Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bring_v	faith_n	justification_n	4,461	5	9.1163	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40368	King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader.	Cornwell, Francis.; Foxe, John, 1516-1587. Actes and monuments.	1645 (1645)	Wing F2041; ESTC R208105	18,659	46

penalty of the Law can bring his soule in bondage no more Gal. 5. 1. seeing Christ hath set him free Thirdly The Law it selfe did not discover to Paul his sinne for hee boastingly said in his naturall condition as hee was a Jew borne of the stock of Abraham and of the tribe of Benjamin and circumcised the eighth day and by the Law a Pharisee and concerning zeale persecuting the Church and concerning the keeping of the Law blamelesse Phil. 3. 6. but by the knowledge of Christ hee came to know himselfe a sinner 1 Tim. 1. 15. This is a faithfull saying and worthy of all men to be received That Iesus Christ came into the world to save sinners of whom I am the chiefe So that Saint Paul never saw himselfe a sinner till hee had seen Christ and the more hee by grace saw the beauty and excellency of Christ the more hee saw the corruption of his owne evill heart burning in lust against the Law of God Rom. 7. from the 14. to the 24. Verse from which corruption none could free him but a Christ alone therefore breaketh out into praises I thanke my God through Christ Thus though the Law be as a rule to shew a man his evills committed against it yet it is Christ must give thee eyes to see thy sinne and transgression thou hast done against it as justified Paul acknowledgeth I had not known lust to be sinne except the Law had said Thou shalt not lust Christ must give the light Ephes. 5. 14. Acts 26. 17 18. Christ sent Paul to the Gentiles To open their blind eyes and to turne them from darknesse to light and from the power of Satan unto God The fourth branch is taken out of the briefe recapitulation of St. Pauls doctrine delivered to the Gentiles out of Mr. Fox Tom. 1. pag. 19. To teach and informe us to whom the benefits of Christs passion and victory doe appertaine by what meanes the same is applied and redoundeth unto us which meanes is onely one that is onely faith in Christ Jesus and no other thing which faith it pleaseth Almighty God to accept for righteousnesse and this righteousnesse it is which onely standeth before God and none other as wee are plainly taught by the Scriptures and especially by the doctrine of St. Paul which righteousnesse thus rising of faith in Christ Saint Paul calleth The righteousnesse of God where hee speaking of himselfe utterly refusing the other righteousnesse which is of the Law that hee may be found in him not having his owne righteousnesse which is of the Law but the righteousnesse of Christ which is of faith Phil. 3. 9. Again the said Apostle writing of the Jewes which sought for righteousnesse but found it not and also of the Gentiles which sought not for it and yet found it shewed the reason why Because saith hee the one sought it as by workes and by Law and came not to it Who not knowing the righteousnesse of God and seeking to set up their owne righteousnesse did not submit themselves to the righteousnesse which is of God Rom. 9. 32. 10. 3. The other which were Gentiles and sought not for it obtained righteousnesse even that righteousnesse which is of faith Rom. 9. 30. Also in another place Saint Paul in the same Epistle writing of this righteousnesse which cometh of faith calleth it the righteousnesse of God in these words Whom God saith hee hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God To declare I say at that time his righteousnesse that hee might be just and the justifier of him that beleeveth in Iesus Rom. 3. 25 26. By which righteousnesse it is evident that Saint Paul meaneth the righteousnesse of faith which Almighty God now revealeth and maketh manifest by preaching of the Gospel Wilt thou see gentle Reader yet more plainly this righteousnesse of God how it is taken in Saint Pauls Epistles for the righteousnesse of faith and therefore is called the righteousnesse of God because it is imputed onely of God to faith and not deserved of man But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all them that beleeve for there is no difference For all have sinned c. Rom. 3. 