Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01987	The aunswer of Iohn Gough preacher, to Maister Fecknams obiections against his sermon, lately preached in the Tower of London. 15. Ianurie. 1570.	Gough, John, fl. 1561-1570.	1570 (1570)	STC 12131; ESTC S118696	21,473	49

meane repentance or faith without Baptisme or faith without hope or faith without feare or faith without charitie As though when we teach that we be iustified by faith onely that we speake of an opinion of fayth onely or of a dead or imagined fayth No no M. Fecknam you wilfully wrest our meaning herein And to say the truth I may much better herein wōder at your peuish ouerthwart vnderstandyng of vs then you maruell at our subtile opinion or sensible absurdity For when we speake of iustification by faith onely we vnderstand not as you fondly imagine a dead or imagined faith but such a fayth as can no more be without repentance hope filial feare charitie c. the the sunne can be without his brightnes or the fire without his heate Neither do we speake herein of works before faith but euen of woorkes after fayth For we know S. Paules Maxime Roma 14. Quicquid non est ex fide peccatū est what soeuer is not of fayth is sinne And Hebr. 11. Atqui sine fide fieri non potest vt quis illi placeat 1. But without faith it is impossible that any man can please him Our vnderstāding is not so grosse as to mean of works before faith though you lust so to cauel herein with vs For after a true faith is conceyued by the holy Ghost in the hart of a good Christian he worketh not of hope of merite but of loue not to be iustified thereby but because he is so commaunded by his Sauiour Iohn 14. Si diligitis me precepta mea seruate If ye loue me kéepe my commaundements For a true faith is not idle but woorketh of loue c. Gala. 5. Nā in Christo Iesu neque circumcisno quicquam valet neque preputium sed fides per dilectionem operans i. For in Christ Iesu neither circumcision any thing auayleth neither vncircumcision but fayth that worketh through loue Not that therby we séeke iustification but therby our consciences be ascertained of our assured faith and iustification by Christ. And as for your fond exposition of the words of the Prophet Esay 64. Et facti sumus vt immundus omnes nos quasi pānus menstruatae vniuerse iustitia nostra c. And we are all become vncleane and all our righteousnes as a cloth defiled with filthy blood c Where you say that the Prophet ther speaketh of the works of the Gentils and of the vnfaithfull onely and not of the workes of the vnbeleuing man truly I do much maruell at your violēt wresting of the text rather to your peculiar fence then to the natural minde of the Prophet For I pray you when he spake those wordes was the Prophet himself either an Heathen or an vnbeleuing Iew I am sure you will say he was neither of them yet he saith omnes nos all we taketh him selfe in the number yet I am perswaded his faith was as perfect perfecter then euer was the best of the Papists take euen the holiest of them I pray you therfore M. Fecknam leaue your wilful wresting of the scriptures to deceiue simple soules withal geue place to the truth in time That we be iustified by faith onely is manifest by the scripture Iohn 17. Hec est autē vita aeterna vt cognoscant te solum deum verum quem misisti Iesum Christum And this is eternal life that they may know thée the onely true God and Iesus Christ whom thou hast sent And agayne Iohn 5. Amen amen dico vobis qui sermonem meum audit et credit ei qui misit me habet vitā aeternam et in condemnationem non veniet sed transiuit a morte in vitam i. Uerely verely I say vnto you he that heareth my word beleueth in him that sent me hath eternall life and shall not come into condemnation but is escaped from death vnto life Againe Rom. 3. Iustificantur autem gratis per illius gratiam per redemptionē que est in Christo iesu i. And they ar iustified fréely by his grace by the redemption which is in Christ iesu And S. Iohn 1. Epist. 