Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	abraham_n	faith_n	work_n	983	5	7.3635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09274	Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.	1625 (1625)	STC 19589; ESTC S114368	167,454	232

to be obserued because it serues excellently for the clearing of the Apostles meaning when he saieth we are justified by workes And the Scripture was fulfilled saieth S. Iames. When At the time that Isaack was offered But was it not fulfilled before that time Yes Many yeares when the promise of the blessed seed was made vnto him as appeares Gen. 15. 6. Whence this testimony is taken How was it then fulfilled at the oblation of Isaack Thus. The Trueth of that which was verified before was then againe confirmed by a new and euident experiment Well Thus much is plaine enough But heere now the difficulty is how this Scripture is applyed vnto the Apostles former dispute In the 21. v. He saieth that Abraham was justified by Workes when he offered Isaack How proues he that he was so justified why by this testimony Because the Scripture was fulfil●ed at that time which saieth Abraham beleeued God c. Marke then the Apostle's Argument When Abraham offered Isaack the Scripture was fulfilled which saieth Abraham was iustified by faith For that 's the mea●ing of that Scripture Ergo Abraham when he offered Isaac● was justified by workes This at first sight s●emeth farre set and not onely besides but quite contrary to the Apostles purpose to proue he was then justified by workes because the Scripture saieth he was then iustified by Faith But vpon due consideration in●erence appeares to be euident and the agreement easie The Apostle and the Scripture alleaged haue one and the same meaning the Scripture saieth He was iustified by Faith meaning as all confesse a working Faith fruitefull in Obedience S. Iames affirmes the very same saying that he was justified by workes that is Metonymically by a working Faith And therefore the Apostle rightly alleageth the Scripture for confirmation of his assertion the Scripture witnessing That by Faith he was iustified the Apostle expounding what manner of Faith it meanes Namely a Faith with workes or a working Faith So that the application of this Testimony vnto that time of offering vp of Isaack is most excellent because then it appeared manifestly what manner of Faith it was wherefore God had accounted him just in former times Without this Metonymie it appeares not that there is any force in the application of this Scripture and the Argument from thence The Scripture witnesseth that Abraham was then justified by Faith Ergo 'tis true that he was then justified by Workes What consequence is there in this Argument except we expound S. Iames by that metonymie Workes that is a working Faith And so the Argument holdes firme Take it otherwise as our aduersaries would haue it or to speake trueth according to the former interpretation of our diuines it breeds an absurd construction either way Abraham in offering Isaack was justified by workes that is secundâ Iustificatione of good he was made better How is that proued By Scripture Because the Scripture saieth That at that time he was justified by faith That is primâ Iustificatione of bad he became good Is not this most apparent Non-sence Againe according to the Interpretations of our diuines Abraham at the offering vp of Isaack was iustified by workes that is say they declared iust before men How is that proued by Scripture Because the Scripture saieth That at that time he was justified by Faith that is accounted just in God's sight In which kind of arguing I must confesse I apprehend not how there is any tolerable consequence Wherefore we expound S. Iames metonymically putting the effect for the cause workes for a working Faith as the necessary connexion of the text enforced vs. Nor is there any harshnes at all nor violent straining in this figure when two things of necessary and neere dependance one vpon the other as workes and a working Faith are put one for another Neither haue our aduersaries more cause to complaine of vs for this figuratiue interpretation of workes then we haue of them for their figuratiue interpretation of faith For when we are saied to be justified by faith they vnderstand it dispositiuè meritoriè not formaliterè Faith in itselfe is not our sanctification nor yet the cause of it But it merits the bestowing of it and disposeth vs to receaue it Let reason iudge now which is the harsher exposition Theirs faith iustifies that is Faith is a disposition in vs deseruing that God should sanctifie vs by infusion of the habit of Charity Or ours Workes justifie that is the Faith whereby we are acquited in God's sight is a working Faith Thus much of this Testimonie of Scripture prouing that Abraham was justified by a true and working faith In the next place the Apostle shewes it by a visible effect or Consequent that followed vpon his Iustification expressed in the next words And he was called the freind of God A high prerogatiue for God the Creator to reckon of a poore mortall Man as his familiar freind but so entire and true was the faith of Abraham so vpright was his heart that God not onely gratiously accounted it to him for Righteousnes but also in token of that gratious acceptance entered into a league with Abraham taking him for his especiall freind and confederate A League of●ensiue and defensiue God would be a Freind to Abraham Thou shalt be a blessing and a freind of Abrahams Freinds I will blesse them that blesse thee and an Enemy of Abrahams enemies I will curse them that u●se thee Which League of freindship with Abraham before the offering vp of Isaack was therevpon by solemne protestation and oath renued as we haue it Gen. 22. v. 16. c. Thus we haue this first example of Abraham From thence the Apostle proceeds to a generall conclusion in the next verse 24 Yee see then how that by workes a man is iustified and not by Faith only That is Therefore it is euident That a man is iustified by a working faith not by a faith without workes Which Metonymicall interpretation is againe confirmed by the inference of this conclusion vpon the former verse The Scripture saieth That Abraham beleeued God and it was imputed vnto him for Righteousnes Ergo saieth ● Iames Yee see how a man is iustified by workes and not by Faith onely A man might heere say Nay rather Wee see the contrary That a man is iustified by faith onely and not by workes For in that place of Scripture there is no mention at all made of Workes Wherefore of necessity we must vnderstand them both in the same sense And so the conclusion followes directly That euery man is iustified by an actiue not an idle Faith because the Scripture witnesseth that Abraham was instified by the like Faith Our Aduersaries collection then from this place That Faith and Workes be compartners in Iustification we are 〈◊〉 partly by faith partly by workes is vaine inconsequent For when the Apostle saies A Man is iustified by workes and not by faith only his meaning is not that