21 22 23. Wherefore whosoever studieth to be accepted with God and be found righteous in his sight let him learne diligently by the doctrine of Saint Paul to make a difference and a separation as farre as from heaven and earth betweene these two that is between the righteousnesse of workes and the righteousnesse of faith and in any wise let him beware hee bring no other meanes for his justification and remission of his sins but onely faith apprehending the body or person of Jesus Christ crucified For as there is no way into the house but by the doore so there is no coming to God the Father but by Christ alone which is by faith in him Ioh. 14. 6. And as the mortall body without bodily sustenance of bread and wine cannot but perish so the spirituall part of man hath no other refreshing but onely by faith in the body and bloud of Christ whereby hee may be saved Ioh. 3. 14 16 36. 6. 53 54. Acts 10. 43. 26. 18. Gal. 2. 20. Thus apostatized Adam that had broken the Law by eating the forbidden fruit and had the earth accursed for his sin was saved by faith in the free-promise Gen. 3. 15. Thus Abraham that was by nature an Idolater was saved by faith in a Gospel-promise Gen. 12. 3. Thus Mary Magdalen the great sinner was saved by faith in a free-promise Luke 7.47 Daughter be of good comfort thy sinnes are forgiven thee Thy faith hath saved thee goe in peace Verse 50. Thus Cornelius the Captaine of the Italian band with them that beleeved in his house with him were saved by faith Acts 10.47 11. 17 18. Yea and thus the cruell Jailor that beat the Apostles and his houshold were saved by faith in the Lord Jesus Christ Acts 16. 30 31 32 33 34. Thus thou maist see gentle Reader that as the death of Jesus Christ on the tree 1 Pet. 2. 24. is the onely meritorious cause of salvation so is faith the only instrumentall or maine cause that maketh the merits of Christ to us availeable for as the sufferings of Christ on the accursed tree Gal. 3. 13. serveth to the benefit of none but such as doe beleeve so neither doth faith as it is onely a bare quality or action in mans mind it selfe justifie unlesse it be directed to the body of Christ crucified as to his object of whom it receiveth all his vertue And therefore these two must alwayes joyntly concurre together Faith and Christ Jesus crucified As for example

heresie that hath either rebelled more presumptuously against the high Majesty of God the Father nor more perniciously hath injured the soule of the simple than this doctrine The first inconvenience It subverteth the Will and Testament of God For whereas Almighty God of his mercy hath given us his Sonne Jesus Christ to dye for us and with him hath given out a full promise That whosoever beleeveth in him shall not perish but have everlasting life Joh. 3. 16 36. by their faith onely and assigneth no other condition either of the Law or any mans workes but onely faith to be the meane between his Sonne Jesus Christ and us these men take upon them to alter this Testament that God hath ratified in the bloud of his Sonne and adjoyne other conditions which the Lord in his word never appointed nor knew To whom the words of Ierome may be well applied upon the Epistle to the Galathians speaking of such Qui de Evangelio Christi faciunt hominis vel quod pejus est diaboli c. That is Which make of the Gospel of Christ the Gospel of men or rather the Gospel of the devill c. The second inconvenience Whereas the Christian Reader in the Gospel reading of the great grace and sweet promises of God given unto mankind in Christ Jesus his Sonne might thereby take much comfort of soule and bee at rest and peace with the Lord his God cometh in the pestiferous doctrine of these Heretikes wherewith they obscure this free-grace of God to choke the sweet comforts of man in the Holy Spirit and oppresse Christian liberty and bring us into spirituall bondage which Christ by his precious death hath freed us from Gal. 5.1 The third inconvenience As in this their impious doctrine they shew themselves manifest enemies to the grace of God tendered to us in Christ by interposing their owne righteousnesse of workes with the righteousnesse of faith and so make the death of Christ of none effect Gal. 2. 