Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_n	work_v	wrath_n	75	3	6.9601	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10352	A refutation of sundry reprehensions, cauils, and false sleightes, by which M. Whitaker laboureth to deface the late English translation, and Catholike annotations of the new Testament, and the booke of Discouery of heretical corruptions. By William Rainolds, student of diuinitie in the English Colledge at Rhemes	Rainolds, William, 1544?-1594.	1583 (1583)	STC 20632; ESTC S115551	320,416	688

inuinciblie for when S. Paule saith vve are coheires vvith Christ yet conditionallie that is if vve suffer vvith him that vve may also be glorified vvith him he sheweth the excellēt dignitie which in Christ we are called vnto beinge graffed into that vine and made members of his bodie and partakers of the diuine nature he doth shew and deduce this that as Christ our head suffered first and those his sufferinges were not only media meanes but also causes efficient of his glorificatiō in some respect so from him the lyke vertue is deriued vnto vs his members for as it behoued Christ to suffer and so to enter into his glory as he humbled him selfe to the death of the crosse propter quod for vvhich cause God exalted him so his members by tribulations folow where he is gone before and not by faith only but also by patiente suffering inherite the promises and such sufferinges workes of charitie are semen and fundamentum the verie foundation and seede growing to life euerlasting as the Apostle calleth them And in this comparison cōsisteth the dignitie of our Christianitie as in S. Paule euery where appeareth for vvhom he hath foreknovven he hath also predestinated to be made conformable to the image of his sonne that he might be the first borne in many brethrē And albeit the sufferings of this life wayghed in them selues are short and transitorie and therefore can not be condigne to the glorie to come vvhich shal be reuealed in vs yet being wayghed as rysing and wrought in vs by the spirite of God sanctified in the bloud of our Sauiour and applied to his honour so this our tribulation vvhich presentlie is momentanie and light vvorketh aboue measure exceedinglie an eternal vveight of glorie in vs. And S. Paule els-where most diuinelie conioyneth both these in one so as a man can not deny this effect to Christian mens workes but first he must deny the same to the workes of Christ vve see Iesus saith the Apostle because of the passion of death crovvned vvith glorie and honour that through the grace of God he might tast death for all for it became him for vvhō all thinges and by vvhō all thinges that had brought many children into glorie to consummate the author of their saluation by his passion for be that sanctifieth and they that are sanctified all of one for the vvhich cause he is not ashamed to call them brethren In this diuine discourse S. Paule compriseth the maner of Christes glorificatiō and of Christians of him as the head of vs as the mēbers of him as the roote first begotten brother principal anointed with oyle of exultation prae participibus aboue his felovves vs as braunches seconde brethren inferior receiuing of his fulnes yet so that we alway continue in the same race and course according to our measure and proportion and so are made conformes conformable to our head vvho is the firste borne amongst many brethren The sum of al is this that as in the place cited by M. Martin glorification in Christ sheweth his workes to haue bene the causes efficient thereof and in Christ passion and glorification are so compared together as the cause and the effect and one inferreth the other so in vs Christians his members compassion in the Apostles sense and conglorificatiō proueth lyke cause and effect and one is concluded of the other and this shal appeare more plainlie by that which ensueth You vnderstand not S. Paule alleaged by your selfe when of his wordes Donum Dei vita aeterna eternall life is the gift of God you conclude ergo it is not gotten by our trauails fot the Apostle meant nothing lesse then any such illation which in so manie places he refelleth And if these two grace and vvorkes be so opposite in Christians that one must destroy the other then consider I pray you the force of these argumentes In feare and trembling vvorke your saluation sayth S. Paule ergo our saluation is of workes and therefore not of grace our afflictions and calamities susteined patientlie vvorke our glorie ergo it is not of grace he that sovveth sparinglie sparinglie also shal reape and he that sovveth in blessinges of blessinges also shall reape that is he that geueth almes aboundantlie shall haue in heauen aboundant reward and he that geueth lesse shal haue his reward proportionable ergo heauen is not of grace Come ye blessed saith our sauiour receaue my Kingdome why so for what cause for because you haue done the workes of charitie you haue fed the hūgrie harboured the stranger visited the sick succoured the diseased c. ergo heauen is not of grace he that is not a hearer but a doer of the lavv shall be