Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	good_a	james_n	14,239	5	9.1170	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19551	A sermon of sanctification preached on the Act Sunday at Oxford, Iulie 12, 1607. By Richard Crakanthorp Doctor of Diuinity.	Crakanthorpe, Richard, 1567-1624.	1608 (1608)	STC 5982; ESTC S109018	32,903	41

so the word doth there rather signifie then the soule seeing good works doe not animate or giue life to faith but as an effect doth follow it as S. Austen truely declares as without breath then the body both is and thereby is knowen of all to bee but a dead body so that faith which breatheth not foorth in good works both is in it selfe is thereby also euidently discerned and knowen of all to be a dead faith which can neither saue nor as the Apostle teacheth iustifie a man in the sight of God for a true and iustifying or as S. Austen calles it an Euangelicall faith doth euer worke by charitie Galath 5. And of it S. Austen saith Iustificatus per fidem quomodo potest nisi iustè operari Hee that by faith is iustified cannot but worke the actions of iustice And more plainely in the 23. chap. of the booke before alledged Inseparabilis est bona vita a fide imo verò ca ipsa est bona vita A good life is neuer seuered from faith yea rather faith is a good life it selfe It is a memorable story which Ruffinus sets downe in his 2. booke and 6. chap. of one Moses an holy man in the primitiue church who being to be ordained a Bishop refused to haue Lucius a wicked persecutor to lay his hands or giue consecration vnto him At which Lucius disdaining and supposing hee had taken some exception to his faith If you be ignorant said he or misinformed of my faith I will recite and relate my beliefe vnto you You need not said Moses recite your faith vnto me I know it wel enough so many seruants of God that you haue condemned to the mines and minerals so many bishops presbyters deacons that you haue banished so many Christians that you haue deliuered some to the fire and others to the fury of wilde beasts these doe report and make knowne your faith vnto me Nunquid verior potest esse fides quae auribus capitur quàm quae oculis peruidetur I wil rather beleeue mine owne eies and your actions concerning your faith then your bare words and profession To which purpose S. Austen saith in his 3. tract vpon the epistle of S. Iohn Non attendamus ad linguam sed ad facta Let vs not looke to a mans words but to his works he that in works denies Christ he is an antichrist Opera loquuntur verba requirimus His works doe speake what he is we need not seeke to his words I might heere iustly and would the time haue permitted I would more at large haue refelled that most shamelesse slander which they haue deuised against vs that wee prohibite and contemne good works as Bellarmine was not ashamed to publish in his booke called Iudic. de lib. concor and 7. lie that wee account men free from doing of them or obseruing the law of God as he again without al truth hath affirmed in his 4. booke of Iustif 1. chap. Yea further that we teach Licere quod lubet that a man may liue as he list as Dominicus Soto reporteth in the Preface of his booke De natura grat which he offred to the Councel of Trent For answer whereunto though we doe most truely teach both out of the Apostle that we are not iustified by the works of the law but by faith out of S. Hilarie that ●ides sola iustificat faith onely doth iustifie and out of S. Austen that Fides sola mundat out of S. Ambrose that a wicked man is iustified before God Persidem solam by faith onely and out of S. Ierome that God doth iustifie a wicked man per sidem solam by faith onely and out of Origen Dicit sufficere solius fidei iustificationem the Apostle teacheth that iustification by faith onely is sufficient which hee by diuers examples at large declares in those who as he saith fide sola iustificati sunt were iustified by faith onely out of S. Chrysostome Why bringest thou other things Quasi fides sola iustificare non sufficiat as if faith onely could not iustifie thee why dost thou put thy necke into voluntary bondage vnder the yoke of the law that is a sure argument of distrust and want of faith and to omit many others out of S. Basil that this is full reioicei●g when a man knowes himselfe to be void of iustice sola autem sia in Christum iustificatum But by faith onely to bee iustified though this we constantly and truely teach for which doctrine of sola ●ides which they call heresie we with all these holy men are condemned this day yet are we so farre from despising and much more from forbidding good workes as they vniustly slander vs that we euery where professe and teach of them with S. Bernard that they are via regni non causa regnandi the way that wee must walke to ●eauen though not the price to purchase heauen that they are necessarie necessitate praesentiae though not necessitate efficienti● necessary to be in those that are iustified and shal be saued though neither to concurre to the act and worke of their iustification nor to the merit and woorth of their saluation Yea and euen in ●he very article of that publike confession which Bellarmine there handleth and in vaine striues to confute it is expresly affirmed Docent nostri quòd necesse ●it bona opera facere we teach that it is necessary for Gods children to doe good works and to walke in them A very pregnant coniecture that the Iesuit could not without some checke of conscience so willingly and wittingly oppugne an euident and knowne trueth With which short and vndeniable answer contenting my selfe at this time and for a further refutation of that slander referring euery man to all our writings and sermons wherein we doe both more earnestly perswade vnto and more truely magnifie prize good works then doe any of their sworne professors to the triple crowne of Antichrist For conclusion of this whole point I exhort and beseech you all so to liue in sanctitie and abound in the fruits of faith that by our good workes we may stoppe the mouths if it be possible of those that so maliciously speake euil of vs as of euill doers and that the trueth of our faith may be be●ter witnessed by our workes then by our words and by our godly conuersation rather then by a verball profession Take heede yee be not ●ike those whom the Apostle condemnes They professe they know God but in their workes they denie him Hast thou faith Shew it saith S. Iames by thy works Let ours saith the Apostle learne to shew foorth good works that they bee not vnfruitfull and with our Sauiour I conclude Let your light so shine before men that they may see your good works and glorifie your Father which is in heauen And this be

