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	justifi_v	justify_v	6,808	5	9.1273	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17186	An holsome antidotus or counter-poysen, agaynst the pestylent heresye and secte of the Anabaptistes newly translated out of lati[n] into Englysh by Iohn Veron, Senonoys	Bullinger, Heinrich, 1504-1575.; Véron, John, d. 1563.	1548 (1548)	STC 4059; ESTC S104813	56,402	234

y t beleue In y e ii cha to the Ephe. ye ar saued thorow faith not of our owne selues It is the gift of god and cometh not of our dedes or workes For we ar his owne workmāshyp created in Iesu Christ to do good dedes which he hath prepared for vs to walke in in the .iii. to Ti we wer also folyshe disobediente deceaued seruyng to lustes and voluptuousnes liuyng in malice and enuye hatefull or odiouse and hatyng eche other But after y t the goodnes and loue of our sauiour God not accordynge to the dedes of rightwisnes whiche we haue done but accordyng to his mercye had made vs safe by the fountayne of regeneracion and renuynge of the holy ghost whiche he hath poured vpon vs abundantely thorow our sauiour Iesu christ that we beyng iustified by his grace shulde be made heyres of euerlastyng lyfe accordyng to our hope These places are plaine and can not be auoided For thei that speake againste them are no christen men but felowes of the false Apostles against whome Paule writeth callyng them euyll workemen and subuersours of the gospell of Christ And by these wordes not onely the Anababtistes but also all popishe doctours are noted and whosoeuer besyde doo attribute our rightwisnes and saluacion to our dedes workes Sy. I can saie nothing against the manifest veritee But I wold faine know of the in what reputacion thou haste the epistle of Iames and how muche thou doest esteme it Io. And I aske the first what thou thinkest or what oppinion and iudgement thou haste of the afore aledged places and howe strong thou coūtest them to be Sy. Thei are manifest and true and also strong enoughe and dooe attribute saluacion and iustifiyng to faith but Iamis doeth adscribe saluacion to our woorkes and dedes Ioiada What semeth vnto the then is it right y t many places shulde geue the ouer hande to one or one place to many Symon The interpretaciō of one place must bee taken out of many But what dooeth this to the epistle of Iames Ioiada Had the apostles all one learnynge and spirite Symon All one But I asked the touchynge the wordes of Iames. Ioiada I haue had alwaies in singulare reputacion the epistle of Iames and haue alwaies geuen great credit a faith vnto it though it hath ben suspected by Eusebius and other besyde counted lesse apostolicall But if it be Apostolical it foloweth that it hath the same meanyng and spirit that the epistles of Paul haue For this thou hast graūted before that thei had al one learnyng and spirit moreouer that the places whiche I haue aledged out of Paule and doo adscribe saluacion to faythe and not to woorkes are bothe true and stronge Now it foloweth necessarily that it is not the meanynge of Iames that woorkes shoulde iustifye and saue and that therefore this darke place and saiyng of Iames ought to be expounded by many plaine and manifeste testymonyes of Paule Symon What is that Ioiada That is to saie that Iames dooeth not goe about to proue that workes iustifie and that fayth iustifieth not but that faithe without workes is no faithe but an oppiniō and credulitie or light beleue which faith can not saue And y ● it is sufficient to saluacion to trust leyne vpon this vaine oppinion It is manifest therfore y ● Iames doeth not take here faith for that true and liuely faithe whiche faith is a gyft of God and renuyng of the mynde and lyfe but for a false oppinion which foolyshe men do call faith with the whyche faythe the diuell beleueth all quakyng and trēblyng but by it he is made neuer the better nor saued Besyde that he vnderstandeth not humaine or bare workes without faithe but faithe workyng effectually thorough charitee and loue Ponder the wordes of saynt Iames and thou shalt perceiue that he proueth there partly that faithe can not bee without workes partly that faith workyng thorough charitee doeth bothe iustifie and saue Therefore Iames dooeth not disagree from Paule but meaneth al one thing with him agreyng both in one spirit and learnyng Sy. Yet it semeth vnto me that our saluacion is adsribed to workes when it is attributed to faythe For if faith can not be without workes nor workes without faith