5. Et haec est victoria que vicit mundū fides nostra i. And this is the victorie that ouercommeth the world euen our faith I pray you M. Fecknam is not Gratis fréely as good as Sola fide by onely faith And that Sola fides onely faith doth iustifie euen your own Fathers of whō you brag so much teach in most plaine wordes For to begyn with Origen first in his .13 booke ad Ro. hath these woordes Quis autem vel super iustitia sua gloriabitur cū audiat Deum ꝑ prophetam dicentē Quia omnis iustitia vestra sicut pānus mulieris mēstruatae Sola igitur iusta gloriatio est in fide crucis Christi que excludit omnē illam gloriationem que descēdit ex operibus legis i. But who shall glory of his own ryghteousnes when he heareth God by his prophet saying that all your righteousnes is like a most filthye defiled cloth The onely true glorieng therfore is in the faith of the cros of Christ which excludeth al that glorieng which discendeth of the works of the law Also S. Ierom in lib ▪ 2. contra Pelag. sayth Existimamus fide iustificari hominem sine operibus legis siquidē vnus deus qui iustificat circumcisionem ex lege preputium ex fide Manifeste ostendit non in hominis merito sed in Dei gratia esse iustitiam qui sine legis operibus credentiū suscipit fidē i. We thinke that a man is iustified by faith without the workes of the law For because there is one God which iustifieth circumcision of the law and vncircūcision of faith It manifestly sheweth that righteousnes is not in the merite of man but in the grace of god Who without the workes of the law accepteth the faith of them that beleue The same Ierom againe in lib. 2. contra eundem saith thus Tunc ergo iusti sumus quando nos peccatores fatemur iustitia nostra non ex proprio merito sed ex Dei consistit misericordia That is Therefore wee are then righteous when wee confesse our selues sinners And our righteousnes standeth not vpon our owne merite but vpon the merite of God. Ambrose De Iacobo Cap. 21. sayth thus Non operibus iustificamur sed fide Quoniam carnalis infirmitas operibus impedimento est sed fidei claritas factorum obumbrat errorē que meretur veniam delictorū i. We be not iustified by workes but by faith For the weakenes of the flesh is a let vnto workes but the brightnes of faith shadoweth the error of dedes which deserueth pardon of our sinnes Also Chrisostom de Fide lege wryteth thus Latro autem credidit duntaxat c. For the Thefe beleued onely and was iustified by the most merciful god And here say not vnto me that he lacked tyme to lyue vpryghtly

we ought not to worship Let vs not make it religion to worship brute beastes for the basest sort of men that be be better thē they whō notwithstanding we ought not to worship Let vs not make it religion to worship dead men because if they haue liued godlyly they ar not counted that they seeke suche honours but they would haue him to be worshipped of vs who allumining them do reioyce c. The same August agayne in hys booke Contra Faust. lib. 20. ca. 21. saith thus Ipsi enim Sancti vel homines aut angeli exhiberi sibi nolunt ꝙ vni Deo debori volunt Apparuit hoc in Paulo Barnaba cum commoto miraculis que per eos facta sunt Licaonij tanquam dijs immolare voluerunt Conscissis enim vestimentis suis confitētes persuadētes se deos non esse ista sibi fieri vetuerunt Apparuit in Angelis sicut in Apocalipsi legimus angelum se adorari ꝓhibentem ac dicentem adoratori suo Conseruus tuus sum fratrum tuorum i. For the very Saints them selues whether they be dead men or Angels will not haue honour geuen vnto them which they would haue onely due to god This appeared in Paul and Barnabas when the men of Licaonia astonied at their miracles wold haue done sacrifice vnto thē as if they had bene Gods. For they renting their garmēts confessing and perswading them that they wer not Gods forbad such thinges to be done vnto them This appeared also in the Angels as we reade in the Apocalips The Angell forbidding him selfe to be worshipped and saying to him that worshipped him I am the fellow seruaunt of thee and thy brethren Also Ciril in his 6. booke Contra Iulia. saith thus At sanctos Martyres neque deos esse dicimus neque adorare consueuimus Laudamus autem eos potius summis honoribus que pro veritate strenue certarūt fidei cinceritatē seruarunt ita vt et suam animam contempserint et mortis terroribus valedicentes pre ualuerunt in summis periculis tanteꝙ fuerint fortitudinis quasi statuas fibi sue vite excitaturi c. That is to say As for the holy Martyrs wee neither say that they are Gods neither haue bene accustomed to worship them