Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

abroade of Christe to preache and woorke miracles vsed by the same ceremonie to heale many that were sick But now whē the gifte of healyng continueth not in the Churche it were a verie ridiculous thyng to vse that Ceremonie And as for your extreme vnction by no meanes can be accompted that vsage of the Apostles for you anoint none almost but suche as are past hope of recouerie so farre you are frō restoring any to healthe by your beggerly ceremonie The Papiste Eight in the Primitiue churche we dooe reade in the nintinth chapiter of the actes of the Apostles how vpon a certain plague there made vpon seuen bretheren the sonnes of one Sceba by a man that was possessed with the Diuelle many of the people whiche did beleue in Iesus Christe theruppon came and made vpen confession of their sinnes and made declaration of their priuate actes and dedes whiche the reformatour of this our Englishe Churche will none of by the deniall of Sacramente of penance and all the partes therof The Aunswere It is straunge to see vnto how narrow shiftes you are driuen to make vp a number of argumentes Haue you nothing but open confession to proue your priuate and auriculer confessiōs God be thanked ther are many also in our churche that make open confession and declaration of their former life led in blindenes and superstition of their falling in time of persecutiō and other like offences but what is this to your popishe Sacramente of auricular cōfession or what likelihode hath it with the same Firste the faithfull bringyng forthe certeine examples of their actions acknowledge how they were seduced by the deuill before they embraced the faith the popes law compelleth men to reherse all their deedes wordes and thoughtes These men made their cōfession once the popes law requireth eche man to confesse euery yere once at least these came forth to this confession of their owne accorde the pope compelleth all men vppon necessitie of saluation Againe the text saieth that many came but not all the popes lawe excepteth none these Ephesians made open confessiō before al the church as you your selfe acknowledge the pope commaundeth euery man to whisper his confession into a préestes eare Let al men iudge what agrement this their confession hath with your auricular confession And wheras you saie we deny the Sacrament of penaunce and all the partes therof The truth is we preache repentance as we are commaunded by the woorde of God but no Sacrament of penance dooe wee finde in the Scripture what you meane by the partes of penance I cannot well tell but if it be those three that bee commonly sette forthe in writers of your dunsical diuinitie contrition of harte confession of mouth and satisfactiō of worke you shall here what wée thinke of theim Thei are suche as a verie limme of the Deuill maie performe and yet goe to the Deuill when he hath dooen Example in Iudas Iscarioth who hadde contrition of harte as the Scripture teacheth when he was sorie for his facte And he made confession of mouthe to the priestes when he saied I haue synned in betraiyng of innocente bloode Finally he made satisfaction of woorke when he restored the thirtie siluerlynges whiche he receiued for his treason And when he had so dooen wente and hanged hym self in despaire You see that Iudas lacked none of youre three partes of penaunce but he lacked faithe without the whiche all contrition confession and outward satisfaction is nothyng auailable And therefore you teach a verie wholsome kinde of penaunce in whiche faithe in the bloode of Christe is no parte at all Neither is it necessarely required thereto by your owne doctrine For Sacramentes you teach giue grace ex opere operato that is of the woorke wroughte so a manne dooeth not withstande the receiuyng of them whiche you call ponere obicem And therefore penaunce beyng one of your Sacramentes and absolution of sinnes maie be receiued without faithe in the merites of christ Therfore kepe your penaunce for your frendes we can not skill of suche Sacramentes The Papiste Ninth the order and maner of the Primitiue churche was to celebrate the Sacramente of christes bodie after supper as it apeareth both by the example geuen therof by our sauiour Christe and by the testimonies of the Apostle sainct Paule which they doe not obserue nor followe The aunswere You are not able to proue that any suche order was established in the primitiue Churche that the Sacrament of the bodie and bloode of Christe should bée receiued after Supper Although it was by our Sauiour institited after his laste Supper Not appoinctyng any tyme in whiche it ought of necessitie to bee receiued no more then the Sacrament of Baptisme is bounde either to Mornyng or Euenyng daie or night or to any tyme of the daie in whiche it was firste ordeined And whereas you alledge the aucthoritie of saincte Paule for your purpose you doe hym greate wronge for he reproueth the Corinthians for confoundyng drunken and prophane bankettes with the holie Sacrament of the Lordes Supper i. Cor. xj And as for the tyme place and other like circumstances perteinyng to the ministration of the Sacramentes thei are