Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	jesus_n	justify_v	work_n	13,245	5	6.7887	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

But that wee must confesse our faults one to another that is reciprocally as saith S. Iames. Whereof it followeth forsooth that if a woman prostituting her selfe to her Curate confesseth her sinne vnto him her Curate ought reciprocally to confesse his sin to her and so to obey the commandement of S. Iames who in this place speaketh not of the peoples confessing in the eare of the Priest but of that confession that euery man ought to make to his neighbour after he hath offended him And this is euident by that which he hath added Confesse saith he your offences one to another and pray ye one for another For as we are not to pray for the Priests onely but for euery one that standeth in neede so must we not confesse our selues to the Priests onely but to euery one of the people whom we haue offended Thus is the commandement of S. Iames equall as well for Prayer as for Confession XV. DEMAND That faith onely iustifieth ANSVVERE THis demand is fraudulent and doubtfull or ambiguous First he ought to haue expounded whether he meaneth of iustification before God or before men for we doe not denie but that in the sight of men we are iustified by workes but before God hauing but two meanes to be iustified eyther by our owne righteousnesse which is Iustification by the workes of the Law or by the righteousnes of another namely by the righteousnesse of Iesus Christ which is by faith we finde in the Apostle S. Paul Ephes 2. vers 8. and 9. That we are saued by grace through faith not by workes And Galat. 2. vers 9. That we are iustified by faith in Iesus Christ and not by the workes of the Law Now that by the works of the 1 Law he also vnderstandeth the works of the morrall Law the whole course of the Epistle doth shew for in the next Chapter he saith Cursed is he that continueth not in the words of this Law which is a passage alledged out of the end of the 27. Chapter of Deuteromie wherein we haue no mention but of the transgressions against the Morrall Law And in the fift Chapter he saith that the whole Law is fulfilled in this onely word Thou shalt loue thy neighbour as thy selfe Some Iesuites doe say that faith iustifieth because it is the beginning of our regeneration as if I should say that a mans knowledge consisteth in knowing an A. and a B. because he beginneth by them But S. Paul Phil. 3.9 and in many other places opposing the righteousnesse by the Law to the righteousnesse by faith cutteth off this shift for as the righteousnesse by the Law is the same which consisteth wholly in the obedience to the Law euen so the righteousnesse by faith is the same which consisteth wholly in faith otherwise there were no opposition And in the fourth to the Romanes he maintaineth that Abraham and Dauid were not iustified by workes yet he speaketh of them not as when they began or before they began to be regenerate but when they were well forward in godlinesse namely when Abraham offered his Sonne and when Dauid writ the 32. Psalme In which Psalme Dauid saith S. Paul declareth that mans beatitude consisteth in this that God imputeth vnto him righteousnesse without workes Faith therefore cannot be without workes yet doth it iustifie alone and without workes as our eyes are not without our eares yet doe they onely see and that without any helpe of the eares XVI DEMAND That when the fault of sinne is taken away the punishment also is taken away ANSVVERE THis is likewise slanderous for we doe not say that when God hath pardoned the fault all punishment is necessarily taken away but onely that punishment which is satisfactorie to Gods iustice For there be punishments which serue to amend man yet not to pay God to correct our vniustice yet not to satisfie Gods iustice and these are Exercises and Trials not Payments which cannot be made after the fault is forgiuen and this do we proue 1. Because God is no mocker neither doth he contradict himselfe But it is a mockery to forgiue a man his sin and not the punishment of his sinne to tell him I forgiue thee thy debt not the payment of thy debt our sins are debts as it is said in the Lords Prayer the payment whereof is punishment 2. Againe because Iesus Christ paid not otherwise for our fault but by bearing the paine he therefore payed for the paine and there was but one payment for both It is therefore the forging of a new Gospell to imagine that he paid more for the one then for the other for if he hath fully paid for the fault then also for the paine And if he hath fully paid for our paine the same was for our acquittall and to discharge vs. 3. Likewise because God is iust it were iniustice to punish a man with satisfactory paine that hath no fault so consequently is not faulty The fault therefore being taken away the paine is also taken away XVII DEMAND That God created not all men to a like estate but that he created some to be saued some to be perpetually damned ANSVVERE THese words thus rawly propounded may be mistaken and otherwise vnderstood then we do beleeue In this sense they be true That God hath predestinate some to saluation in his sonne and others he hath preordained to damnation for their sinnes which he fore-saw for God damneth none but for their sinnes neither doth he delight in the destruction of his creature as also he hath not chosen some rather then other some in regard they are better but to the end to make them better neither doth he fore-see any other goodnesse in that creature then the same which he will infuse into him For he is the spring of all the goodnesse that is in the creature The Apostle S. Paul is expresly of our minds in the ninth of his Epistle to the Romanes and in the first to the Ephesians vers 4. as also the Iesuites do confesse the same hauing of late herein ranked themselues with vs as being forced by the truth For whereas the common opinion of others is That God elected to saluation these whom he fore-saw should be good men and that should doe good workes so to merit saluation Bellarmine on the other side disputeth tooth naile against it in the tenth Chapter of the second Booke of Grace and Free-will saying God chose not men because they should bring forth the fruits of good workes and perseuere in good workes but he chose them to make them doers of good works and perseuerers in goodnesse toward the end of the 12. Chap. he saith thus If God predestinated men because he foresaw that they should make good vse of free-will why did he not predestinate the Tyrians and Sidonians of whom Iesus Christ spake Matth. 11. and of whom the truth doth testifie that they could well haue vsed their free-will and yet saith

