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	wrought_v	5,634	5	9.6527	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

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

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

and Iohn ageyn he is I say notwithstanding al these falles the felow of Angelles the child of God inheritour of the kingdome of heauen Why Bycause he hath spoken by the mouth of hys Prophete Ippol lo iutall He shall fall but he shal not be cast away and as the wise mā sayth Scheba ippol tzaddik vakam ▪ septies cadet iustus sed surget the iust man shal fall .vij. times but he shall rise As for this word Naphal to fall it caryeth with it a more weightier signification than you alledge All these things being considered it is no euill way to preach repentance and yet say that all sinne of it selfe is damnable to exhort to good woorkes and yet to teach a man not to presume of his owne works as to giue part of his saluation seing that the whole is wrought by Chryst his death and applied to vs by only faith to exhort all men to pray for eche other yet not to spoyle Christ of the office of his mediatorship which is taken away by the prayer to Sainctes to exhort men to kéepe Gods commaundements and yet to teach that they be impossible that séeing our owne weaknesse through our owne sinne we may flie to his mercy and say Da quod iubes iube quod vis giue what thou cōmaundest and commaūd what thou wilt So sound Doctrine as this is God giue grace to all his ministers to preach you to embrace that they with their preching and you I with our folowing may glorifie our father which is in heauen Thus haue I in few wordes answered your cauilling arguments and counterfet stuffe as time did serue me if not so amply as I might yet sufficient for those you brought framing my answere shortly to your argumēt And as you vniustly lay to M. Goughs charge contradiction to the holy scriptures to the fathers and to haue nothing to stād vpon but old heresies reuiued as of the Maniches Eunonius Vigilantius Iouinian I haue and do lay to your charge iustly contradiction to the scriptures false alleaging of doctors to no purpose such slēder such childishe so against all arte reason in forming of your talke as any Boy might haue bin ashamed to haue vsed the like I haue and do I say lay iustly to your charge your false burdning him with those foresaid heresies as vnfit as vnaptly layd against him as any thing could be I can not see why in these cases you myght not as well haue blamed him to be an Arrian a Sabellian and what you will as a Mani●hean an Eunonian a Vigilantian a Iouinian Now when you haue done all this as though you had atchieued a notable feate you require of their worships a thing reasonable as you wold make it that you might not be enforced to come to sermōs a thing as you say against all former example a thing as true as the residue Did you neuer read Augustine to Vincentius against the Donatists concerning this matter If you did not I pardon your ignorance If you did I wil not spare but tel you of your vntruth Do you not read in his Epistles cum haereticis esse v● agēdum that heretikes must be dealt with by force Do you not remember that he sayth it did good to the Churches in his time That the Donatists were constrained by authoritie to the embrasing of christian religion and there reheasreth diuers of their gratulations Do you not remember that he sayth not to do it is malum pro malo reddere to requite euil for euill Do you not remember that he sayeth A●elius est cum seueritate diligere quam cum lenitate decipere Better it is to loue with seueritie than to deceiue with lenitie And that it pertaineth to princes Do you not remēber how he answereth that obiection bicause there was none in the Apostles time Do you not remember the example of Nebuchadnezer which he sayeth signified the state of the Church in the Apostles tyme this now When he constrained to Idolatrie howe the Apostles were persecuted When being turned to God decreed in his kingdom that whosoeuer blasphemed the God of Sydrach Misach and Abednego shuld be worthely punished what prynces ought nowe to do For then saith he that scripture was verified Quare fremuerunt gentes c ▪ why did the Gentyles tumultuously rage c. But now is fulfilled that principes erūt nutrices tuae and Princes shall be thy nurses Do you not remember how he sayeth capitale ●u●icium punishmēt of death was appoynted by the law of the Emperors against the sacrifices of the Paganes Do you not remember when he sayth of that quis nostrum quis vestrum non laudat Which of vs which of you doth not praise it Do not you remēber how he sayeth that Constantine did decrée vt conuictorum res fis●o vendicarentur that the goods of the conuicted should be chalenged to the common treasure Do yée not remember that he was once in that errour that they should not bée constrayned vntill he was conuicted by examples of the profite it did Do you not read in the same that in matters of religion Mansuetudo quae perdit hominem crudelitas est seueritas quae castigat improbum charitas est gentlenesse which destroyeth a mā is crueltie seueritie which chastiseth a wicked mā is charitie do you not remember the similitudes he vseth Do you not remember that he sayth the Church of Christ doth persecute shewing it in the example of Sara doo you not remember poenam decem librarum auri ab Imperatoribus consti●u●am that by Emperours was appointed or decréed a punishment or penaltie of ten pounds in golde agaynst the Donatistes But yf it bée a thing so straunge agaynst all exāple why did you so then vse it in Quéenes Maries time and so farre that you contented not your selues to cast them in pryson to hale them to Masses but to burne them also yf it had bin no more but your owne example you might haue bin ashamed to giue forth this reason You in your doings coulde bée called defensores pacis prouisores Ecclesiae defenders of peace and gardians of the Churche The Quéenes grace that now is and her Lieuetenaunts are cruell vexers and oppressours But you shewe your selfe as you are a righte Donatist both in profession nowe and in dooyngs then As they when they accused Caecilian the Bishop of Carthage to Constantine and required to haue him punished then were they defensores pacis prouisores Ecclesiae ▪ defenders of peace and gardianes of the Churche but when they were serued with theyr owne sause then they coulde cry out and saye Non esse vt agendum that there oughte too bée no dealing by constrainte Suche were your doynges in Queene Maries time this is your demaund and talke nowe ▪ What is this other than as Tychonius one of theyrs and your Master sayde of you bothe Quod volumus