in the discretiō of the churche to appoinct as thei maie beste serue for order comelinesse and edification But ouer the substaunce of the Sacramentes the Churche hath no power as to take the cuppe from the laie people whiche none but the churche of Antichrist would presume to doe The Papiste Tenth in the Primitiue Churche it was decreed by a solemne law holden by the Apostles of Christe at Hierusalem that the christen men men shoulde absteine à sanguine suffocato from blood and all suffocate thinges whiche our reformatours performe not nor will admit any fasting from meates and drinkes at all by the whiche testimonies and proues gathered out of the diuine scriptures howe plaine a matter it is that they purpose not in their reformation to reduce vs to the Primitiue Churche of Christe when therewith besides they haue no agreaunce they doe all thinges cleane to the contrary like as ye haue partlie hearde by profes made therfore out of the diuine scriptures and shal heareafter more at large by the writinges and testimonies of the moste best learned and grauest fathers that euer were in Christes Churche The aunswere The Apostles in that Counsaile made not a perpetuall lawe to binde any mannes conscience but onely a temporall decree to auoide offence of the weake Iewes who were accustomed to abstaine from suche thinges and this decree as occasion serued was broken and altered But where you saie wee can admitte no fastyng from meates and drinkes at all You shall vnderstande that we compte it no fastyng to abstaine from one kinde of meate and to fille your beallie with an other kinde as to refraine fleshe and to glutte your stomack with fishe Or as the Maniches abstained from liuyng creatures and riotted in fruictes spices and delicate

receiued no penaunce and by the thirde kinde he could not bee iustified for he came thether a Publicane and a synner Therefore all learning hath left out one kinde of Iustification whiche Christe hymself doeth teache And that is the onely true iustification whereof wee meane when our synnes beyng pardoned by the free mercie of God in Christe wée are accoumpted righteous before hym whiche is confirmed to vs when wee beleue his promises therof And this is that iustification whereof sainct Paule disputeth at large in the Epistle to the Romaines By whiche it maie appeare what a clearkly diuision you haue made that excludeth the onely true iustification which is the thing we cōtende of and is so moste properly called But now to consider rightly the partes of your diuision You saie the firste kinde of iustification is when of an vngodlie manne is made a godly man Whiche if it were rightly vnderstoode is the same iustification that we speake of when we saie onely faithe dooeth iustifie But when you restraine it to Baptisme of infauntes you are farre wide from our vnderstandyng and from the truthe For what is Baptisme to vs more then Circumcisiō was to Abraham but Abraham was not iustified by Circumsition as S. Paule proueth at large therefore neither are we iustified by Baptisme But Abraham was iustified by faithe and receiued Circumsition as a seale of his iustification So we beyng iustified by faith receiue Baptisme as a seale of our righteousnes whiche is by faithe Thus we doe not denie the Sacramente of Baptisme as you moste shamefully doe slaunder vs but we shewe the right vse and profite thereof out of the scriptures For when wee haue receiued by faithe the promises of Gods fauour and mercie in whiche our saluation dependeth we doe not refuse the seales whiche are the Sacramentes whiche GOD hath added for confirmation of our faithe But whereas you restraine this iustification to infauntes you shewe your ignoraunce in the Scriptures for he that ex impio fit iustus that is of a wicked man is made righteous muste beleue in hym that iustifieth the vngodlie manne as it is in saincte Paule Roma iiij and so his faithe is imputed or accoumpted to hym for righteousnesse and in suche sorte that it is without respecte of woorkes whiche is nothyng els but that wee affirme an vngodlie manne is iustified by faithe onely for what woorkes canne he haue that should cōcurre with faithe to iustifie him whiche is an vngodly manne before he be iustified and therefore Augustine saieth verie well of good woorkes Sequuntur iustificatum non praecedunt iustificandum Thei followe hym that is iustified thei goe not before hym that is to bee iustified Seyng therefore that faithe is necessarie in this iustification and infauntes to speake properly haue no faithe this iustification can not bee restrained to Baptisme of infantes which if thei dye before thei heare the worde of God preached that thei maie beleue are saued by election if thei bee the children of God and not by faithe For as the doctrine of faithe perteineth to theim onely that liue to heare the Gospell preached to whiche thei maie giue credite and bryng for the fruictes of good woorkes accordyngly to the praise of Goddes glorie So the doctrine of Iustification by faithe onely pertaineth to theim and not to infantes And therefore your assertion that infantes are iustified by Baptisme commeth nearer to the errour of the Anabaptistes