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	james_n	justification_n	13,736	5	9.8404	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16921	The agreemente of sondry places of scripture seeming in shew to iarre, seruing in stead of commentaryes, not onely for these, but others lyke, translated out of French, and nowe fyrst publyshed by Arthure Broke. Seene and allowed, accordyng to the ordre appoynted in the Queenes Maiestyes iniunctions.	Brooke, Arthur, d. 1563.	1563 (1563)	STC 3811; ESTC S108195	116,023	316

may cōme to seke the goodnesse and mercye of God And surely the ryghteousnesse whyche is of faythe is the onely reskue that the poore synner hath beyng destitute of all workes So then Abraham in the promyse that was made to hym dyd apprehend the goodnesse of god whiche was offered hym by which he felt that righteousnesse was imparted vnto him Let vs nowe shewe howe he was Iustifyed by workes It is a thyng easye for euery man to know that Saint Iames intreateth not how mē obtaine righteousnesse for if we loke narrowly to hys meanyng we shal fynde that he medleth not at al w t the matter of Iustification but he goeth about to shew what y t profession of fayth is worth w tout works The proues which he bringeth ar to be applyed to thys sentence that fayth is but dead without workes and that good workes are euer ioyned with fayth To solute at a woorde thys doubt we must vnderstād y ● double signification of thys word Iustifie Whē S. Paule teacheth y ● wee are Iustified by fayth he sygnifieth nothyng els but y t we obtayne this cōmoditye y t we are accompted to be iuste before God But S. Iames loketh to another marke namely whosoeuer sayeth he is a beleuer it behoueth he shuld shewe by workes y e truth of his beliefe It is certaine that S. Iames mynded not to shewe whereon the trust of Saluation ought to rest wherin Saint Paule resteth only Thys worde then Iustification accordyng to Saint Paule is the imputyng of free ryghteousnesse beefore God or before hys Iudgemente seate And according to Saint Iames it is a declaration or approuyng of ryghteousnesse by workes or by effectes and that before men as also a mā may gather it of y t he sayeth Shewe me thy fayth wythoute thy woorkes and I will shewe thee my fayth by my woorkes In thys sense a mā may cōfesse without gaynsaying y t man is Iustified by his workes as if any man should say of some other y t he is becōme riche synce y ● he saw him bye a good ryche inheritance forasmuch as hys riches which before were hiddē were set to sight This is y e conclusion Before God mē ar Iustified by faith y ● is so say counted Iuste before mē they are Iustified by their workes that is to say declared or approued Iuste 101 Ioan. 18. I spake nothyng in corners I spake openly to the vvorlde I haue taught in the assembly and in the temple Math. 10. That vvhich I tell you in the darke tell you it in the lyght that vvhich you heare in your eare Preache it on the houses THe doctryne of saluatiō is offered to men to diuerse endes Christ speaketh to many after such a sort as though hys word wer vnto them a language altogether straūge barbarous as though it serued to no purpose but to beate their eares w t a disordred confused sound True it that the word of god is euer clere of it own nature but y ● lighte of it is choked by the darknesse of mē As touching the lawe though it wer couered with a veyle yet Goddes truth was manifestly shewed forth in it sauyng that many had their eies blynded Touching y ● Gospell it is not veyled but vnto y ● reprobate as S Paule witnesseth whose eyes vnderstandings ar blynded by Sathan We must then holde this that the worde of God is not darke but in asmuch as the worlde darkeneth it by hys stubborne blyndnesse But though Christ say that it is not geuen to al to heare y ● secretes mysteryes of the kyngdome of God that therfore he graunteth y t grace to none but to hys Dysciples yet notwithstandyng so it is y ● he wil that that which he hath sayd to thē in darknesse or in their eares shoulde be publyshed openly He wil y t hys Gospel be spread euery where that it passe ouer al the lets stoppes of men This is a prouerbe or a cōmon saying y ● there is nothing so hid but at some time it is opened but thys oughte to be specially restrained to y e doctrine of saluatiō which be victorious as y ● sonne of god promiseth whatsoeuer men obstinatly go aboute to oppresse it It is certaine that Christ preached