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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	justify_v	41,225	5	9.5277	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13877	An ansvvere to a supplicatorie epistle, of G.T. for the pretended Catholiques written to the right Honorable Lords of her Maiesties priuy Councell. By VVater [sic] Trauers, minister of the worde of God.	Travers, Walter, 1547 or 8-1635.	1583 (1583)	STC 24180.7; ESTC S118501	163,528	396

both he and al nations shoulde be blessed What discourses would a natural man here make to hinder with himselfe the credite of this promise Howe manye strong bulwarks and fortresses of fleshe and bloud and how many hie and mighty conceites of the naturall man as the Apostle saith were to bee ouerthrowne and beaten downe to the ground that Abram should beleeue this And how much more that by the death of Christ Iesu we should haue life euerlasting so many as beleeue in him by his shame and dishonour glory and praise by his woundse the cure healing of ours by his warres and agonies quietnesse and euerlasting peace Of all the things that God hath commanded this most needeth the mighty hande of God to worke it and maintaine it as in deede of all other it doth giue most glory vnto him But faith being so easy a matter with them they wel shew how little they vnderstande it For our doctrine that by fayth only in Christe al our sinns are forgiuen I acknowledge it to be true and glorifie God who hath wrought in vs by the powerfull work of his grace so to beleeue For this is our peace with him That this doctrine is holy and true it appeareth in that the Apostle hauing confirmed that Abraham was iustified by fayth inferreth vppon it that by the same Dauid pronounceth men to be happy namely because true happines is in hauing our sinnes forgiuen which we attaine vnto by faith in Christ Thus saieth the Apostle Peter to him al the prophets beare witnesse that forgiuenesse of sinnes is giuen to euery one that beleeueth in him Therefore the doctrine is sound and holy which when we teach we declare also in case of repentaunce what the fruites are of this faith whereby in deede we repent namely a sorrow for hauing sinned against God which striketh and woundeth the hart with a grief detestation of the wickednes committed and kindleth in it a loue and desire to doe those thinges which God hath commanded Finally such are the effectes of this fayth in repentaunce which the Apostle noteth to haue beene in those of Corinth 2. Cor. 10. As for auriculer confession which enforceth men of necessitie to confesse their sinnes one by one in the Priestes eare we teache it in deede for no parte of repentaunce because wee haue no commandement promise nor example for it In deede we bynde not men to this rehearsal and discouerie of their sinne vnto the minister which we esteeme to bee but a very tiranny ouer the conscience and exhort them onelye according to the example of Dauid to make their wickednesse knowne vnto God which suffiseth Yet if any bee so tempted as he standeth in need of councel of comfort and shall open his hart to the godly and faithfull minister they are not denied the comfort that may bee giuen them in this respect but vppon discerning of theire true repentaunce The minister is to assure his cōscience in his word of the forgiuenesse of their sinnes declaring the promise of the Gospell which is of grace and pardon to all that doe repent And this is the vse of that which Christe our Sauiour left vnto vs in the power of the keyes in regarde of particuler comfort A degenerate imitation wherof only is in their absolution which hee calleth a Sacrament without al reason For a sacramēt being a seale of the Gospell hath an outward creture applied to assure the promise vnto vs which shoulde haue some resemblaunce to the promise which is sealed by it as we see to be in the water of baptism and in the bread and wyne in the Lordes supper Another part of repentaunce they make to be satisfaction concerning which we teach that if it haue regard to the partie inquired be it eyther any priuate man or the whole congregation offended by so notorious offence then we teache I say that the discipline left vs by our Sauiour Christ doth require it For in such case bindeth that of our Sauiour tell the Church and leaue thy gift at the alter and be firste reconciled to thy brother much more therefore to the brotherhood which is the church and the felowship of all the brethren As for such a satisfaction as he mencioneth here of some temporall punishment in this lyfe to satisfie the iustice of God for sinne wee affirme and that moste