thei must be all one thyng and that which is attributed to one is attributed to the other Ioia Faith and woorkes are almost so one thynge as the godhed and manhead are one persone in Christe And yet it folowed not that the godhed is mortal because that Christ dyed in very dede vpon the crosse Yet notwithstandyng it is all one persone whyche can not be diuided So we maie speake in this busynesse Faith iustifieth Here faith is taken for the election and grace of God and also for the redempcion whiche is not adscribed to our owne workes though thei can not be separated from faith and which folowyng most certainly of faithe are very sure vndoubted signes tokens of faith and election of god For so Paul doeth speake Whom he hath predestinated them dydde he chose whom he hath chosen them did he call whome he hath called them dyd he iustify And Iohn also We knowe that when he shall appere we shall bee lyke vnto hym and euery man that hath this hope doth make him selfe cleane as he is pure .i. Io. iii. In one sonne there is bothe lyght and heate and the one is not from the other Yet notwithstandyng the lightyng or illuminacion is attributed to the lyght and not to the heate and the heatyng or warmenesse is adscribed to the heate and not to the lyght Symon But the scriptures dooe often and in many places adscribe saluacion to oure woorkes and merites Ioiada That is done not because that the worke shoulde bee barely taken by it selfe but as a woorke or dede comyng of faithe wherby that whiche is farthest and chyefest that is to saie faythe maie be manifested and shewed I aske the can a man dooe any good thynge of hym selfe Symon No. For no man is good but god onely Ioiada And Christ saieth in the .xv. of Iohn As boughes can not brynge forthe fruite excepte they remayne stylle in the vine So ye can bryng forthe no fruite excepte ye remayne in me For without me ye can dooe nothynge Now I aske againe who bringeth forth the grapes and the wyne Symon The vine Ioia If god shoulde take awaie his strengthe frome the vyne and shoulde not worke in it that which we dooe see coulde that vine brynge for the wyne Sy. No. Ioiada The chyefe thyng therefore that geueth wyne is not the vyne but God and yet notwithstandyng we dooe adscribe the wyne to the vyne whereas it dooeth onely come of God Symon I can saye nothynge agaynste the truthe Ioiada It is all one reason when the saluacion and euerlastynge lyfe is attributed to oure owne workes where as it cometh of God onely and of gratuitee and free election For

besyde that the .xvii. of Iohan. Now I aske the again whether Peter was a faythful Christen mam or not Sy. The scripture doth compel me to confesse that he was a faithfull christē man Io. Now I aske agayn whether his fall was a synne or not Sy. Agayne the scripture cōpelleth me to confesse that it was a synne for he dyd wepe bitterly And agayn if to deny christ is no synne what shal be a syn thā Io. Ergo it followeth by all these argumentes that Peter dyd synne after the knowledge of the truthe and receiuyng of the fayth Therfore a faythfull man is not all without synne And here Peter dyd commytte not a small but a very greuous synne denyeng thus the Sauior of the worlde Now I aske whether his synne was forgeuē him or not Sy. yeas truly for Christ sayeth Whan thou arte turned agayne conforte or confirme thy brethren Ioia So shoulde the Anababtistes dooe if they were sent by God But seeyng that presumptuousnesse partinacie hath sente them and do so bytterly with suche stubburnesse speake agaynst the gospell teachyng for conforte desperacion they ar such Prophetes as the Lorde doth complayne vpon in Ezechiel which regarde nor care nothynge for the diseased wounded sheepe which thing neuerthelesse thei had learned of the Lord which is deseruingly called the good true shephearde Luc. xxv or of Paule ii Corin. ii but dissipate scatter the Lordꝭ flocke For what maketh them besyde a singularitie or singuler loue of them selfes to separate them selfes from our church but that as they do say we be synners that is to say vsurers publicās dronkardes I can not but that I must cōfesse that ther be many enorme sines vsed amōge vs which is the more pitie yet we ought not to dispayre of many but that thei mai be brought to repentaunce And truly as for our elues we are not very negligent or slouthfull in rebukynge synnes criynge out styll bitterly against them that commyt suche thynges And yet agaynst the precepte of GOD Math. xiii and exemple of the Apostles