Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	impute_v	5,476	5	10.4768	5	false

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

looke vppon vs from heauen aboue And with thy prayers eyther cease this pricke of the fleashe Or else praye that wée maye strongly beare it and ouercome it Now if M. Goughe will terme these graue Fathers and so holy men like as other moe Origen calling vppon Iob S. Ephrem calling vpon the martyrs S. Ierome calling vppon the famouse woman Paula and S. Chrisostome commending the Emperour for frequenting the Martyrs tombes and praying vnto them If he will call them all mad men foolishe men popish and superstitious Idolaters In Gods name let him do so I had leuer haue a dragm of their superstition than a great lump of leade of M. Goughes integritie 3 That onely fayth dooth not iustifie MAister Goughe likewyse in fewe woords would vehemently haue persuaded like as other heretofore him that sole fayth or onely fayth doth iustifie vs So did long agoe teache Eunomius of that fayth whiche he professed as S. Austen reciteth in his ▪ 6. Tome de Heresi M. Goughe To confirme his opiniō out of the scripture he brought the saying of the apostle Arbitramur iustificari per fidem hominem sine operibus legis We thinke or determine that a man is iustified by fayth without the works of the law concluding by this testimonie of S. Paule that works do in no maner of wise iustifie vs not only those which goe before faith but also those whiche doo follow faith For touching any iustification by works he maketh the like condition of them both M. Fecknam First I maruell that Maister Goughe will allowe this terme onely when it is not expp●ssed in Canonicall Scripture Next I am sure that there is nothing equiualent vnto it for fayth without the workes of the Lawe and fayth onely or fayth simplie without workes be not of one like condition Sainct Paule excluding workes of the law meaneth works that goe before fayth whiche do not iustifye S Iames in the Example of Abraham forbidding that fayth onely should iustifye speaketh of woorkes that followe faith which do also iustifye that is giue encrease of iustice Abraham pater noster nonne ex operibus iustificatus est offerens Isaac filium suum super altare Abraham our father was he not iustifyed by works when he offered his sonne Isaac vppon the altar To this effect S. Austen reconcileth these twoo Apostles saying Non sunt contrariae duorum Apostolorum sententiae Pauli et Iacobi cùm 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 quae sequuntur fidem that is These sentences of the twoo Apostles Paule and Iames be not contrarie vnto them selues when the one sayeth that a man is iustifyed by fayth without woorkes the other sayeth that faith is vayne idle without workes for Paule speaketh of workes that goe before faith Iames speaketh of those that followe faith M. Goughe An other place he brought to expresse by Scripture this woorde onely That fayth onely doth iustifye alledging the saying of Chryst vnto Iairus prince of the synagoge Crede tantū beleeue only A place very fitlie applied as if Christe there had spoken of the iustification of Iairus and not rather of the corporall reuiuing of his dead daughter M. Fecknam First S. Iames vnto this meaning of M. Goughe that faith only should iustifie whereby he meaneth to exclude al maner of iustification by workes done in faith hath a place that is cleane contradictorie saying thus after the example brought of Abraham Videtis quonia● ex operibus iustificatur homo non ex fide tantum You sée that a man is iustified by workes and not by faith onely By faith onely to be iustified and not by faith only to be iustified be contradictorie This place therfore of S. Luke is violently handled of M. Goughe rather by force wrested to his owne peculiar stuffe than naturally applyed to the meaning of christ For there is no relation made to the faith of Iairus touching iustification as if Chryste had willed him onely too beleeue and then he should be iustified but to the weaknesse of that faith of his which began to faint and mistrust the power of Chryst in reuiuyng his daughter after that a messenger came from home and told him that his daughter was dead This fayth Christ erected confirmed by these words Beléeue onely as if he had said feare not misdout not but put thy only trust in mée as thou hast begon and thy daughter neuerthelesse shal be restored both to life and to health agein This is the finall ende of those wordes beléeue only Crede tantum which tooke their effect not in spiritual iustification of Iairus the father but in y corporall reuiuing of his daughter for any thing that is there in the scripture expressed S. Austen in his booke de fide operibus shewed the beginning foūdation of this much like heresie to haue bin in the Apostles times vpon the misconstruing of Paules Epistles saying Quoniam haec opinio tum fuerat exorta aliae Apostolicae epistolae Petri Ioānis Iacobi Iudae cōtra eā maximè dirigunt intentionē vt vehementer astruant fidem sine operibus nihil prodesse that is Bycause this opiniō was thē sprong vp other Apostolical epistles of Peter Iohn Iames and Iude do bende their drift and purpose most of all ageinst that opinion that they may boldly and vehemently affirme faith without workes to auayle nothing If it be faith only it is faith without works if faith only auayleth nothing faith only can not iustifie Likewise he saith in his booke de Trini very bréefly but pithily Sine charitate fides quidem potest esse sed non et prodesse that is without charitie faith may bée but without charitie it can nothing auayle vs. Of works that be done in faith IT is then a preposterous waye a blasphemous doctrine to extol the excellēcie of faith by reuyling extenuating the worthie fruts therof calling thē abominable vile and stinking in the face of God as if there were no difference betwene works done of infidels Idolaters of which Isai speaketh whē he likeneth thē to a filthie cloth betwene workes done of christians and true beléeuers of which our sauior Christ speaketh in s. Mat. shewing how they shal be acceptable in Gods sighte and rewarded with lyfe euerlasting For there he maketh a distinct conference and separation betwéene the praying fasting and gyuing almes of the Scribes and Pharises which do it onely for vaine glories sake therefore they haue onely that vayne reward and betweene the praying fasting and giuing almes of those whiche bée true members of Christe which do it onely for Gods sake and therefore they shall haue a reward of him of lyfe euerlasting If these workes had bin so vile and so