not but let it be S. Iames epistle yet he doth not say Ye see then that of works a man is iustified before God He leaueth out before God so that the meaning is then to be takē that good works may iustifie before men but not before God because of imperfection For there is iustification before God iustificatiō before men And the iustification before men is that which S. Iames meaneth Again S. Iames saith was not Abrahā our father iustified through works when he offred his sonne vpon the altar This iusti fication must nedes be taken to be before men and not before god and that it must be so taken let vs see what S. Paul saith of the said Abrahā For if Abrahā saith he wer iustified by works thē hath he wherin to boast or to reioice but not before God For what saith the scripture Abrahā be leued god it was counted vnto him for righteousnesse To him that worketh is the reward not reckned of grace but of duetie To him that worketh not but beleeueth on him that iustifieth the vngodly his faith is coūted for righteousnes he saith if Abraham were iustified by workes he hath wherein to boast or to reioyce and so he hath if he were iustified by workes But yet with God good working Abraham could not boast in his good workes for though Abraham were one of the best among the children of men yet how he had beene able to haue stoode in tryall with God if his workes should haue beene wayed in the righteous ballance of Gods iustice without Christ no question but Abraham must haue fallen to the grounde And who will doubt but that Abraham in offering of his sonne whome hee so entirely loued to bee a sacrifice and to kill him who was begotten in their old age when they were past all hope to haue children and being his onely sonne and he to be the killer of him him selfe must needes haue inwarde conflictes passions combats and grieues in which sinne no doubt appeared before God inough to haue condemned him if God without mercy would narrowly haue looked vnto him And therefore to shew that Abraham was not iustified by workes Saint Paule saith if Abraham were iustified by workes which word if importeth a plaine negatiue in this place that Abraham was not iustified by his works and therfore that it might bee knowen that Abraham could not be iustified by his works before God but was to bee made righteous by faith he saith For what saith the scripture Abraham beleeued God and it was counted to him for righteousnesse But Saint Paul saith that God will rewarde euery man according to his works And therefore wil you say good works merite rewarde But Saint Paul vseth not these words here to teach that works doe merite rewarde And though God doth rewarde of his free mercy yet is it not of duetie or by desert when he rewardeth For he teacheth that Abraham could not be iustified by his works before God Then much les any man els which is not of his perfection The hipocriticall Iewes againste whō S. Paul wrote those words woulde take vpon them to iudge others of those vices which they themselues did cōmit which caused saint Paul to write against them those threatening words that God would rewarde them according to their deedes The like phrase praierwise thogh in the other place threatning wise hee vseth in his praier to the Lord against Alexander the Coppersmith and saieth The Lord rewarde him according to his deedes that is

flesh and that if they be led by the spirite they are not vnder the lawe and so sheweth them what be the works of the flesh as adultery fornication vncleanesse wantonnesse idolatrie witchcraft hatred debate emulations wrath contentions seditions heresies enuie murthers dronkennes gluttonie and such like And so from these forbidden vices he goeth to the fruites of the spirite which are loue ioy peace long suffering gentlenes goodnes faith meekenesse temperancie against such saieth Paule there is no law Now maister Papist yee hearing al this from Saint Paule dare yee yet say that hee meaneth not the morall lawe when hee saieth By the workes of the lawe no flesh shalbe saued nor iustified in Gods sight but of the ceremoniall lawe And he saith in the third Chapter to Titus yet more plainely thus For we our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuers pleasures liuing in maliciousnes and enuie hatefull and hating one another But when the fulnesse and loue of God our Sauiour towarde man appeared not by the woorkes of righteousnesse which we had done but according to his mercie hee saued vs by the washing of the new birth and the renuing of the holie Ghost which he shewed on vs abundantly through Iesus Christ our Sauiour That wee being iustified by his grace should bee made heires according to the hope of eternal life Now you iustified men behold here your downefall your breaknecke such a chokemorsel for you as if S. Paul had written no more but euen this peece of scripture alone it had bene sufficient to haue ouerthrowne your whole castle of comedowne of iustifying by the works of the law