21. If righteousnesse come by the law then Christ is dead in vaine So are they no lesse injurious to Christian men that beleeve in him for life and salvation whom they leave in a doubtfull distrust of Gods favour and of their salvation contrary to the word and will of God and right institution of the Apostolicall doctrine Whereas our new School-men of late to maintaine this said wicked point of doctrine doe object unto us that wee rather leave mens consciences uncertaine for as much as if life say they were not a due reward it were uncertaine And now for as much as a due debt is certain and mercy and favour is uncertain therefore say they wee leaving mens consciences to the mercy of God doe leave them in a doubtfull uncertainty of their salvation To this I answer that due debt if it be proved by the Law duly deserved it must be certaine but if the Law shall prove it imperfect or unsufficiently due then it is not certaine neither can there be any thing duly claimed Now as touching mercy so long as it remaineth secret in the Prince of life Christ Jesus and not knowne to his subjects that beleeve and obey him so long it is uncertaine but when this mercy shall be openly published by proclamation Esay 55. 1 2,3 Ioh. 7. 37. Revel. 22. 17. Let him that is athirst come And whosoever will let him take of the water of life freely ratified by an oath and a promise That by two immutable things in which it was impossible for God to lye we might have a strong consolation Heb. 6. 17 18. confirmed by his last Will and Testament established in bloud that the promise of pardon and forgivenesse of sinne may be sure to all that beleeve For a mans Testament is of force after a man is dead Heb. 9. 17. and sealed inwardly by the Spirit to the conscience Rom. 8. 16. and outwardly by the Sacrament of Baptisme and the Lords Supper which are to us that beleeve as the rain-bow was to the old world a token that God will destroy the world with water no more Gen. 9. 14 15 16 17. so God hath sworne to us in his Sonne that hee will not be wroth with us nor rebuke us For the mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Esay 54. 9 10. For I will be mercifull to their unrighteousnesse and their sinnes and their iniquities will I remember no more Heb. 8. 12. Then this mercy remaineth no more doubtfull but ought firmly to be beleeved of every faithfull subject to King Jesus Therefore Saint Paul to establish our hearts in this assurance and so to give a full answer to this doubt in his Epistle to the Romanes doth teach us saying And therefore of faith that it might bee by grace to the end the promise might be sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all Rom. 4. 16. Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if wee beleeve on him that raised up Iesus our Lord from the dead who was delivered for our offences and was raised againe for our justification Vers. 23 24 25. meaning hereby that workes have nothing to doe in this case of justifying and noteth the reason why for then our salvation should never be certaine but stand in a doubtfull wavering because in working we are never certain whether our workes and deserts be perfect and sufficient in Gods judgement yea or no and therefore saith Saint Paul to the intent our salvation should be out of doubt and certain it standeth not of works in deserving but of faith in apprehending and of Gods free grace in promising life and salvation through Jesus Christ our Lord The fourth inconvenience As in this their sinister doctrine they break this Principle of Christian Religion which saith that a man is justified by faith without workes Rom. 3.28 so again it breaketh another Principle namely that to the word of God neither must we adde nor take from it Deut. 4.2 For this rule being granted that nothing is to be added to Gods word nor taken from it then have these men done wickedly in adding as they doe to Gods word for whereas Gods word limiteth to our justification no condition but faith Saint Paul speaking to the cruell Jailor that beat the Apostle demanding of him in the bitternesse of his spirit Sirs good Sir what must I doe to be saved replied Beleeve saith he on the Lord Iesus Christ and thou shalt be saved and thine house And they spake unto him the word of the Lord and to all that were in his house And he took them the same hour of the night