somtimes in y e temple but bicause his doctrine was reiected it was yet as it were hid in certain darke corners but he affirmeth y ● the tyme shal cōme y t it shal be high clere and published ouer al. which we know cāe to passe in S. Paule very shortly after for a man neuer heard thonder sounde lowder in any part of y e world than y ● voyce of y t Gospel was heard throughout al y ● earth So then whē the Gospel had no great blase or shew of magnificence it seemed that Iesu Christ spake as it wer in the darke in the eare In the meane tyme notwithstandyng true it is that there is nothyng sayd in corners It behoueth vs to marke to what purpose he maketh this protestation Cayphas the Priest calleth hym to accounte as if hee had had to doe with a seditious man that had deuyded the Church by Scysmes and factious gatheryng Dysciples together and as if he had had to doe with a false Prophet whiche had endeuored to corrupt the fayth and true religion Christ hauyng exercised the offyce of a teacher entreth not into a newe neyther wil he let slippe any thyng that belongeth to the defence of the truth but he sheweth that he is ready to mayntayne that which he taught But in so saying he debateth not what is lawful or not lawfull as if it bee lawfull to Preache secretlye or openly but hys minde is to repulse the proud vnshamfastnesse of the Priest that inquired as of a thing doubtfull of a thing whyche was very openly knowē So to make these two places agree wher he sayth hee hath spoken nothing in secrete it oughte to bee referred to the very substaunce of the worde which hath euer bene like though the forme and maner of teaching hath bene diuerse He hath oftentimes taught those that were particularly hys He hath many tymes taughte in the temple openlye but he hath taught nothing pryu●ly as touching the substaunce but that which he hath taught openly He did not thys of crafte as if of set purpose he woulde haue kepte close or hid from the people things which he sayd to very fewe in secret Wherfore he myght boldely protest with a safe conscyence that had frely spoken and purely published the sūme of his doctrine 102 The sonne shal not beare the vvyckednesse of hys Father Ezechiel 18 ▪ I vvill visite the iniquitie of the father vpon the childrē euen vntill the thyrd and fourth generation Exod. 20. IT semeth ther ar many places in holy scriptures which shew y ● God somtimes punysheth the innocent whiche thing is greatly agaynst al equity and chiefly against y

bare sygne they haue nothing that they may attribute to themselues The truth of Cyrcumcision did consyste in the spiritual promisse to which Fayth must necessarily be adioyned The Iewes dispised the one and the other both Faith and y ● promysse Al then that they had was but a fond and vayne trust Wherfore applying hys purpose to this so grosse an errour he leaueth to speake of the chiefe vse of Circumcision They thought that Circumcision was of it selfe a work mete to purchace righteousnesse To speake then after their opinion he sayth that if a man loke vpon the work in circumcision he that is circumcised must shew himself a perfect and sound seruaunte of God The worke then of circumcision shal be perfection as if S ▪ Paul should say If you wil haue Circumcision profit or serue for any thing it shalbe when you perfitly kepe y ● law As much may a man say now a dayes of our Baptisme if any mā leaning to y ● trust of the water of Baptyme thynke to be iustified bycause he hath receiued the outer sygne as though he had alredy holinesse by that worke and that by that meanes he should not regarde the end of Baptyme to were that by it the Lorde calleth vs to holinesse of lyfe What shoulde then becōme of the promesse and grace which Baptime testifieth and sealeth vnto vs it were to cōtent vs with a vaine signe and not to care for that which is sound and fast in the Baptyme Here then he speaketh not of Circumcision purposely what it is worth in it selfe but he speaketh to those that did falsely interprete the signes and sendeth thē to the truth Here he meaneth that men must obserue the law before Circūcision 〈◊〉 profit him He tendeth to another ende in thys place of the Epistle to the Galathians wher he sayth beholde I Paul declare vnto you that if you be● Circumcised Christ profiteth you nothing he speaketh not onely of the outward cutting 〈◊〉 the ceremony but he striueth agaīst the peruerse doctrine of false Apostels which