blessed in or for his vvorke ergo not by Gods grace and mercy and so forth infinite such argumentes might be made after the paterne of M. Whit. and proue as wel and yet notwithstanding how many so euer they be be they a carte-loade they are all wicked and not worth a straw and no more is his And the Apostle intended nothing els in so sainge but to commend the grace of Christ which is the true cause of merite or good workes and not to deny the value of good workes as he might haue learned of S. Austine noted vpon that place in the new testament were it not that he disdaineth him and plainly accompteth him a superstitious and Sorbonical papist for geuing that sense and interpretation And vpon these his good argumēts fourthlie I say M. Whit. vnderstandeth not the state of the question where of he writeth for if he had he woulde neuer talking of Christians regenerate by the spirite of God haue imagined a contrarietie betweene grace and vvorkes mercy and iustice inheritance and purchase which although perhaps it is not so easelie conceiued in buying a peece of lande yet is it not hard to be conceiued in buyinge or procuringe heauen no harder then it is to beleeue that we shal enioy heauen by Gods infinite grace and mercy yet for al that by right and iustice because Christ our sauiour hath trulie and fully paid for it and S. Paule and S. Austine of old haue many tymes notified vnto vs the recōciliation of these two which to ignorant men seeme so opposite That heauen is of grace S. Paule cited by M. W. proueth that it is of vvorkes any one of those places sheweth which last of all I noted and in the same epistle whence M. W. taketh his argument the same S. Paule most euidentlie declareth where he saith In the iust iudgement God vvill render to euerie man according to his vvorkes to them truly that according to pacience in good vvorkes seeke glory honour and incorruption life eternall but to them that are of contention and that obey not the truth but geue credite to iniquitie vvrath and indignation Tribula tion

and anguish vpon euerie soule of man that vvorketh euill of the Ievv first and of the Gentil but glory honour and peace to euery one that vvorketh good to the Ievv first to the Gentil for there is no acceptiō of persons vvith God by which wordes also he clearlie refuteth that distinctiō of media and causes efficient wherein M. whit seemeth well to please him selfe and twiteth M. Martine with ignorance thereof for when he layeth in indifferente balance good workes and euill and so maketh one the cause of heauen as the other is the cause of hell to which effect the place is flat and euident M. W. must be content to geue ouer that inuention how dearely soeuer he esteeme it except he wil say that sinnes are the meanes but not the cause efficient of damnation That heauen cometh of mercy S. Paule sheweth at large in the first and second chapter to the Ephesians that it cometh of iustice the same S. Paule sheweth when he saith There is laid vp for me a crovvne of iustice vvhich our lord vvill render to me in that day a iust iudge and not only to me but to them also that loue his comming when he saith in iust iudgement God vvil render to euery man according to his vvorkes and iustice requireth that as God should punishe the vvicked so he should revvard the good it were iniustice to do otherwise as he sayth to the Hebrues That heauen commeth by adoption and of inheritance M.W. sayth it and though he proue it not we beleeue it because it is true but that it is not gotten by vvorkes and trauayls this we deny because it is false and S. Paule refuteth when he compareth the crowne of heauen to a pryce or garland which is proposed to wrestlers runners or such like thereby declaring thus much that as the first is gotten by running and labouring so is the second by payne and wel working and the same our Sauiour signified when he sayd The kingdome of God suffereth violence and the violent beare it avvay The same is proued by that ordinarie phrase wherein heauen is called merces operum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyre paiment vvages stipend or pryce of vvorks The same is proued by S. Paule whereas though the worde properly sound in the better part yet for truth of doctrine he vseth it indifferently as well for the payment of eternall damnation which sinners receaue for their iniquities in hell as the contrary payment of eternall saluation which good men receaue for their holines in heauen So he saith in the epistle to the Hebrues that all preuarication and disobedience hath receaued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iuste retribution and payment as afterward in the same epistle that Abrahā Isaac Iacob and Moyses for Christs loue susteyned all affliction hoping for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust retribution or paiment and in the same chapter he putteth the beleefe of this pointe as a first principle in Christian religion for so he speaketh He that commeth to God must beleeue that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that vvill repay men for their good vvorkes which point sith you haue not yet learned it foloweth that you are very greene and a mere nouice in Christian religion And S. Austin whose iudgement agreeing with S. Paule I trust you will esteeme as wel as before you did Luthers in sundrie places expounding these wordes of S. Paule 2. Timoth. 