and washed their stripes and was baptized hee and all his straight-way And when hee had brought them into his house he set me at before them and rejoyced beleeving in God with all his house Act. 16. 30,31,32 33,34 these Justiciaries doe adde thereunto divers and sundry other conditions besides and such as the word of God precisely excludeth as hope charity works of mercy to the poore needy brethren the sacrifice of the Masse the worke of the Priest ex opere operato auricular confession satisfactions meritorious deeds or any other qualities or qualifications or acts of humiliations which are laid down as causes to be annexed unto the bloud of Christ in point of Justification These things all true beleevers now esteeme them with St. Paul filth and dung that they may gain Christ and be found in him not having their own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 8,9 And thus much concerning the doctrine of Faith and Justification whereby it may appear to what horrible blindnesse and blasphemy the Church of Rome is now fallen where this kind of doctrine is not onely suffered but also publikely professed with speaking against faith thus blaspemously dare say Fides illa qua quis firmiter credit certo statuit propter Christum sibi remissa esse peccata seseque possefsurum vitam aeternam non fides est sed temeritas non Spiritus sancti persuasio sed humanae audaciae praesumptio That is That faith whereby a man firmly beleeveth and certainly assureth himselfe that for Christs sake his sins be forgiven him and that he shall possesse eternall life is not faith but rashnesse not the perswasion of the holy Spirit but presumption of mans boldnesse Ex Lindano in epitome doctrinae Evangelicae This Relation as farre as it is Mr. Foxes is truly word for word set down unlesse some doubtfull phrase were explained by the Writer for the benefit of the curteous Reader and hath excepting the explanations been seven times publikely Printed by Publike Authority Mr. Foxes Touchstone to know Truth from Error by certaine Principles and generall Verities grounded upon the truth of Gods word The first Principle AS sin and death came originally by the disobedience of one to all men of his generation by nature so righteousnesse and life cometh originally by the obedience of one to all men regenerated of him by faith and baptisme Rom. 5. chap. Ioh. 3.5 II. The Promise of God was freely given to our first Parents without their deserving that The seed of the woman should breake the serpents head Gen. 3.15 III. The Promise was given freely to Abraham before hee deserved any thing that In his seed all Nations should be blessed Gen. 12.3 compared with Gal. 3.8 IV. To the word of God neither must wee adde nor take from it Deut. 4.2 V. Hee that doth the works of the Law shall live therein Levit. 18. Gal. 3.12 VI Accursed is hee which abideth not in every thing that is written in the book of the Law Deut. 27. Gal. 3.10 VII God onely is to be worshipped Deut. 6. Luke 4. VIII All our righteousnesse is like the defiled or polluted rags Esay 64. 6. IX In all my holy hill they shall not kill nor slay saith the Lord Esay 11.9 X. God loveth mercy and obedience more than sacrifice Hos. 6.6 1 Sam. 15.22 XI The Law worketh anger condemneth and openeth sin Rom. 3.20 XII The end of the Law is Christ for righteousnesse to every one that beleeveth Rom. 10. 4. XIII Whosoever beleeveth and is baptized shall be saved Mar. 16.16 XIV A man is justified by faith without workes freely by grace not of our selves Gal. 2.16 Ephes. 2.8 XV There is no remission of sins without bloud Heb. 9.22 XVI Whatsoever is not of faith is sinne Rom. 14.23 Without faith it is impossible to please God Heb. 11.6 XVII One Mediatour between God and man Christ Jesus 1 Tim. 2. 5. And hee is the propitiation for our sinnes 1 Ioh. 2.2 XVIII Whosoever seeketh in the Law to be justified is fallen from grace Gal. 5.4 XIX In Christ be all the promises of God Est Amen 2 Cor. 1.20 XX Let every soule be subject to superiour Powers Rom. 13. 1. Giving to Cesar that which is Cesars and to God that which is Gods Mat. 22.21 These Principles and infallible rules of the Scripture as no man can deny so if they be granted the doctrine then of the Popes Church must needs be found not to be Catholike but rather full of Errors and Heresies Fox in the book of Martyrs Tom. 1 pag. 22 these are recorded and have been seven times publikely imprinted Soli Deo Gratia FINIS Rom. 7. 4. Object Answ. Object Answ. Object Answ. Rom. 7.25 Rom. 7. 7. Object Answ. Object Answ. Object Answ. Mat. 5. Luk. 6. Rom. 5.1 Gal. 2.20 Object Answ.