Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	heart_n	lord_n	1,440	5	3.6316	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09472	The true gaine more in worth then all the goods in the world.	Perkins, William, 1558-1602.	1601 (1601)	STC 19757; ESTC S103440	50,518	134

the reasons which he vseth that we are created to good works and againe that they are ordained that we should walke in them The third before a worke can meritte it must please God before the worke please God the worker must please him before the worker please him he must be reconciled to God and perfectly iustified Iustification therefore goes in order before good workes and for this cause workes cannot be brought within the acte of iustification as causes Good workes make not good men in whole or in part but men first of all made good by the goodnesse of Christ imputed make good workes by their goodnesse The fourth is this The humanitie of Christ is the most excellent of all creatures in heauen and earth yet beeing considered by it selfe it cannot possibly merit at Gods hand In a work properly meritorious there be three cōditions First the doer thereof must do it by himselfe and not by another for then the praise is his by whome he doth it and not his owne Secondly the worke to be done must not be a debt or dutie for then the doer deserues nothing Thirdly there must be a proportion betweene the worke and the reward of life eternall Now the manhood of Christ considered apart by it selfe cannot performe these three conditions For it doth what it doth by the spirit of God whereby it was conceiued and is filled without measure Againe it is a creature and therefore whatsoeuer it is hath or can doe it oweth all to God Lastly it cannot doe a worke proportionall to eternall glorie because it takes all of God and can giue nothing to him If then it be demanded howe this manhood of Christ merits in our behalfe I answere not by it selfe but by meanes of the personall vnion whereby it is exalted and preferred into the vnitie of the second person the eternall Word of the father Hence it is that Christ meriteth none can merit of God but God Now then if Christ merit onely in this regard no meere creature man or angell can possibly merit by any worke The fifth reasō is this There be two kinds of trāsgression of the lawe one when a worke is directly against the law the other is whē that is don which the law requires but not in that manner and perfection the lawe requires The second kind of transgression is in euery good worke which is done by men vpon earth now where any transgression is there must be pardon where pardon is there is no merit That this doctrine of the certentie of our losses may yet the better be cleared I will set downe the supposed grounds of merit and discouer their weaknesse They are two the first is the Promise that God hath made to workes whereby he hath bound himselfe to reward them with eternall glorie I answer that this very promise is made of the good pleasure and meere good will of God and of the same goodnes it is that any man is a doer of any good worke either by nature or grace Therefore if a man could fulfill the whole law he should not merit at Gods hand Thus saith the Lord Exod. 20. 6. That he will shew mercie vpon thousands of them that loue him and keepe his commaundements The second ground is That vertue of meriting is deriued frō Christ the head to his members by diuine influence I answer it is a thing vnpossible For the vertue of meriting is in Christ not simply as he is Man but as he is in one person God and Man The worke which meriteth is done or acted euen by the manhood but the merit of the worke is from the Godhead or from the excellencie of the person Now then if this vertue be in Christ not as he is man but in respect he is Man-god or God-man it can not be deriued to vs that are but men vnlesse euery beleeuer should be Deified made of a meere man God-man which is impossible Therefore there is no capablenes or possibilitie of merit in the worke of any meere man or creature whatsoeuer For this cause the true church of God euer detested humane merit The merit of congruitie before iustification is a Pelagian conceit and was neuer maintained of the orthodoxe Fathers Stapleton confesseth thus much The merit of congruitie saith he in respect of the first grace was of old hissed out neither was it euer admitted of the better sort of schoolemen as of Thomas in his Summe and his latter writings nor of his followers And the merit of condignitie whereby workes are said of their owne dignitie and that properly to deserue the increase of the first iustification and eternall life was not receiued of the learned in the church for more then a 1000. yeares after Christ. Radulphus Ardens a very learned man in his time saith thus Seeing by one grace we come to an other they are called merits and that improperly For as Augustin witnesseth God crownes onely his owne grace in vs. Againe No man may thinke that God is bound as it were by a bargaine to repay that which he hath promised For as God is free to promise so is he free in respect of repaying especially considering that as well merits as rewardes are his grace For God crownes nothing els in vs but his grace because if he would deale with vs in extremitie none liuing should be iustified in his sight And hereupon the Apostle who laboured more then all saith I thinke that the affictions of this time are not worthie the glorie that shall be reuealed Therfore this couenant or bargaine is nothing els but a voluntarie promise Anselme after him saith If a man should serue God a thousand yeares and that most zealously he should not vvorthely deserue to be in the kingdome of heauen so much as halfe a day S. Bernard saith Touching eternall life we know that the sufflerings of this time are not worthie of the glorie to come no not if one man should suffer all For the merits of men are not such that eternall life may be due for them or that God should doe some iniurie if he gaue it not For to let passe that all merits are the gifts of God and so man is rather debter to God for them then God to man what are all merits to so great a glorie Lastly who is better then the Prophet to whome the Lord giueth so worthie a testimonie saying I haue found a man according to mine owne heart for all that he had need to say to God Enter not into iudgement with thy seruant Againe in the processe of time when the merit of condignitie had takē place it was not generally receiued for it was reiected of sundrie schoolemen and others as of Gregorie of Arimine of Durand of Waldensis of Burgensis and Scotus Wherefore to conclude it now appeares to be an infallible certentie that he which desires to be saued by Christ must indure the