filthie in the sight of God as M. Gough dooth filthily terme thē Christ would neuer haue made for them such a glorious promis nor prouided for them such a crowne of glorie nor reserued for them his finall iudgement in the which iudgemēt not the fayth but the works of men shal be examined But M. Goughe doth cōtemptuously abuse the gifts of god the works that himself hath wrought in his chosen elect doth miserably cōfound the good works of idolaters with the good works of thē that be his faithful and elect people which works he so much estéemeth being done in faith for his sake as not to suffer a cup of cold water to go vnrewarded I muse therefore at the sutteltie of this opiniō or rather at the sensible absurditie of it faith only or sole faith to iustifie For if he meane by faith onely faith without penance faith without baptisme then his doctrine is ageinst the coūsell of Peter who answered the Iewes asking of the Apostles what they shold do to be saued saying Poenitentiā agite et baptizetur vnusquisque vestrū in nomine Iesu Christi in remissionē peccatorum vestrorū Do ye penance and let euery one of you be baptized in the name of Iesu Christ that your sins may be remitted If he mean by faith only faith without hope then he is ageinst the Apostle saying Spe enim salui facti sumus For by hope we are saued If he mean by faith only faith without feare then is he ageinst the saying of Iesus the sonne of Sirach Timor Domini expellit peccatū nā qui sine timore est non poterit iustificari The feare of God expelleth sinnes for he that is without feare can not be iustified if he meane by faith onely faith withoute charitie he is then contrarie to the minde of S. Paule him selfe which sheweth what kynd of fayth doth iustifie fides quae per dilectionem operatur that faythe whiche worketh by charitie that is not sole nor onely faythe Wherfore yf Master Goughe will buyld vppon this terme sole or onely and yet neuerthelesse meane by his sole and only fayth fayth with penance faith with Baptisme fayth with feare fayth with hope fayth with loue and charitie then I say that the same fayth can no more be sayd to be onely or alone than a King or Prince beyng in the middest of his Nobilitie may bee sayd to be there onely or alone 4 That euery sinne is not mortall MAster Gough towards the end of his sermon did very constantly affirme that euery sinne committed by a Christian man is a deadly and a mortall sin and that no sinne is veniall no not an ydle thought as light as men made of it much like vnto the old heresie of Iouinian which to make all sinnes equall made euery sinne likewise a deadly sinne whome S. Austen condemned more than a thousand yeare ago as appeareth in his .6 Tome de haeres Haeres 82. M. Fecknam Let vs confer herewithall two sayings of the scripture the one of S. Iohn which sayth as well of himselfe and of euery iust man as of a sinner Si dixerimus quoniam peccatum nō habemus ipsos nos seducimus veritas in nobis non est If we say that we haue no sinne we deceiue our selues and the truthe is not in vs Meaning that the iustest man a liue is not withoute sinne Now if this sinne be as M. Goughe teacheth deadly mortal and damnable sinne which separateth the soule of man from God and condemneth it to hell fire let vs sée how a man may be called iust which daily committeth such damnable sinne Nay let vs repeat againe that commēdation of iustice which S. Luke giueth to Zacharie and Elizabeth saying Erant autem iusti ambo ante Deum incedentes in omnibus mandatis et iustificationibus Domini sine quaer●la That is they were both iust before God walking in all the commaundements and iustifications of our Lorde without blame He giueth thrée speciall notes of their true and perfecte rightuousnesse the one that they were iust not in the sight of men but before God him selfe the second that they kept all the commandements which M. Gough saith is impossible to kéep the third that they were with out blame and therfore without mortal damnable sinne If M. Goughe neuerthelesse wil say that S. Iohn speaking of him selfe and of iust men ment by sinne a damnable sinne he must then of very force make betwéene him S. Luke the Euangelist a manifest contradiction for no mā that sinneth damnably is without blame kéepeth the commaundements and is iust in the sight of God. To this may be added the saying of S. Iames where he describeth concupiscence to make a sinne in vs besides mortall sin saying Cōcupiscentia cū conceperit parit peccatum peccatū verò cùm consummatū fuerit generat mortē that is Cōcupiscence when it hath conceiued bringeth forth sinne but sinne when it is finished begetteth death signifying hereby that sinne is then mortall and deadly when a man committeth it with full consent other circumstances For if a light passion or carnall thought stealeth vpon a man by soden delectation without consent the same is not a sinne which engendereth death but a venial sin To this place alludeth S. Austen where he speaketh of concupiscence that remayneth in those which be regenerate saying Ab illo rebellante si non letaliter sed venialiter tamen vincimur That is Of that sinne concupiscence rebelling agaynst vs we bée ouercommed although not deadly yet for al the venially It foloweth Et in his contrahimus vnde quotidie dicamus dimitte nobis debita nostra And in these veniall sins we gather by means wherof we may say daily forgiue vs Lord our trespasses Again in his boke de spirit lit he writeth thus of venial sinnes Sicut non impediunt à vita aeterna iustum quaedam peccata venialia sine quibus haec vita non ducitur sic ad salutē eternam nihil prosunt impio aliqua bona opera sine quibꝰ difficillimè vita cuiusque pessimi hominis inuenitur that is Like as some veniall sins do not let a iust man frō life euerlasting without the which this life is not lead so some good workes do nothing profit a wicked man vnto life euerlasting without the which the life of euery naughtie man is hardly found I might bring here for venial sinne one of Martine Luthers Assertions whom I am sure M. Goughe will rather worship than deny for the pure loues sake which he beareth to his religion but I will not presse him so far only this I wil say that Luther did hold there was a sinne which was not a mortall and damnable sinne For he maketh euery good worke of a Christen man to be a sinne Marie sayeth he a sinne that is veniall His article was Quod omne opus