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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	justify_v	righteous_a	6,383	5	9.2114	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01332	A sermon preached vpon Sunday, beeing the twelfth of March. Anno. 1581, within the Tower of London in the hearing of such obstinate Papistes as then were prisoners there: by William Fulke Doctor in Diuinitie, and M. of Penbroke Hall in Cambridge.	Fulke, William, 1538-1589.	1581 (1581)	STC 11455; ESTC S117689	47,991	130

God That execrable and accursed praiers sacrifices doe not rather prouoke the wrath of God then his fauour Are not all the wayes of the impious vngodly man abhomination vnto the Lorde And howe shoulde that which God abhorreth dispose a man or how shoulde a man dispose himselfe by that which God abhorreth to bée a méete vessell to receiue the grace and fauour of God Forasmuch then as all men are vngodly or wicked before they bee iustified fréely by the grace of God all their works must needes bée vngodly wicked and vniust For they are only good and righteous workes which came from a righteous man from a man made righteous or iustified through faith by the grace of God according to the spirit of sāctificatiō which is giuen to thē only that are iustified although neither al the works of a iustified mā are good nor any perfectly good because we haue receiued y ● spirit in measure our sanctificatiō is begunne not perfected in this life therefore our Sauiour Christe praieth that his father would sanctifie his Apostles in his truth of whō he confessed before y t they were holy cleane that is sāctificatiō was begun in thē by his word which they had hearde in which worde of truth he now praieth that they may more more be sanctified made holy Wherefore all Popish preparations vnto sanctificatiō howsoeuer they denounce the denier of thē to bee accursed are in the sight of God no better then abhominable accursed euen by this worde For God only is the authour beginner continuer perfecter of sanctification séeing that our sauiour Christe prayeth for the continuance perfection of sanctification who was alredy begun in his Disciples who were baptised who had receiued the holy Ghoste who were to bee preserued increased in y t holines which they had receiued by this we learne y t we must daily pray for y e increase of sanctification and séeke it at the handes of God alone who hath promised vpon our earnest prayers to graūt his holy spirite by which wée shalbée daily more and more renewed in the inner man to hate sinne and to loue righteousnesse that the fruites of mortification renouation which are the two parts of sanctificatiō may appeare daily in our life cōuersatiō For this grace of continuāce increase in sāctificatiō y e apostle boweth his knées to the father of our Lord Iesus Christ by the example of Christ himselfe for the Ephesians that he would giue vnto them according vnto the riches of his glory to bee strengthened in the inner man by his spirite And therefore as the beginning of sanctification is only frō Gods grace with out all merite or good disposition of ours so is also the continuance increase perfection of the same the frée gift of God giuen vnto vs according to the riches of his glory and not procured either in whole as the Pelagiās say or in part as the Papists teach by the merites and desertes of men Wherby they make not God the whole only authour perfector of sāctificatiō but ascribe vnto mans merites a portion of this his glory while they affirme that by well vsing of the first graces of God wée may and do merite and deserue the second whereas the Lorde God testifieth by the Prophet Ezechiel that hee will haue all nations to know that it is hée which sanctifieth Israel vnto whō also our sauiour Christe hath recourse in his prayer when he saith Sanctifie them in thy trueth By this hée declareth y t he desireth true sanctificatiō not coūterfet hypocrisie for fained holines dissembled sanctificatiō is worthily saide to bée double iniquitie The corrupte nature of man without the spirit of God is prone and readie vnto hypocrisie and feigned holinesse but all lying and dissimulation is abhominable vnto God wherefore that his Disciples might please God in true holinesse righteousnesse before him all y e daies of their liues He prayeth vnto his father to sanctifie thē in his trueth So shall they not séeke to mocke God with holinesse pretended and wickednesse intended but studie to serue him with an vpright heart vnfeignedly to seeke his honour walke in his wayes all the dayes of their life Moreouer where hée saith Sanctifie them in thy trueth hée sheweth euidently that as there is but one trueth which is the trueth of God so all other meanes and wayes of sanctification then in his trueth are false wayes and meanes and that no true holinesse is attained vnto by them but false holinesse false sanctification although it be neuer so well intended For true sanctification is only in Gods trueth Sanctifie them in thy trueth And this is the cause that the Gentiles in all their consecrations and blessinges could neuer attaine vnto true sanctification but were more more polluted in them because they presumed to séeke sanctification without the truth of God So that although euery thing which they tooke in hand and did was prophane vnholy yet their Temples their Gods their sacrifices their ceremonies their whole religiō was most of all vnpure vnholy vngodly yea most of all filthy detestable and abhominable and of all Christians to be abhorred forsaken because it was false holinesse sanctification and religion which they held and practised Euē so is it in the false religion holines sanctification of the Popists nothing is more abhominable detestable then y e which hath most of their false consecration and is accompted of them most holy as their holie water their holie bread their holie Candles Crosses and such like and especially their holie Masse wherof they make greatest account and their holie Father whom they name affirme not only to be most holy but to be holinesse it selfe But they will defend their coniured water and other their Popeholy ceremonies not to be false holinesse or vntrue consecrations for that they are sanctified in the trueth of God which is his worde for all the creatures of God are sanctified by the worde of God and prayer Thus doth Bristow take vpon him to defende their exorcising or coniuring water salt and suche lyke creatures that they may serue to bee vnto saluation both of bodie and soule Although I might easily answere that it is one thing to consecrate another thing to coniure yet who woulde beléeue they should be driuen to such impudent shifts and malicious wrestings of the scripture if they them selues did not professe it For the sense of the Apostles wordes in that place where he saith that al the creatures of God are good and none to be reiected being receiued with thanksgiuing for it is sanctified by the word of God and prayer the sense I say is manifest to be vttered of all y e creatures of God which are sanctified vnto Christians by Gods woorde and by prayer in the ordinarie lawfull vse of them and especially of meates forbiddē