4. My resolution is at hand I haue fought a good fight I haue consummate my course I haue kepte the fayth concerning the rest there is layd vp for me a crovvne of iustice vvhich our lorde vvill render vnto me in that day a iust iudge neuer maketh doubte of this veritie He vvill render sayth S. Austin being a iust iudge for he can not deny the revvarde vvhen he seeth the vvorke I haue fought a good fight that is a vvorke I haue consummate my course that is a vvorke I haue kepte the fayth that is a vvorke there remayneth to me a crovvne of iustice this is the revvard but in the revvard thou doest nothinge in the vvorke thou art a doer but not alone the crovvne commeth to thee from him the vvorke from thy selfe but not vvithout his helpe And agayne VVhy vvill God render to me a crovvne of iustice because he is a iust iudge VVhy a iust iudge because I haue fought a good fight I haue consummate my course I haue kepte the fayth therefore being iust he can not but crovvne these thinges By these vertues sayth the same doctor imparted to vs from God a good lyfe is ledde in this vvorlde and lyfe eternall the revvarde thereof is repayed in the next for here these vertues are in acte there in effecte here in vvorke there in revvarde here in office there in ende And he doubteth not to call them the very pryce whereby as I may say we buy heauen with which worde you are so much offended And that this iustice nothing diminisheth gods mercy or this purchase our adoption as you very simply imagine the same doctor in very many places teacheth To note one for all explicating the place of Timothee before touched God vvill render to me sayth he a crovvne at that day a iust iudge He said not he vvill geue but he vvill render vvhen he gaue he vvas merciful vvhen he shal render he vvil be a iudge because mercy and iudgement shall I singe to thee ô Lorde but forgeuing our offences he made him selfe a debtour of a crovvne there I obteyned mercy our lord therefore is mercifull first but aftervvardes he vvill render a crovvne of iustice Is not a crovvne sayth he els-where disputinge this matter more at large rendered as due to good vvorks yet because God vvorketh those good vvorkes in vs therefore he crovvneth vs in mercy c. This may serue to informe you a litle in the state of this question and for your further satisfaction I referre you to the Catholike new Testament in English especially those places whence you commonly fetch your arguments agaynst this necessary parte of Christian lyfe and fayth Finallie I say you vnderstand not your self and your owne doctrine when you write that such vvorkes though they be not causes efficient of saluation yet are they necessarily to be done except vve vvil be excluded from grace and glorie For how stādeth this with your doctrine of only fayth how wil that alone serue the turne if now of necessitie good workes must come to helpe forth the matter Thinke you that impertinent distinction of causa efficiens medium can serue you the whole course of your doctrine whole bookes and cōmentaries of your maisters brethren being against you some there are sayth Flacius Illyricus vvho drousely vvayghing the matter thinke this to be the cōtrouersie properlie betvvene vs the papistes vvhether good vvorks

the Prophete Esaie so in the first part coupling both toghether he sheweth what is perfect penance as likewise doth our Sauiour in S. Matthew where he condemneth that Pharisaical error but that wickednes being remoued the thinges in them selues he approueth calleth them the iustice of Christians who for the same haue their revvard vvith God and that M. W. replie not this to haue bene a Iewish ceremonie and therefore abrogated he may learne if he know not or he may remēber if he haue forgotten that this is a duetie morall and therefore practised not onlie in the law but also out of the law and before the law and after the law both in the tyme of nature and grace Touching the lawe of nature before the law of Moyses I referre him to S. Hierome in his booke against Iouinian partlie because those examples are by him wel set forth and vrged against Iouinian partlie because M.W. may withall finde that his opinion is not new but was of old defended by that fleshlie heretike This morall duetie grounded on the law of nature God confirmed and established by his writtē law as we reade in the booke of Numbers Thus vnder the law the prophet Dauid did penāce Thus out of the law the Niniuites did penance and God approued their doinge Thus that wicked Kinge Achab did penance the scripture alloweth him therin Thus in the time of grace S. Paule chastised him selfe and enioyned penance to others The Apostles vsuallie enioyned fastes before they ordered priestes as appeareth in the Actes This kinde of fast and penance vsed Timothe whē