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
A18439	A replie to a censure written against the two answers to a Iesuites seditious pamphlet. By William Charke; Replie to a censure written against the two answers to a Jesuites seditious pamphlet.	Charke, William, d. 1617.	1581 (1581)	STC 5007; ESTC S111017	112,123	256

not already accomplished by that first righteousnesse Moreouer if this righteousnesse bee that which the Gospell teacheth and not the Gospell only but as the same Apostle writeth afterward which is testified by the law and the Prophets whēce haue you brought vs a second righteousnesse that neither the Lawe nor the Prophets nor the Gospell haue reueiled vnto vs The vanitie of this your deuise may further appeare if we cōsider the iustice of God which can not allowe for righteous any thing but y t which is absolutely perfect and holy in all respects as the Lawe is most perfect most holy Wherfore both the satisfaction for ●ur sinne committed must be such as m●y fully endure whatsoeuer the Lawe hath threatened for sin and the obedience so exact and precise as it faile not in any poynt But this righteousnesse is but one and is in none but in our sauiour Christ none other being able to make that ful satisfactiō for sinne nor perfectly to keepe the Lawe but he alone therefore there can ●ee but one righteousnesse which is in Christ Iesus accompted vnto those which beleeue in him according to the Gospell The holy Apostles teach that after men be conuerted from infidelitie to faith they stande righteous and liue in the sight of God not by meanes of their woorkes but by this faith whereby they beleeued Abrahams example maketh this good who after he was called from idolatrie to the seruice of God is said to haue beleeued and that his faith was reckoned to him for righteousnesse not his workes first or last least hee might haue wherein to reioyce and not in God The Apostle to the Galathians maketh this euident We knowing saith he that a man is not iustified by the works of the Law but by the faith of Iesus Christ we also haue beleeued in Iesus Christ that we may bee iustified by the faith of Christ and not by workes of the Law because by the works of the Lawe no flesh shalbe iustified In which words the Apostle plainely maketh saluation an effect of faith and not of any workes which we do after wee haue beleeued Our sauiour Christ confirmeth this in diuers places as in Ioh He that beleeueth in him that hath sent me hath euerlasting life shal not come into condēnatiō but is already passed from death to life He that beleeueth in the sonne hath life euerlasting An other place to the Galathians maketh all this yet more manifest where the Apostle speaking of himselfe long after his conuersion saith That I nowe liue I liue by the faith of him that loued me and gaue him selfe for me By these proofes it is euident that there is but one onely righteousnesse for which men are accompted righteous before him which is the righteousnes of faith To this may be added that the only righteousnes of God is that which giueth all the glorie of our saluation to God only in Christ Iesus and shutteth out all vaunting and boasting of man but the second righteousnes which you imagine doth not so but Ieaueth somewhat for man to glory of therefore it is no righteousnes taught by the Apostle Lastly this also is against your second righteousnes that our workes done by faith yet are not perfect and therefore cannot make vs righteous before God These reasons may suffice in this great question of our saluation briefly to conuince the blasphemie of your deuise inuented of Satan to deceiue those that seeking saluation more or lesse by their owne workes faile of that righteousnesse which is by faith onely in GOD through Christ Iesus our Lorde Nowe seeing the folly of this absurd distinction of a first and of a second righteousnesse is euidently cōuicted it is also worthy of consideration how this Censurer that taketh vpon him so iustly to deuide and giue euery thing his owne doeth here notwithstanding huddle and confound righteousnesse with regeneration and iustification with sanctification For that which hee calleth the second righteousnesse is that which the Scripture calleth the New man the fruits of the Spirit or regeneratiō Furder also where he saith The first righteousnesse is of Gods mercie only and no way of our workes or by any merit of the same it is to be noted that hee is constrayned to acknowledge a righte●usnesse by faith onely without any de●●●● of workes whereupon it ●hould be obserued that the Censure● him selfe seemeth t● be ashamed of y e merit of cōgruence as the Schoolemen terme it while he so ●●atly fully affirmeth our calling to bee onely of Gods grace without any merit of ours Now to returne to his Censure againe he addeth in the end a Censure vpon the allegation of the text vouched out of the Romanes for the disproofe of the former blasphemous opinion This he blameth as impertinent and vntrue impertinent because in his construction it is against the righteousnesse of good workes before our calling and not generally against the righteousnesse of all good workes wherein hee seemeth not to haue regarded the reason of the Apostle which is taken from the nature of grace and workes so contrarie that the one can neuer nor in any wise stande with the other Therefore the argument is strong to proue that our saluation cannot ●e both deserued and also freely giuē N●●ther doth this argument holde in election onely but whatsoeuer is of grace as ●●●●tion iustification sanctification glory all these are in no 〈◊〉 or part of works Thus the place is so forcible to the purpose it was alledged for that the Censurer is not able ●o escape the sentence therof He complaineth lastly of wordes added which are but to cleare the sense and taken out of the second to the Galathians where to like effect the Apostle faith If righteousnesse be by the lawe Christ dyed without cause Thus hauing satisfied all the Censurers pretensed doubtes and conuicted him of errour in the blasphemous doctrine of a second righteousnesse I may worthely leaue the Iesuice to his voluntary Whip for reformation of his iudgement otherwise if he wil not learne to giue al the honour and causes of saluation to God in Christ but will in establishing his owne righteousnesse abandon the righteousnesse of God by fayth which must stand altogether of it selfe then in so teaching he wil drawe vpon him selfe other Whippes euen Scorpi●ns whose sting abide for euer For auoyding hereof I pray God if it may make for his glory that you Iesuites may receiue the loue of the trueth that you maye seeke finde saluation in the merites of Christ alone to life euerlasting The ninth report of ●esui●e● doctrine is Men doe surely hope that euerlasting life shalbe giuen them but they doe not beleeue it now hope often faileth ●●herwise it were no hope This 〈…〉 cle 〈◊〉 co●fessed without any co●●radiction that the wicked seruant may be iudged by his owne mouth But