for bothe you and thei require faith necessarie to bee in all them that shall bee Baptised wherevpon springeth twoo heresies the one of the Anabaptistes deniyng the Baptisme of infātes because thei haue no faithe the other of the Papistes fantasiyng that thei haue faithe and therfore are iustified by Baptisme Whereas the saiyng of our sauiour Christe whiche is misunderstoode of you bothe he that beleueth and is baptised shal be saued must with all equitie be expounded accordyng to the matter whereof he speaketh accordyng to the wordes goyng before Which are Goe into all the worlde and preache the Gospell to euery creature Mat. xxviij Mark. xvj So that where preachyng hath gone before their faithe is necessarie to saluatiō and necessarie to be required before a manne bee Baptised For we must remember that our sauiour Christ doeth not in that place institute Baptisme but shewe how it must bee added as a seale of the Gospell for confirmation of the beleuers and for a testimonie of their profession But seyng that God hath also a secret operation in Baptisme whereby the children of GOD are regenerate by his holy spirite and that the fauour of God extendeth by his promise not only to our selfes but also to the seede of vs that are faithefull we minister the Sacrament of Baptisme to our infantes also because thei are comprehended within the compasse of Gods couenaunte and therefore ought to haue the seale and cognisaunce of Goddes couenaunte sette vpon them And yet not bindyng the grace of GOD so straightly to the outwarde Elemente but that he maie saue the children of the faithfull without Baptisme whom he taketh out of this life before thei can receiue this sacramente in the churche accordyng to his holie institution And this iustification by faithe onely we doe not make to be an inconstant qualitie of righteousnes that should be within vs whiche is abolished so often as wee fall into synne but a perpetuall acceptation of God wherby he imputeth not our synnes vnto vs but accoumpteth vs righteous for the righteousnes of Christe accordyng as sainct Paule difineth iustification by faithe without workes out of the xxxj Psalme Blessed are thei whose iniquities are forgiuen and whose synnes are couered Blessed is the man to whom the Lorde dooeth not impute his synne Roma iiij For whom God dooeth iustifie by faithe he dooeth not iustifie them for a daie or a yere but for euer as S. Paule testifieth whom he hath iustified he hath glorified Roma viij Whereby it is easie to see what a vaine iustification that is whiche you make to be your second kinde by penaunce whiche is loste by euery fall into deadly synne of whiche kinde of iustification the scripture speaketh not one woorde but it is a fantasie of youre owne braine to sette vp a Butcherie of mennes consciences and to make your selues Lordes ouer their consciences by binding thē vpon necessitie of saluation to your beggerly Penaunce For although a manne that is regenerate and iustified of God is not onely subiecte to infinite falles as the scripture testifieth the righteous manne falleth seuen tymes a daie and riseth againe but also sometymes falleth into greate and notable crimes as Dauid into murther and adulterie yet can he neuer fall from the fauour of God but that he is called to repentaunce and his synnes are forgiuen hym For this foundation shall neuer faile the Lorde knoweth who are his and whom soeuer he hath knowen before all tyme theim he will call in tyme thought conuenient to his wisedome and

is performed in infantes by the Sacramente of Baptisme And therfore to ascribe our iustification to onely faieth is not onely to deny with the Anabaptistes Baptisme of infantes but also that the Sacrament of Baptisme is needefull or necessarie for oure health and saluation Seconde iustification is qua ex homine lapso post baptismum fit conuersio ad deum wherby a man beyng fallen into sinne after Baptisme doeth retourne backe againe vnto God the whiche iustification is performed in vs by the Sacrament of penaunce and therfore the affirmation of our iustificatiō by onely faieth is a plaine denial of the Sacramente of penaunce Thirde iustification is qua ex iusto redditur quis iustior wherby a man hath increase of rightousnesse and of a rightous man before is made more rightous in the sight of God wherof speaketh sainct Ihon in his Apocalipse saiyng that he whiche is rightous muste be made more rightous VVhiche iustification is performed in vs partely by the Sacramente of Confirmation partly by the rest of Christes Sacramentes and chiefly by the Sacramente of the holy Eucharistia and more generally by al kind of good workes wherof speaketh the Apostle sainct Paule Saiyng to the Philippians doe you worke your owne saluation with feare and tremblyng And the Apostle saincte Peter in confirmation therof willeth vs to geue all diligence for to minister in our faieth vertue and in vertue knowledge in knowledge temperaunce and in temperance patience in pacience godlines in godlines brotherly loue and in brotherly loue charitie for if these are among you and plenteous they will make you that you shall be neither idle nor vnfructful in the knowledge of our