sayd that it ought to be kepte as a 〈◊〉 of God necessary for al faithful and that in the same was a certain desert These gloses and Diuellyshe inuentions made Christ vnprofitable not y ● the false Apostels denied Christ or would that he were altogether cast of and takē away but they made such a partenership betwene his grace and y e works of y e law that they did ascribe vnto him but y e halfe part of saluation But the sōne of God wil not be so deuided and yet he can nothyng at al profit vs vnlesse we receue him al whole To be short it is vnpossible to mingle the grace of Christ meritorious works together Circūcisiō thē profiteth if a mā ioine y e truth to it on y e other part if we go about to ioine Circūcisiō w t y e grace of Christ as if by it a man were helped to get saluatiō not only it is vnprofitable but also it diminisheth the grace of Christ 84 Thou shalt vvorship the Lord thy God and him only thou shalt serue Deut. 6. Abraham rising vp vvorshipped the people of the Land Genesis 2● IT is not nedefull to heape vp many testimonies of Scripture to proue y ● only God is worthy of worshippe for it is cleare enough and easy to be knowen And though in this first sentence thys word alone be not added to the first part but onely to the second yet it wer a triflyng and more than childish cauillation to say that God ought to be serued onely But as touching worshipping there are other to whome it maye wel be offred as men speak of the worship of seruice which is geuen to saintes that are dead and to their Images and Idols and to their bones and reliques but we must loke vpō the deed rather thā vpō a word or two as oft as the seruice of God is spoken of This sentence is manifeste and playne and is sufficiently vnderstode of it selfe Thou shalt honour the Lord thy God and shalte serue hym onely and if it haue nede of an expounder why was the Diuel when he would haue made christ to worship hī repulsed by this self sētēce but bicause y ● sōne of God gaue to vnderstand that no other ought to be worshypped but God The Scripture appoynteth and commaundeth that God only should be worshipped serued and honored Wee muste see to what ende If man take away or breake how litle so euer it be of Gods glory to geue it to creatures it is a haynous robbing of Godds seruice and honor And se●we not playnly that this is done as oft as we acknowlege these benefites to com from creatures of which God would be acknowleged y e only autor Nowe euen as to speake proprely religion is spirituall but y ● outward profession of religiō belongeth to y ● body so not only y e seruice and inward obedience are due to God alone but also we must ioyne to it the outwarde wytnesse This then is certayne that onely God oughte to bee honoured Notwithstanding the Scripture leaueth not to vse the same word in many places in another meaning As in thys sentence we heare that Abraham worshipped the people of the land of whose inhabitāts he went about to bie a pece of inheritāce for a buryīg place Now by this maner of speaking Moises signifieth that Abraham did reuerence to the people as custome is to do in bowing the knee or by some other countenance or gesture of the body This reuerence is done both to men and to God but the end is very diuers Men one to another bend theire knee when they meete or bow downe y ● hed or put of their cap and thys is don for good manners or ciuile honours sake but if they do it one to another for religion or conscience sake it is Idolatrie and an outragious sacrilege for religion suffreth no other seruice or honour to be done but that which belongeth to God Moreouer it was the comon fasshiō of those of y e East which wer to ful of ceremonies as it appeareth by y e histories Therfore we must not mesure thys honor which Abraham did to this people according to the maners of the people of these partes whych are not so ceremonial 85 Eue speaking of Cayn her sonne sayd I haue gotten a man of the Lord ▪ Genesis 4 ▪ Not as Cayn vvhich vvas of the vvicked and kylled his brother ● Ioan. 3. HOwsoeuer this place of Genesis may be expounded a man myght thinke that Cayn was blessed of God Fyrste if it be expounded I haue gotten a man wyth the Lord thys is as if it wer sayd by the benefit or grace of god as if Eue imputed it to the blessing of God that she had ofspring as it is sayd in the. 126. Psalme The fruyte of the wombe is a gyfte and blessing of God Secondarily if a man say I haue gottē or