grace I beseech you sirs marke these words of Saint Paule how hee termeth them the workes of righteousnesse No doubt but these workes of righteousnesse which Saint Paule writes of here which were done by him others of the godly sort were wrought by grace receiued from God the Father And yet for all that wee are not iustified nor saued by them saith he but according to the free mercie of God he saued vs in Christ Iesus our Sauiour And you cannot denie but these be workes of the morall lawe And let it be that these good works done by S. Paule were the workes of Christ as the aduersarie before hath saide such workes be yet you see he saith Not by these workes of righteousnesse were they saued So that take it howe you will S. Paule cutteth good workes off from iustifying before God and that saluation commeth not thereby but by grace saith S. Paule for by grace saith hee you are saued through Faith that not of your selues It is the gift of God least any man shoulde boast himselfe for wee are his workemanship created in Christ Iesus vnto good workes which God hath ordeined that wee should walke in them Heere you see the cause of our saluation which is grace through Faith in Christ and not workes Saluation is the free gift of GOD to them that beleeue in Christ Iesus it is not of vs not of our morall works And he stops you from boasting of your selues and doth beate you cleane from the pride of your hearts that you should not once thinke that there coulde be 〈◊〉 good woorkes wrought by you that could merit saluation or iustifie you before God And with all he telleth you that they whiche are electe are Gods workemanship created in Christ Iesus vnto good workes of his free mercy and grace and not by nature are wee so created Wee are created vnto good workes which God hath ordeined that we should walke in them as the elect vessels of God not thereby to merit saluation but to signifie vnto the worlde that we be the elect of God who being possest with Faith shew forth the fruits of faith which are our good works to the example of others that they may folow in wel doing And will you here what S. Paule saith of himselfe whose words are these Doubtlesse I think all thinges but losse for the excellēt knowledge sake of Christ Iesus my Lord. For whō I haue coūted al things losse do iudge them to be dung that I might win Christ and might be found in him not hauing mine owne righteousnes the righteousnesse of the lawe but that righteousnes which is through the Faith of Christ the righteousnes which is of God through Faith Here he saith that hee might win Christ and bee founde in him that is to saie as one ingrafted in Christ by Faith laying aside his owne righteousnes which is of the law which is all his good workes whereof hee was full in the most perfect sort No Papist in the worlde like him no not the Pope himselfe as pure as they make him Of this righteousnesse woulde not S. Paule presume but laide it aside esteeming it no better then losse yea and all thinges to bee but dung for the excellencie of the knowledge of Christ Iesu his Lord and onely depended vpon the righteousnesse which is through the Faith of Christ. But to cut the Papists off from cauelling vpon this place that S. Paul should meane his righteousnes before grace and not his righteousnes after grace it is most euident plaine that he meaneth as wel his righteousnesse after grace as that before grace And although these wordes in the 7. vers vz. But the things that were vantage vnto me the same I counted losse for Christes sake May be taken to be spoken of his righteousnesse before grace as the Papists would haue it yet that which foloweth after maketh it manifest plain that he meaneth aswel his righteousnesse after grace as that afore grace For proofe wherof S. Paul saith in the 8. ver folowing Yea doubtles I thinke all things but losse for the excellent knowledge of Christ Iesus my lord Note here that he saith euē in his apostleship whē he was a iust man and a righteous person that he thinketh all thinges but lost c. Hee meaneth not onely that righteousnes before grace but that after grace Note this worde all things for it is worthie the noting and is of great importance for when hee saieth all things it is a generall worde whereby hee excepteth nothing neither his workes done after grace neither his righteousnesse before grace neither anie thing els whatsoeuer he accounts all but losse and of no value for the excellent knowledge sake of Christ Iesus his lord We see here that S. Paule maketh no account of any thing but only of the excellent knowledge of Christ Iesus which knowledge of Christ consisteth onely in beleeuing that by his death passiō we are redeemed from euerlasting death to eternal saluation And that there was no hope in S. Paule which hee could finde in himselfe whereby to receiue comfort of himselfe Behold how he complaineth of himselfe accuseth himselfe for that by himselfe he is led captiue vnto the law of sin and so with