truely according to the scripture that whatsoeuer is imagined of such satisfaction is highly derrogatory to the precious death of our Sauiour Christe who onely is the satisfaction for our sins which one point of their doctrine declareth they little vnderstand what the iustice of God and what sinne is that think it may so easely be satisfied for He nameth three satisfactory workes of praier almes affliction of the bodie wherby he saith they satsfy for their sins which are euen the depths of satan in this Rom. saith For what may be more derogatory to the crosse of our sauiour Christ and his sacrifice once offred vpon it for all wherby he hath fully satisfied for the sinnes of al that shall be saued and payed the vttermost farthing of their debt then that a man should take that vpon him which neither man nor Angell were able to beare that is to satisfie for his sinnes To whom it may be truely said which the prophet Ieremie saide to the hipocrite people of his time That is colour thy synnes neuer so well yet how shouldest thou say I haue not defyled me I haue not followed straunge Gods beholde thy way in that valley know what thou hast done Washe thy selfe with Snow water and make thee cleane with sope or the fullers scouring Hearbe yea gylt thy selfe ouer with Goulde And as Iob when hee had another manner of feeling of sinne and of the gilt of man in the sight of God then they seem to haue when they haue done all their satisfactory works and haue sought to washe them selues cleane with al as with snow water the Lord shal take and plunge thē into the ditch hee will tumble them in the myre and filth of the streetes that is discouer them to be most foule and vncleane Let S. Iohn teach suche men Apoc. 3. that tho they thinke they are rich yet that indeed they are naked and beggerly that they may seek to him for fine gold which shall indéede be able to enrich him with true riches that possesseth it and for a sute of apparel that shal indéed couer their shame giue them a comely presence in the sighte of God Prayer is a holy part of the seruice of God whereby we call vpon God according to his comandement in certaine assurance to be hearde of him but that this should be any work which God in iustice should receiue for satisfaction is a wicked fancy of the church of R. and from the beginning vnknowne in the Church of God Almes is a duety which God hath commanded in thankfulnesse of the loue and fauour we

that were present whose eyes the Lorde had vouchsafed to open to see the truthe and whosoeuer shall yet reade it to this daie maie easily see that the sheilde of faithe was their defence that thei fought valiauntly with the sworde of the spirite to the confusion of those that stroue againste theim And though their bodies were vsed afterward at the pleasure of their aduersaries hauyng no regard of their callyng no reuerence of their learnyng no respecte of their age yet after the example of Samson and the true Samson Christ Iesus by death thei obtained victorie against theim In the beginnyng of the happie raigne of her Maiestie now sittyng in the Royall seate of her Fathers their Bishoppes and greatest Clerkes were prouoked and appoincted by aucthoritie to dispute if thei were able to maintain their doctrine with suche ministers of the Gospell as were called to deale with them in it Which action as it appeareth by the storie and testimonie of many that were present at it was so fōdly and ridiculously handled on the parte of the greatest Pillers of their pretended Catholike Churche that al men maruell that the memorie of the confusion and shame of that daie doeth not with hold them once to moue the matter of disputatiō with vs. For after a little impertinent speeche thei gaue ouer their cause in the plain field But thei saie he that runneth awaie maie fight againe and so peraduenture these men haue now gotten more harte of grace then thei had before or els these Romistes and Remistes thinke peraduenture their Bishops were vnlearned but that thei in so many yeres trauell and study abroad haue better furnished theim selues for the battaill But their weakenesse was notably discouered in their greate Champion and Father Iesuite who offeryng defiaunce with Goliah to the hoste of Israell as if the staffe of his Speare had been as a Weauers beame he was bolde to caste vs his Gloue and throw vs his Gauntlet to prouoke vs to fight with hym boastyng to maintaine his cause by Scripture Councells Fathers by all Lawes Common Ciuill and Canon and all Stories A man would thinke suche a Chāpion had been able to haue doen great matters but whē he was after encountred with his glorie was