his father would sanctifie them in y e truth shal wée therfore say it was not possible for them to erre in any matter The Papistes will not so reason of all the Apostles for then the like would follow of all their successours And yet Christ obtained the effect of his prayer that all his Apostles were sanctified in Gods truth Yea hée prayeth not this for his Apostles and other Disciples of that time only but for all them that should beléeue in him through their preaching for all true Christians are sanctified in Gods truth that they should not erre finally frō the way of saluation But hereof it cannot be gathered that all true Christians no not after their calling to the knowledge of truth cānot erre or be deceiued in matters of faith and doctrine although they cannot continue in errour of any thing that is necessarie for thē rightly to know vnto eternall saluation Christ promiseth to sende the comforter euē the spirit of truth vnto all his Apostles to his whole church to supply y e want of his bodily presēce which should lead thē into al truth yet it were no good conclusion to gather y t none of the Church of Christ might erre in any thing as it is a sure argument that they cannot finally erre in any point necessarie to saluation Peter him selfe whose faith was specially prayed for as there was speciall cause for his greatest perill after his conuerson after he had long time exercised his Apostleship was ignorant of ignorance erred cōcerning the admission of the Gentiles into the fellowship of the gospel vntill hée was reformed by the heauenly vision Yea long after this Peter did erre in seperating him selfe from the Gentiles by dissimulation for feare of them of y e circumcision when I saw that they did not walke aright saith S. Paul according to the truth of the Gospel I said to Peter before them all I know the Papists wil say this was an error of conuersation and of fact only not an error in faith doctrine But this is a vaine deuise to escape For Peter erred not in 〈◊〉 only but in a matter of doctrine and faith also against the truth of the Gospell For he counterfaited before the Iewes for no worldly respect but because hée thought it was his duetie before God to so doe rather then to offend the Iewes And where as some of them say the Pope cannot induce any other men into error although he erre him self let thē cōsider this example of Peter who not only erred himselfe but also brought yea cōpelled others to Iudaize with him insomuch that Barnabas also was carried with them into the same dissimulation wherefore although Christ prayed for Peters faith that it might not faile yet Peter both erred induced other into error with him although being admonished by Paul he did willingly reforme his error Wherfore this matter is cleare that the establishing of Peters faith from fayling was not to priuiledge him from erring but from dispairing therfore can not extend to his successours in as much as it is but a personal benefit obtained for Peter except you wil say by analogie of the scripture that the like praier is made for euery one of gods elect which in this sence I cōfesse to be true but yet it followeth not that they are discharged of the frayletie of man in falling into error much lesse any one order of men which should be Peters successours And if wée should graunt that this priuiledge was giuen to Peter that hée shoulde not erre and so should be deriued vnto all his successours many other intricate questions and in extricable doubtes woulde grow before wee could be resolued who were Peters successours For séeing all Bishops be successours of the Apostles as Cyprian saith all Bishoppes are successours also of Peter for if you should say that none were successors of the Apostles but suche as bee ordained in those places where y e Apostles did teach it could not be truely said of Cyprian that all Bishops be successors of the Apostles But admit that they be only Peters successours that sit in Peters seat séeing the stories affirme that Peter had two seats at Antioche and at Rome why should not his successours at Antioch enioy this prerogatiue as wel as his successors at Rome That Peter was at Antioch wée finde in the scripture that hée was at Rome wée finde not but least of all that he bequeathed this priuiledge to Rome and not to Antioch Well let that also be admitted that the bishops of Rome are the only successours of Peter howe is it verified of them that their faith neuer fayled The Papistes them selues doe confesse and the stories are to many to denye that there haue beene no wickeder men on the earth then many Popes haue béen in all kind of sin and vngodlines Yea what for all y ● say they their maners failed frō gods law but their faith neuer failed from his truth I think in déed y t many of their faithes did neuer faile for they neuer had any y t it might faile who brought foorth no fruites but of infidelitie and corruption For of such wicked persons the scripture saith y t they haue denied y ● faith are worse thē infidels y t they which cōmit such things shall not inherit y e kingdō of Christ God Tush they say you mistake the matter we deny not but y ● they might and did faile from the faith which worketh by loue and by which a man is iustified for many of them are damned spirites in hell Uerie well then I perceiue y t you take not faith in this palce for a sure trust in the mercyes of God by which a man is iustified and assured of eternall life but for a bare knowledge of the truth such as the Deuilles haue and tremble suche as Saint Iames calleth a dead faith which is voide of good works And did our Sauiour Christ pray that a dead fruitlesse barren and Deuils faith might cōtinue in Peters successors was this y e effect of our sauiour Christes prayer A goodly priuiledge of the Bishops of Rome that they shuld haue knowledge of the truth yet goe vnto the Deuill I know you will reply that although they through their owne defalt take no benefit by this priuiledge yet it is very necessary for the whole Church to kéepe it in vnitie of faith But that our sauiour Christ praied not for the continuance of such a fruitlesse faith it is plaine by this reason y t although Peters successours shoulde be admitted vnto the participation of this benefite yet Peter him selfe might not be excluded But what a miserable comforte was this for Peter if after his maister had shewed him in what daunger he all his fellows stood through the malice of satan which desired them to winnow or sift thē as wheat is scattered abroad in winnowing insomuch that