But we prayse them rather wyth great honour because they haue valiantly striuen for the truth and haue mayntayned the sinceritye of faith in so much as they haue despised their own life and not regarding the terrors of death haue preuailed in very great daungers and were of so great strength as though they would rayse vp ymages to them selues of their own lyfe c. Agayne S. August in his 8. booke De Ciuitate Dei cap. 27. saith Quis autem audiuit aliquando fidelium stantem sacerdotem ad altare etiam super sanctum corpus Martyris ad Dei honorem cultumque constructum dicere in precibus Offero tibi sacrificium Petre aut Paule vel Cipriane c. That is But which of the faithful hath heard the Priest at the aultar yea vpon the holy body of the Martyr made forth honor and worship of God saye at any time in his prayers I offer a sacrifice to thee O Peter or Paule or Cyprian c. These also M. Fecknam approueth my assertion true that the Saints are not to be prayed to and likewyse vtterlye condemne your heresy which maintaineth the cōtrary ¶ M. Fecknams third article 3 That fayth onelye doth not iustifie And for this Article which you thus affirme you expound the place alledged by me out of S. Paul Rom. 2. Arbitremur iustificari hominem sine operibus legis We suppose a man to be iustified without the woorkes of the law after this sort You say that I inferred hereupon that workes do in no maner of wise iustifie vs which is vtterly false For my woordes were that hereby S. Paul did teach vs that wee were not iustified by workes Your addition in no maner of wise I spake not For I know M. Fecknam that there is two maner of iustifications vnderstāded in the scriptures the one before God the other before men Of iustification before God it is truly said by S. Paul Rom. 4. Credidit autem Abraham Deo imputatum est ei ad iustitiam Abraham beleued God it was imputed vnto him vnto righteousnes And of sustification before mē S. Iames speaketh in the. 2. Chap. of his Epistle thus Abraham pater noster nōne ex factis iustificatus est cum obtulisset filium suum super-altare c. i. Was not our father Abraham iustified through workes when he had offered his sonne vpon the aulter c. And that he so ment appeareth by his very woordes which follow within few lines after thus Credidit autem Abraham Deo et imputatū est illi ad iustitiā amicus Dei vocatus est Abraham beleued God and it was reputed vnto him for righteousnes and he was called the friend of God. Thus we sée S. Paul and S. Iames reconciled and both teach iustification by faith in the sight of god For it is necessarye that because faith is an inuisible thing and cānot rightly be iudged of men for that a mā may brag before men and say that he hath faith when he is vtterly voide therof And therefore of necessitie workes be required to follow the iustifieng faith as the shadow the body that the faith which is onely knowen vnto God may by the godly conuersation of the iustified man appeare and be made manifest to men also And therfore S. Paul after he hath proued our iustification by faith without the workes of the law from the .3 Chap. of the Epistle to the Rom. vnto the .8 of the same then he there concludeth thus Nulla igitur nunc condemnatio his qui insiti sunt in Christo Iesu qui non iuxta carnē versantur sed iuxta spiritum i. There is nowe therefore no condemnation to them which are graffed in Christ Iesu which walke not after the flesh but after the spirit And when the same Apostle hath in most plaine wordes thus proued our iustification by faith without workes Ephes. 2. Gratia enim seruati estis ꝑ fidem idque non ex vobis Dei donum est nō ex operibus ne quis glorietur i. For ye be saued through fayth and that not of your selues it is the gift of God and not of workes least any man should reioyce Hee immediatelye addeth thys Nam ipsius sumus opus cōditi in Christo Iesu ad opera bona que preparauit deus vt in eis ambularemus i. For we are his workmanship created in Christ Iesu vnto good woorkes which God hath prepared that we shoulde walke in them And where as you M. Fecknam make great wonder at our subteltie or rather sensible absurditie of thys our opinion of iustifieng by fayth onely you fall into these questions whether we meane faith without penaunce as you terme it I suppose you