tourned to shame and the Diuinitie he boasted of was founde to bee but certaine of the boldest and moste vnreasonable asseuerations of the fondest and moste absurde distinctions that euer were heard of wherby he supposed to haue been well armed againste all obiections For a taste whereof I offer the gentle Reader some fewe whiche I heard beeyng present at the disputation In the matters of iustification of faithe onely whereas he had falsly and slanderously charged vs of late to haue brought into the Church this new doctrine of iustification by faith onely and that there were places cited out of the Fathers Greeke and Latin who liued aboue 1000. yeares agoe expresly hauyng these words that faithe onely iustifieth He aunswered that it was to bee vnderstoode of the vngodly wherein hauyng confessed a truthe for so the Apostle saieth that God iustifieth the vngodly by faithe that is holdeth hym godly in Christ in whom he beleeueth who in himself is vngodly by suggestiō of his companion he fought againe to ouerthrowe that he had saied by a fond distinction of two iustifications a thyng meerely deuised in the braine of man For who euer read in the Scriptures that a man is iustified before God any more then once but that thei whō GOD had once reputed for iust he holdeth them so for euer Otherwise the reason of the Apostles iustification by faithe were nothyng if the Iewes might haue aunswered thus that when he was first conuerted from Idolatrie Abraham was in deede iustified by faithe onely but after he was circumcised and had offered vp his sonne he was iustified againe and that was by his workes but this was a fancy not once dreamed of by them Therefore the Apostle taketh it for a grounde that beyng once iustified by faith onely he was alwaies iustified before God by faithe alone An other folly of a suche like distinction was ioyned with this that onely in the Fathers alleadged shatteth out onely the workes goyng before his faith whereby he forgat that he ouerthrewe their workes of congruitie whiche thei pretende to confirme out of Cornelius exāple but not the grace giuen together with faith whiche is hope and charitie whiche aunswere is as flat contrarie to the doctrine of the Apostle as darkenesse is to light For if Abraham were iustified by faithe hope and charitie then was he not iustified without the woorkes of the lawe for hope and charitie are workes of the lawe It is contrarie also to their owne doctrine for if the first iustification be by faithe hope and charitie what second iustification can there be or what other thyng will thei require besides faithe hope and charitie to iustifie with a seconde iustification This seconde iustification he would haue confirmed by the helpe of their vulgare Latine translation whiche hath Qui iustus est iustificetur adhuc but very corruptly for the Greeke is he that doeth iustice let him doe iustice stil as if he should saie he that doth well let hym doe well still and he that doeth ill lett hym doe ill still whiche is as farre from the question of iustification as the East is from the West In the question of transubstanciation to the place of Ireneus that there is a spirituall thyng in the Sacrament and also a materiall whiche he expresly speaketh of the very substaunce of bread His aunswere was that the materiall thing was the accidentes that appeared the whitenesse lightnesse roundnesse c. To Oregen affirmyng that whiche is receiued at the mouthe to goe to the stomacke and to nourishe the bodie and to bee cast into the draught His aunswere was that the accidentes doe nourishe and that the accidentes are voyded Contrary to all lawe and order of nature whiche God hath appointed For it is no more possible that accidents being not in any substance should nourishe as it is that darkenesse should at the same tyme bee bothe darkenesse and light To Theodor affirmyng the nature and substaunce of the bread to remaine He aunswered that Theodor vnderstoode it of the substaunce of the accidentes and a generall substaunce whereby an accident hath a beyng and not of the speciall substaunce of bread whereas it is as cleare as the daie at noone that Theodor meant plainly that the very substaunce of the bread remaineth still in the speciall substaunce of breade and is not altered otherwise then in the vse whereto it is applied that is that beyng naturally appoincted of GOD for the feedyng of the bodie it hath hereby the institution of that Sacrament a heauenly vse whiche is to feede our soules A nomber of these fonde and vnreasonable absurde and vnlearned distinctiōs of his I could alledge but thei are now at large reported and published to