which dyd condemne no man rashly they do separate them selues from vs. But this is the nature of Phariseis Sy. As touchyng this article I am sufficiently taught I thanke God of it Iaia Iohn without exception doth say Chyldren I haue written this vnto you that ye shulde not synne but if any man dothe synne we haue our aduocate before the father that rightwise LORDE Iesu Christ c. Here no man can bryng any cauillacion Christ is here named and appoynted to be Aduocate or mediator for all synners and that at all tymes as he offereth him selfe ri Mathew saiyng Come vnto me all ye that labor and are loadyd and I wyll refresh you That same thyng doeth Paule teache concernynge the onely Sauior Iesu Christ .i. Tim. i. It is a faythfull saiyng and worthi to be receiued of al men that Christ dyd come into this worlde to saue synners If the Anababtistes therefore dooe teache the contrarye they are the open enemyes of the Crosse of Christ in the which opinion if they doo abyde or persist obstinately they are manifest heretikes whome all godly persones ought to flye and abhorre The .ix. treatie or dialoge How that our saluacion and rightwisnesse is not to be described to our workes but to faith Symon IF the Anababtistes doo teache that our saluacion rightwisnes ought to be ascribed to our workes whiche is the .iii. parte of this article thou wilt not saie I thynke that thei doo erre in it Ioiada There is nothyng that I will graunt them lesse For this thynge beynge ones graunted al y e epistles of Paul ar condemned as false whiche dyd seduce the people For this is the thyng onely wherfore Paule with suche a zeale did repugn resist against false prophetes whiche did teache that rightwisnesse dyd come of workes where as sainte Paul did attribute our rightwisnes to faithe That maie easily bee sene by y e epi. to the Ro. and to the Gala. But I wil bring out of them certaine places which can not be confuted In the .iii. cha to the Romains Paul saieth thus All haue synned and ar destitute of the glory of god but are iustified freely by his grace thorowgh the redemcion that is in Christ Iesu And in the .iiii. Ro. If Abraham were iustified by workes thē hath he wherin to reioice but not with god for what saieth y e scripture Abrahā beleued god it was counted vnto him for rightwisnes To him y t worketh is y e rewarde not reckened of fauoure but of dutye To him y ● worketh not but beleueth in hym that iustifieth the vngodly is his faith counted for rightwisnes Euen as Dauid describeth the blessedfulnes of that man vnto whom god imputeth righwisnesse without dedes Blessed ar thei saieth he whose iniquities are forgiuen whose sinnes are couered c. And in the xi to the. Ro. There is a remenaunt left accordyng to the election of grace if it be of grace then it is not now of workes For thā grace is no more grace But if it be of workes then is it no more grace For then wer deseruyng no more deseruyng In the seconde to the Galathians The lyfe whiche I nowe lyue in the fleshe I lyue by the faith of the sonne of God whiche loued me and gaue hym selfe for me I despise not the grace of God For if rightwisenesse cometh of the lawe then Chryste is dead in vaine In the thyrde chapiter he doeth argumente and reasone after this maner That no man is iustified in the sight of God by the lawe it is euydent For the iuste shall lyue by faythe The lawe is not of faythe but the man that fulfylleth the thynges conteyned in the law shall lyue in them Chryst hath delyuered vs from the curse of the lawe in as muche as he was made accursed for vs that the blessing of Abraham might come on the gentilles thorough Thesu Chryste and that we myght receaue the promise of y ● spirit thorow faith Brethern I speake after y ● maner of men Though it be but a mans testament yet if it be alowed no man despiseth it or addeth any thyng ther vnto To Abraham and his sede was the promise made He saieth not in thy sedes as in many but in thy sede as of one which is Christ this I saie that the lawe which beganne CCCC and .xxx. yeres after doeth not disanulle the testament which was confirmed afore of God vnto Christ warde to make y e promise of no effecte For if the inheritaunce cometh of y e law then it cometh not of y e promise But god gaue it vnto Abraham by promise For if ther had ben a law geuē which could had geuen life thē no doubt rightwisnesse shoulde haue comed by y e lawe But the scripture concluded al thinges vnder sinne y t the promise by y ● faith of Iesu Christ might bee geuen vnto them