lorde Iesus Christ. But he that lacketh these thinges is blinde as saieth the Apostle sainct Peter and gropeth for the waie with his hande and hath forgottē that hee was pourged from his oulde sinnes VVherefore bretheren saieth the Apostle saincte Peter geue you more diligence for to make your callyng and your election by your good workes more suer for if you doe suche thinges you shall not sinne yea and by this meanes an entring in shall be ministred vnto you abundantly in the euerlastyng kingdome of our lorde Iesus christe And by the affirmation of our iustificatiō by faieth alone they doe denie not onely the Sacrament of Baptisme of penaunce of the holie Eucharistia with the rest of Christes Sacramentes but more generally they doe denie all kinde of Good woorkes here commended and tought both by saincte Peter and sainct Paule Saincte Augustine in his booke de fide operibus gaue to vs sufficient admonition how daungerous an errour and heresie it was to put our whole iustification to faieth onely and faieth alone and saieth how vppon the mistakyng of the wordes of sainct Paule of our iustification by faieth vppon these woordes misconstrued certaine persones denied the merite of good workes vprising and springyng of faieth promising to them selues safetie and securitie of saluatien by onely faieth and faieth alone for reformation of the whiche errour Augustine saieth that the Apostles sainct Iames sainct Peter and sainct Ihon did write their Canonicall Epistles whiche admonition therof geuen by S Augustine shoulde haue sufficed both learned and Christen men The aunswere By affirmyng that onely faithe doeth iustifie we neither denie the Sacramentes to be receiued nor any good worke to be exercised as GOD and all the worlde doeth knowe For ascribyng to faith that whiche is her peculier office wee dooe not deny the offices of any other thinges that belong vnto theim As if I affirme that onely the eye doeth see I doe not denie the eare to heare or the tounge to tast or the hande to handle or the foote to goe but I denie that the eare or any other member dooeth sée saue onely the iye So affirmyng that onely faithe dooeth iustifie wee dooe not denie the Sacramentes to be seales of Goddes promises nor good woorkes to be fruites of our iustification by whiche God is glorified and our election in vs established and yet we deny that the Sacramentes or good woorkes or any other thyng in vs dooeth iustifie saue onely faithe that taketh holde of Goddes mercie by beleuyng Gods promises As it is written of Abraham not for hym onely as saincte Paule testifieth but for vs also Abraham beleued God and it was imputed to him for righteousnesse so that faithe doeth not iustifie vs by the merite or worthinesse therof but by Goddes imputation of righteousnes therevnto For to be iustified before GOD is not to bee righteous by any qualitie that is in vs but to be accoumpted righteous of GOD for Christes sake hauing our synnes purged by his passion But whereas you take vpon you to talke of iustification and that so substancially that you wil tell vs what all learnyng agreeth thereof you declare that youre learnyng and discretion are bothe a like For it were enough for you to speake of all your owne learning whiche you knowe and not of all learnyng in generall whiche you knowe not It is not by and by all lernyng that the Maister of the Sentence and after hym all the sentenciaries and whole rable of Papistes also doe holde There is some learnyng of the olde writers and there is some learnyng of the newe writers And the Protestantes I trust bee not voide of all learnyng It were sufficiente for you to challenge truthe though you did not boaste of all learning But seyng all learnyng is on your side as you saie your self will you giue a poore manne of small learnyng leaue to aske you one question concernyng that diuision whiche all learnyng dooeth agree of Is this your diuision of the worde of iustification Or of the thing it self whiche is Iustification If it be onely of the woorde iustification sauyng the correction of all learnyng I finde in scripture three other diuerse kindes of iustification of whiche neuer a one can be comprehended in any of your three kindes of iustification The firste is in the. Lj. Psalme Vt iustificeris in sermonibus tuis vincas cum iudicaris That thou maiest bee iustified in thy saiynges and gette the vpper hande when thou art iudged The seconde is in the eleuenth chapiter of sainct Matthew Iustificata est sapientia a filijs suis. Wisedome is iustified of her own childrē The thirde is j. Timo. iij. Deus manifestatus est in carne iustificatus est in spiritu c. God was shewed in the fleshe iustified in the spirite c. Loe heare are three seueral iustifications more then your learned diuision dooeth conteine But if you vnderstande your diuision not of the diuerses acceptions of the worde but of the thyng it self I would demaunde by what kinde of iustification the Publicane was iustified of whom our sauiour Christe dooeth testifie that he departed iustified rather then the Pharisie Luke xviij The firste kinde you saie is by Baptisme but he was not baptised the seconde you make by penaunce but he