receiue wounds is but a small matter in regard of beleeuing that a Pen-knife could at one onely blow hit in 10. thousand places of one selfe-body 30 Wee also demand sith the Church of Rome doth hold that it is no consecration vnlesse the Priest haue an intent to consecrate how the people that is there to adore the Host may know whether the Priest had an intent to consecrate or to doe as the Church of Rome doth for feare of Idolatrie in adoring the Bread that is not consecrated 31 Also whether the aduice of Pope Adrian supported by the Councell of Constance ought heerein to be followed which willeth not that they should adore the Host simply but conditionally in saying to himselfe I doe adore thee if thou be Christ for that is to adore at all aduentures 32 Againe if Iesus Christ after the Eucharist had reserued some Hosts for hee might and it is not credible but that if a loafe broken into so many pieces there yet remayned some crummes vvee demand therefore whether these reserued Hosts were also crucified the next day or else whether Iesus Christ at one and the same time were suffering vpon the Crosse and not suffering vnder the formes on the Crosse in one place and without the Crosse in another dead in the Sepulchre and aliue in the Pixe for if hee had beene crucified in the Pixe they must also haue layde in the same Pixe the Crosse the Souldiers the Speare and the Crowne c. Now if this Crosse be not vnder the Host and yet Iesus Christ is there crucified it followeth that he shall be there crucified without a Crosse and smitten without a stroke 33 Whether in the sixt Chapter of Iohn in these words If you drinke not my bloud you shall haue no life the Eucharist be spoken of For if it be not there spoken of how commeth it that the Doctors of the Romish Church doe alleadge this Chapter and this verse for their realtie and corporall eating but if it be there spoken of why doe they depriue the people of life by taking away the Cup It is to no purpose heere to alleadge the concomitance for he that taketh the bloud in the Host drinketh not now Iesus Christ saith expresly that if wee drinke not his bloud wee shall not haue life 34 Againe in as much as it is manifest impietie to oppose our selues against Gods ordinance vvee demaund how the Councell of Constance can excuse it selfe which in the 13. Session confesseth that Iesus Christ instituted and administred the Sacrament vnder both kindes and that in the Primitue Church the faithfull receiued both kindes and yet neuerthelesse complayneth that in some parts of the world some did rashly presume that the Christian people ought to receiue the Sacrament vnder both kindes That is to say that it is rashnesse to desire to imitate Iesus Christ And it saith that the custome to deliuer it vnder but one kinde being by reason brought in ought to be holden for a Law It also declareth all such as shall contradict it to be Heretickes and grieuously punishable but by the Secular power Doe they not heere confesse that the Gospell and the Primitiue Church are opposite to the Church of Rome at this day and presume to be wiser then Iesus Christ and ranke him among Heretickes and men punishable 35 Whether the Popes pretended power to giue and to take away Kingdomes and to dispence vvith Subiects for their Oath of Alleageance be by Diuine right or whether it be but an humane order or pollicie onely 36 Wee also demand whether the Pardons that the Pope giueth vpon condition to commit some notable wickednesse be auaileable as when in the yeeres 1588. and 1589. he granted seauen yeeres of Pardon to all that would ioyne with the holy Vnion and band themselues against their Prince yet hee a Catholicke Romane 37 Wherefore the people are so forward in going to the Iubile at Rome to purchase the great Pardons considering that at all times they may obtayne full pardon and sixe or seauen hundred thousand yeeres of Indulgences to spare 38 If a man needing but tenne thousand yeeres of Pardon purchaseth an hundred thousand what shall become of the fourescore and tenne thousand that remaine for this cause there are at Rome some Churches where a man may in one day purchase full pardon for all sinne and eighteene or twentie thousand yeeres of Pardons ouer-plus what shall become of this surplussage and ouer-plus of Indulgences besides the full remission Doth the Pope pardon the payne of future sinnes and giue Indulgences of prouision 39 Aboue all the rest sith the Pope vaunteth himselfe to haue in the Treasurie of the Church all the sufferings and super-aboundant labours of the Saints Monkes and Martyrs which hee conuerteth into payment for the punishment due to others distributing them by his Indulgences wee demand 1. Who laid vp these sufferings of the Saints in the Popes Treasurie 2. When began this distribution 3. How shall wee be assured that God will receiue them in payment for vs 4. And wherefore receiue other payments considering that the death of Christ Iesus is a payment sufficient 5. Doth Iesus Christ giue to any man power to pay a debt alreadie fully acquitted 6. Hath the Pope also in the Treasurie of the Church the paines and labours of Noah of Abraham of Iacob c. 7. And vpon what consideration did not the high Priests vnder the Law distribute them to the faithfull in their dayes or why neither Iesus Christ nor his Apostles neyther their Disciples in all the first ages after Iesus Christ neuer distributed any Indulgences to the dead 9. Neyther celebrated any Iubile 10. Neyther established any priuiledged Altars where-vpon whosoeuer can procure the saying of certayne Masses shall fetch one soule which so euer he will out of Purgatorie 11. Neyther granted Bulls to free any soules out of purgatorie 12. Neyther tyed Remission of sinnes to a certaine place where the Pardons are laid vp 13. Neyther gaue out hallowed graines or Agnus Dei seruing for the remission of sinnes Is all this now done because the Popes are more full of Inuentions then the Apostles or that God is now more liberall then heretofore 40 Whether the Pope hath power to giue to some a higher degree of glory in heauen then to other some If he haue this power wee demand where or when God gaue it him If he haue it not why doth he attribute it to himselfe as Innocent the third in his Bull Ad liberandam which is in the end of the Counsell of Lateran where he pomiseth an augmentation or encrease of glory to those that will goe to the holy warre but to such as will not goe in person but send a man at their owne charge he giueth them no more but Remission of all their sinnes As likewise the last Councell of Lateran in the ninth and tenth Sessions attributeth to Leo the tenth