I answere If the learned erre not knowing the scriptures the vnlearned are in more danger of errour through the same want Secondly if the want were not noted in all the supplie shoulde not be made and commanded to all but all euen the people are commaunded to search the Scriptures therefore not to search them or to bee ignoraunt of them is a fault in al be they learned or vnlearned Your argumēt that Christ shoulde speake onely to the Sadduces and of the resurrection because it is added you know not the power of God is alreadie answered for it is a generall fault aswell to bee ignorant of the power of God as not to knowe the Scriptures Therefore as the ignorance of the one is condemned in all so is the ignorance of the other and the remedie for both is found in the exercise and search of the holy scriptures Your similitude of woordes spoken as by my Lorde Chauncellor to the doctors of the Arches is vnlearned for with an example of speach concerning a speciall matter you would ouerthrow that which was spokē by Christ of a generall cause But let your example stande As the studie of the ciuill lawe is proper to all Lawyers and therefore their lawe bookes to bee read and studied of all Lawyers so the studie of the spirituall and heauenly Lawe is the profession of all christians and therefore the bookes of that law to be read and studied by all professors of the same because to erre not knowing the Scriptures is a thing common to all men as was declared An example of the lyke had bene nothing for your purpose as if my Lorde Chauncellor should say to some Iesuites Yee runne into daunger of treason not knowing the Law against al those that withdrawe the Queenes subiects from their naturall obedience to her Maiestie this should be a note not only to those Iesuites but to al whatsoeuer they be Iesuites or Seminaries or massepriestes or what persons soeuer y ● they must eyther knowe and keepe the lawe or incurre the punishment therein expressed agaynst the offenders Vse good wordes of your countreymen clowne them not for though they bee simple and not trayned in the studie of good letters yet they haue soules to bee fed with the woord and howsoeuer you prayse the Colliers fayth and would put it in execution they are to take heede they find not Christs word verefied against thē aswell as against y ● Sadduces Ye erre not knowing the Scriptures nor the power of God In the eyght article the Iesuites are reported to say That the righteous man liueth by fayth he hath it not in Christ but by his owne workes First in this question I am charged with vntrueth for the Iesuites haue no such thing as the Censurer affirmeth For answere in this behalfe I referre you to my author whose wordes being truely reported the charge you laye vpon mee is causelesse and must returne But what is this stil to denie the articles to mayntaine quarell and yet to auowe the doctrine to defende the Iesuites Your owne wordes teache that a mans workes are meritorious in Christ and meanes to make him righteous with the seconde righteousnesse as you call it which is playnely to graunt the doctrine denyed before For although you vsey ● name of Christ in this question yet the Apostle cōcludeth that you impute your saluation not to Christ but to your owne workes I testifie sayeth the Apostle speaking of them that dyd not exclude Christ that if yee bee circumcised Christ doeth nothing profit you teaching thereby that whosoeuer will in any part bee righteous in them selues can haue no righteousnesse in Iesus Christ Therefore there was no cause of your impudent lyes You come next to the place auouched for confutation of this errour If righteousnesse come by our workes it is not nowe grace This sentence you truely conster as alledged by mee to prooue that no man 〈◊〉 can bee ryghteous in this life which you say is both from the purpose and false But if the woordes be ful of proofe to shewe there is no righteousnesse in mans woorkes if it be the manifest doctrine of the Apostle what coulde more fitly conuince the blasphemie derogating from the righteousnesse which is by Christ and arrogating to our owne workes then that place which sheweth there is no righteousnesse in our workes but in Christ alone which is imputed to vs by grace onely Nowe let vs see how false it is This you woulde proue by a distinction of a double righteousnesse the first of being called from infidelitie to gayth in Christ which you say is onely of Gods mercie and nor by any merit of our workes the seconde righteousnesse is of such workes as proceede from men after the former calling if they remayne in grace But if this reede whereupon you leane be broken you must needes confesse the former proofe against you to be both pertinent and true For this purpose it is to be considered that as there was but one blessing shewed to Isaac so there is but one onely righteousnes which is not founde in any person or subiect but in our Sauiour Christ Iesus alone This righteousnesse is accounted and imputed to all those that beleeue as their owne In which imputation it is needefull to consider the proportion betweene y t redeemer his redeemed for it giueth great light to this questi● As in Christ there was found no cause of death at al yet hee died onely by imputation of our sin so in vs there is foūd no cause of life at al yet we shal liue onely by imputation of his righteousnes The like proportion is betweene the couenant in the law and the couenant of faith in Christ for as y ● law admitteth no transgression if a man will liue by it so Christ admitteth no satisfaction or merit to ioyne 〈◊〉 his perfect merits if any man will liue by him that y ● whole woorke of our saluation may be of y e grace of God in Christ Iesus the au●thour and fynisher of our fayth But to proue this righteousnesse one there is a place to the Romanes in the which the righteousnesse wherby God saueth the beleeuers is called the righ●eousnes of God and said to be that which is reuealed in the Gospell This is the righteousnesse of faith as the Apostle proueth out of the Prophet witnessing that the righteous mā liueth by faith which place proueth there is but one righteousnesse of men not onely because the Apostle speaketh of it as one but in naming it expressely the righteousnesse of God and giuing to this faith both righteousnesse and life For if the righteousnesse of faith be the righteousnesse of God that is such as God accompteth for righteousnesse which may also stand before him and make vs holy in his sight what second righteousnesse can there be or what can it doe before God that is