ground of obedience though but in one point is indeed guiltie of all as being then ready vpon any occasion of his owne pleasure to take like allowance to himselfe in any part of the law as he hath alreadie done in that one And therefore God in his law requires an intire and totall obedience to be giuen to him Thou shalt loue the Lord with all thine heart and with all thy soule and with all thy strength Thou shalt obserue and doe all that I command thee Thou shalt not decline from any of the words which I command thee Let v● clense our selues from all filthinesse of the flesh and spirit Cast away all your transgressions and iniquities for why wil yee die O yee house of I●rae● And to omit S. Austens comparison that euen one wound or disease if we neglect or refuse the cure thereof will endanger the whole body though the rest be ●ound or that one ch●nke if it be not preuented may endanger the whole shippe I rather propose that one but most effectuall testimonie of God Ezech. 18. If a father beget a sonne that is a theefe or a shedder of bloud 〈◊〉 he doe any one of these things though he doe not all these things but either hath eaten vpon the mountaines or defiled his neighbours wife or hath oppressed the poore and needy or hath spoiled by violence or hath lift vp his eies vnto Idols or hath giuen foorth vpon vsurie or hath taken encrease shall he liue He shall not liue but in the abominations that he hath done he shall die the death Consecrate therfore I beseech you your selues wholly vnto the Lord. Consecrate first as the Apostle heere teacheth your spirits and inmost affections vnto God for God loueth trueth in the inward parts And as he is a spirit so hee lookes to be serued first and chiefl● in spirit and in trueth Be thou vpright said God to Abraham before me that is not onely before men but in my sight who search the hearts and reines without this all externall and outward holinesse is but Pha●saicall ostentation and that outward clensing of the cups and painting the tombes which within are full of hypocrisie and iniquitie full of filthinesse and rottennesse against which our Sauiour hath denounced a woe in the Gospell Well may yee by this visor of sanctitie dazell and bleare the eies of men as the Poet signified Pulchra lauerna da mihi sallere d●●ustum 〈◊〉 evider● but neuer can yee deceiue the al-seeing eies of him who saith by the Prophets I know thy dwelling thy going out and thy comming in and againe Mine eies are vpon all thy waies they are not hid from my face neither is their iniquitie hid from mine eies of whom the Psalmist saith Thou art about my path and about my bed spiest out all my waies there is not a word in my toong but thou knowest it altogether yea thou vnderstandest my thoughts long before and of whom the Apostle saith All things are naked and open vnto his eies Let me then heere say vnto you as Dauid did vnto his sinne when drawing neere vnto his death he bequeathed this as a part of his last and best legacie vnto him Thou my sonne serue thou the Lord with a perfect heart and with a willing minde for the Lord searcheth all hearts and vnderstandeth all the imaginations of thoughts it thou thus seeke him he will be found of thee but if thou forsake him he wil cast thee off for euer Consecrate next your bodies vnto God that as the Apostle heere wishes your bodies may be kept holy and without blame I beseech you by the mercies of God saith the Apostle that yee giue vp your bodies a liuing sacrifice holy acceptable to God and aga●ne Giue your bodies not as seruants of iniquitie vnto sinne but as weapons of righteousnesse vnto God Know yee not that your bodies are the members of Christ and temples of the holy Ghost and yee are not your owne for yee are bought with a price glorifie therefore God both in your spirit and in your bodies for they both are Gods Consecrate lastly your externall and outward actions vnto God that yee may shew foorth the vertues of him that hath called you and that your liues being as lamps of pietie vnto others may shine foorth in good works which God hath ordained that we should walke in them If wee haue onely outward sanctity wee deceiue others if we haue onely inward sanctitie wee deceiue our selues for neuer is faith charitie or holinesse rooted in the heart but it buds foorth and shewes it selfe in the fruits of good works and of a godly life If these things saith S. Peter that is godlinesse temperance patience brotherly kindnesse and loue be in you they will make you that yee shall neither be idle nor vnfruitfull in the knowledge of Christ. In the 2. Corinth and 5. chap. S. Paul giues a reason why he tooke all that toile and labour in the Gospell and in gaining others vnto God and the reason is this the loue of Christ saith he constraineth vs. Doubtlesse where the true loue of God and Christ is in a mans heart it will euen constraine him to his duty and to obedience vnto God and will be like the fire in Ieremies bosome which could not be shut vp but made him wearie of forbearing that he could not staie Amor Dei saith S. Gregorie otio●us non est operatur magna si est si operari renuerit amor non est Where the loue of God is it is not idle but works greatly where it doth not work it is not There were some euen in the Apostles time as S. Austen shewes who boasting of their faith and yet liuing a most dissolute and wicked life did recken themselues as good Christians and as sure inheritors of Gods kingdome as the best Which most pernicious and pestilent heresie being first broched by that arch-heretike Simon Magus as Irene declares in his first booke and 20. chap. was afterwards embraced and maintained by the Eunomians who taught as S. Austen shewes in his 54. heresie Ad quod vult that if a man did beleeue their doctrine it skilled not how he liued neither how many sinnes hee committed nor how long hee perseuered therein To which heresie when some in S. Austens own time inclined he purposely writ against them his book De side operibus the summe and effect wherof is the very same which S. Iames in his epistle most effectually vrgeth What auaileth it my brethren though a man say he hath faith when he hath no works Can such a faith saue him And the Apostle answering that such is but a dead and euen a diabolicall faith in the end he vseth a most fit comparison to expresse the same that as the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without breath for