Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	declare_v	faith_n	justify_v	10,426	5	8.9257	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07838	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.	Mosse, Miles, fl. 1580-1614.	1614 (1614)	STC 18209; ESTC S111317	73,555	96

disciple as out of Egesippys and Ios●phus is related yet was he but a disciple and none of the twelue that were named Apostles And besides that it is to me a great reason which one of the late writers hath alleadged in this case that to write a Catholicke Epistle that is an Epistle common to many churches and not peculiar to any one vi●●tur Apostolic● 〈…〉 seemeth to be an office peculiar to an Apostle Beeing an Apostle that wrote this Epistle it must needes be that Iames which is called the sonne of Alpheus as the new Interpreters doe conceiue it and not Iames the sonne of Zebede who was put to death by Herod anon after the ascension of Christ. For this Epistle was written after the Gentiles had receiued the faith as appeareth by the dispersion of the Iewes among them Therefore was the Syrian Interpreter much deceiued who ascribeth this Epistle to that Iames before whome our Sauiour was transfigured in the mount For he was the brother of Iohn and so the sonne of Zebede as it is manifest from the Scriptures The Authoritie and Authentitie of this Epistle hath bin much questioned in the Church Origen mentioneth it not in the Catalogue Eusebius and Hierome affirme that many in ancient time did not receiue it Nicephorus following them agreeth with them all Caiet a●e Erasmus Luther Musculi● and some others haue hardly approoued it and haue witnessed their distrust of it and added reasons thereunto But that worthie Zanchius hath quite broken the necke of the controuersie by shewing that although many doubted of it in the ancient Churches yet it was neuer questioned of all nor vtterly reiected of any For indeede Augustine Cyprian or Ruffin●● rather Nazianze●e and others doe by name recite it among the Canonicall Scriptures And the reformed Churches at this day doe receiue it Among the rest wee of the Church of England doe not onely appro●ue it by Subscription but also ascribe it to Iames an Apostle Therefore doe both Campian and Bell●rmine vniustly chalenge vs and the Protestants in this behalfe To them I say with our learned Whitakers Alios lacessant nobis posthac ne molesti sint Let them chalenge others and trouble vs no more For we without scr●ple and exception doe generally receiue this Epistle for a part of the holy word of God The Occasion that mooued the Apostle to write was not the error of onely faith vnto iustification as the Rhemists would implie out of S. Augustine For The error of onely faith against which S. Augustine writeth was of them that thought the profession of Christian religion how wickedly soeuer a man liued was sufficient to saluation Against which this Epistle and others were written Indeed there seeme to haue beene two principall occasions that procured this Epistle The one the fierie persecution of the Church which causeth the Apostle more then once to inculcate exhortation vnto patience The other that hypocrisie which raigned in many For there were many that professed religion which in word were Christians but not in life and manners Such as Paul prophecied of hauing a shew of godlinesse but denying the power thereof like the Church of Sardi who had a name that she liued but was dead For the reformation of which this Epistle is thrapped full of exhortations vnto all good workes The State of this Epistle is almost wholly Doctrinall Scripsit eam more genere docendi and teacheth in the manner of Common places The fift common place following that memorable B●za who hath so well deserued of the new Testament is begunne at the 14. verse of this second Chapter There the Apostle entreth into discourse what manner of faith that is by which a man is saued and sheweth that it is neither an hypocriticall profession and ostentation of faith where it is not in truth no nor euery kind of true faith which is saith indeed that is able to iustifie a man before God but onely such a kind of true faith as is fruitfull in good workes This doctrine the Apostle first proposeth by way of Question What auaileth it my brethr●n if a man say hee hath faith when hee hath no workes can the faith saue him that is can such a kinde of faith saue him As if hee should say No such a faith as hath no workes cannot saue a man Secondly he openeth and illustrateth the truth of this proposition by a familiar similitude For if a brother or sister be naked and destitute of daily foode And one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding you giue not them those things which are needefull to the bodie what helpeth it Euen so the faith if it haue no workes is dead of it selfe The meaning is Euen as good and charitable words profit not a poore man if we doe not indeede releiue him so speaking of faith and professing of faith will not saue a man vnlesse his deedes declare that hee hath saith indeed Thirdly he bringeth in a true beleeuer whose faith is fruitfull chalenging as it were an hypocriticall professor of faith to declare it by his workes Shew mee thy faith by thy workes and I will shew thee my faith by my workes As if he should say I haue faith and I declare it by my deedes if thou hast faith as thou braggest shew it by thy deedes also Fourthly he sheweth by instance and example that not the shew of faith no nor euery kind of true faith is able to saue and iustifie before God As to beleeue that there is a God that there is but one God that this God is mercifull iust c. no not to beleeue all that to be true which is written of God in the Scriptures is sufficient to saluation For so much the very Deuills of hell beleeue and yet are in no comfort nor hope of fauour And this hee laieth downe in the 19. verse Thou beleeuest that there is one God thou doest well the Deuills also beleeue it and tremble As if he should say In beleeuing so much thou doest well for that is true and ought to be beleeued but this is not inough nor sufficient If it were then the Deuills might be saued for they beleeue so much as well as thou But they beleeue that and yet tremble so thou m●iest beleeue as much and yet be damned And thus I am come to the words of my Text The Deuills beleeue and tremble The words are a plaine and full proposition consisting as euery proposition doth ex subiecto The deuills Et ex praedicato duplici beleeue and tremble Of the Subiect I meane not to speake at large though it offereth iust occasion to intreat of the names of the nature of the quaelities and of the number of Deuills of which points also