though otherwise weake feeble he altogether abstayned from wine so far forth that the Apostle S. Paule thought it needeful to appoint require him to vse a litle vvine because of his vveake stomake and manie infirmites Touchinge which place were it not that M.W. hath already condemned the fathers as erringe in this point I could wish him quietlie and consideratlie to reade S. Chrisostomes notable homelie tom 5. Homelia 1. ad popul Antioche Finallie in one worde that true Christians should thus doe that is vse prescript kinde of fastinge and discipline in the new testament our Sauiour euidentlie foretelleth when he saith in excuse of his Apostles because they fasted not as did S. Ihons disciples Can the children of the bridegrome mourne as long as the bridegrome is vvith them but the dayes vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast which fast must necessarilie be vnderstoode of a fast d●ffering from that which they obserued with Christ And so nether can be vnderstood of the fast from sinne for so Christ would not allow them to breake their fast nether of fast as fast signifieth temperance in diet for Christ neuer allowed them excesse or intemperance and brieflie cā signifie no other fast but such as the Church after Christes departure vnto these dayes hath and yet doth obserue Agaynst al this M. W. alleageth two Greeke wordes of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is accordinge to his sense seueritie of discipline in punishing the bodie the English Testament tourneth it sparing the bodie whereunto the Apostle opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the same place is trāslated satisfying of the flesh And what meaneth M.W. by this allegatiō thinketh he that the Apostle discommendeth the first and exhorteth men to the second is he so verie an Epicure that he can but once imagine of S. Paule that he should wish men to pamper vp their bodie and employ them selues to satisfie the flesh if he meane so let him speake plainlie that men may see to what filthines this new Gospel tendeth If otherwise why alleageth he those wordes in this place and against fasting and penance why at all alleageth he the bare wordes without a cōmentarie Touchinge the sense let the reader peruse the Annotation vpon the same in the Catholike English Testamēt he shal quickly see what pithe there is in M. W. greeke citations with which I know not to what purpose he would seme to illuminate his writinge Verie wel and succinctlie Theodorete geueth the sense of that place otherwise obscure and hard Oportet sua sponte abstinere non tanquam ab abominandis sed tanquam a suauissimis The Apostle meante not to withdraw men from abstinence they must abstaine from meates and drinkes not as from things impure and abominable for that is Iudaical but as from things pleasant and delectable to the flesh and this is Christian His reason why he disliketh the former workes of penance is because they are iniurious to Christs passion ond death the onlie price and satisfaction for sinnes This argument is al one with the last of priesthode and therefore in parte is satisfied alreadie For a surplusage I adde that these and the lyke reasons procede rather of ignorance then ought els therefore if he would first learne what is the meaning of the Catholike Church and all Christians he would neuer so idlie trouble the world with such stuffe nor so wickedlie controule the learned auncient Bishops and withal he might ease him selfe of some labour Verie diuinelie saith the holie Councel This satisfaction vvhich vve vndertake for our sinnes is not ours so that it is not by Christ Iesus for vve that of our selues as of our selues can do nothing by his cooperatiō vvhich strengtheneth vs can do al things so man hath not vvhereof to glory but al his gloriation is in Christ in vvhom vve liue deserue and satisfie doing fruites vvorthie of penance vvhich of Christ haue force by him are offered to the father and by him are accepted of the father Thus the Councel whose doctrine wel vnderstoode maketh far more for the honour of the Crosse and bloud of Christ then doth our aduersaries without comparison And surelie ether our lucke is euill in these our dayes whose happe is to fal amongst such peruerse aduersaries that what-soeuer we can do one way or other wil gnawe at it or els our aduersaries lotte is strange and maruelous amongst whom scant any one can frame an argument against vs but presentlie he hath a brother of his owne that is readie to pul him by the sleeue and cal him foole for his labour M.W. reproueth the fathers and in them al catholikes for that by our workes we pull from Christ and diminish the vertue of his bloud Contrary-wise that most graue and learned father Iohn Brentius so M. Iewel calleth him inueigheth against vs for that by our workes we geue to much to Christ and magnifie more thē we ought the vertue of his Crosse and in truth if there were any fault in the doctrine of the Church Brētius reason carieth far more probabilitie thē M.W. Thus he reasoneth Iactat Sotus se Christo nihil detrahere sed potius glorificare sed cōtra