is a rare priviledge no doubt 4. The fourth meanes is by another liuing mans satisfaction for them For not onely the superabundant works of Christ and Saints departed but the good workes of iust men aliue will satisfie for another being done with that intent So great is God's clemency towards good Catholiques that though one man cannot confesse nor be contrite for another yet satisfie he may the Iustice of God for his sinnes Both these meanes are grounded vpon pregnant places of Scripture Gal. 6. 2. Bea●e yee one anothers burthen that is satisfie one for another Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes that is to satisfie for your sinnes Againe 2 Tim. 2. 10. I suffer all things for the Elects sake that is that my sufferings may be their satisfactions So Col. 1. 24. I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church That is My sufferings with Christ's sufferings make vp a Treasurie for the Church that such as want of their owne may make vse of his satisfaction and mine Againe Rom. 12. 15. We being many are one anothers Members Ergo We may impart sati●factory workes one to another as one member doth heate to another To conclude 'T is in our Creede I beleeue a communion of Saints Ergo There is a communion of satisfactions And so the point is very fitly proued Whereby it appeares that the Ch●l●ren of the Romish Church are reasonable well prouided of Meanes to recompense God's Iustice and redeeme the Temporall punishment of their sinnes in this life The other degree of the temporall punishment is in the life to come namely in ●urgatory whereinto all they drop who die in Veniall Sinnes the fault whereof was not forgiuen in this Life or in Mortall Sinnes the fault whereof was forgiuen in this Life but full satisfaction was not made for the punishment before death Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous or as Mens hearts on Earth be more or lesse pitifull towards them But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered or bought out by something else that may satisfie God's Iustice This Punishment of Sinne inflicted in Purgatory is twofold 1. Poena Damni of Losse viz. of the beautifull vision of God and ioyes of Heauen 2. Poena sensus of sense or smart viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule inflicted vpon them either immediatly by God himselfe or by the ministery of the diuels as his Instruments For 't is a doubt not yet resolued among the Patrons of Purgatory whether the Diuels haue not to doe there also as well as in hell But whether their Tormentours be Diuels or not this is agreed vpon that the Torment and Punishment which the Soules do suffer in Purgatory is for the Substance of it the very same with the Torments of Hell differing only from it in continuance Those of Purgatory be temporall these of Hell aeternall Well now such as haue not bestirred themselues then well in this Life to make all euen by full satisfactions such must be arrested in the mid way to Heauen and cast into this Prison Out of which two Meanes there be to be deliuered 1. By suffering all this temporall punishment for so many yeares and dayes as 't is to continue How many that is you must inquire of St Michael the Church knowes not that But yet sure shee is that many Soules shall continue in Purgatory till the day of Iudgement so there shall be the same period of the World and of their Torments These haue a hard time of it 't is easier haply with others But be it as 't will be such as these pay the vtmost farthing where they endure in the flames of Purgatory so long till the time of their whole punishment be runne out Then God is satisfied and they deliuered 2. By buying out this punishment by some other satisfactory price For although God could so haue ordered it that euery Soule being once in Purgatory should suffer all the Temporall punishments due yet he is content to bee intreated to commute poenance and take some other valueable consideration by way of satisfaction for this punishment But this satisfactory payment cannot be made by the Soules themselues it must be made by some on Earth for them which is done 1. Either by laborious workes of any one iust and godly Catholique whether he be a friend of the deceased or other touched with a charitable pitty toward a poore soule Who by store of deuout prayers Almes Masses Pilgrimages founding of Coue●ts and Hospitals c. may procure a gaole-deliuery for that soule for which he intends those good workes 2. Or by the Pope who is purse-bearer to the Church and hath the Treasurie thereof vnder Lock and Key He now though he cannot directly absolue the Soules in Purgatory from their punishment as he can Men liuing on the Earth yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints that thereby God's Iustice may be satisfied for the whole punishment which otherwise they should haue endured Yea such is the power of his Indulgences to infuse a vertue into such and such Alt●● Shrines 〈◊〉 c. that whosoeuer shall frequent such places or vse such prayers all Complements duely obserued he may at his pleasure free one two three or more soules our of Purgatory Nay did not Couetousnes coole the heare of his Apostolical Charity he might so bountifully powre out the Treasures of the Church vpon these prisoners in Purgatory that they should all haue enough to weigh down the feales deserue a passe-port for Heauen Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping All which is very properly proued by the former places of Scripture and others also were it needfull now to alleage them But thus we see the Catholiques are euery way furnished for satisfactions that what Christ hath not done for them they can doe for themselues either to suffer and ouercome the Temporall punishments of their Sinnes or else which is the easier course to buy out that punishment at a valuable price of other satisfactionary workes wherewith Gods Iustice shal be abundantly contented Now whereas those whom they terme Heretiques cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all because they are no wayes equall vnto the offence committed and so no full recompence of wrong offered vnto God for the assoiling of this doubt they giue vs this distinction very necessary to be obserued Satisfaction is double 1. Iustitiae ex rigore Iustitiae ad absolutam perfectam Aequalitatem Quantitatis That is There is a Satisfaction of Iustice consisting in