Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	work_n	worthy_a	36	3	6.3629	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07949	The tryall of the nevv religion Contayning a plaine demonstration, that the late faith and doctrine of the Church of Rome, is indeede the new religion. By Thomas Bell.	Bell, Thomas, fl. 1593-1610.	1608 (1608)	STC 1832; ESTC S101552	27,259	56

of the Scriptures First therefore seeing the Pope may Erre in faith and doctrine Secondly seeing many Popes haue so Erred De facto And thirdly seeing this strange faith was not hatched or heard of in the World for the space of one thousand and fiue hundred yeeres no not in Alphonsus his dayes as wee haue heard alreadie I cannot but perforce I must conclude that it is a rotten ragge of the New Religion CHAP. 9. Of the condigne so supposed merrite of workes TRue it is I freely grant that the holy Fathers doe often vse the word Merrit and doe often call the workes of the Faythfull merritorious yet this they doe not for any worthines of the works but for Gods acceptation and promise sake who hath promised and will performe not to suffer so much as one cuppe of cold water giuen in his Name to passe without reward That is to say the Fathers terme good workes merritorious because God hath promised to accept the workes of the Faythfull as vvorthy for the vvorthines of his Sonne and for his merites to reward them with heauen as if they had merited the same For which respect either euer or almost euer they ioyne Merrite and Grace together Of this subiect I haue written at large in my Suruey of Popery I will now onely say with their deere Abbot Bernard It is sufficient to merrite to know that our merrites are not sufficient True it is likewise that not onely the Fathers generally but the best popish Schoole-Doctours also Durandus Aquinas Gregorius Ariminensis Dominicus Scoto Marsilius Waldensis Burgensis and sundrie others do vniformly and constantly affirme that no mans workes how holy soeuer they be eyther are or can be meritorious properly but onely merritorious in an vnproper large kind of speech as is already said This is proued at large in my other bookes True it is thirdly that the religious Fryer and popish Bishop Iosephus Angles telleth the Pope roundly that it is the constant and vniforme fayth of all the holy Doctors that the best and holiest mans works vpon earth neither are nor possibly can be merritorious or worthy of eternall life if Gods holy free promise be set aside Without the which saith Angles in the name of all the rest the best works of all are altogether vnwoorthy of so great reward His expresse words are these prorsus digna wholy vnworthy Where I with the Reader to obserue seriously with me this word prorsus which signifieth wholy for if out best workes be wholy vnworthy of the reward or glory as Iosep Angles in the name of all the holy Fathers Doctors telleth the Pope both grauely and cōstantly then doubtles the best works of all can no way be meritorious The case is cleere for to be meritorious as euery childe knoweth is to be worthy And consequently seeing to be worthy and to be meritorious is all one our workes which are no way worthy but euery way prorsus vnworthy can no way be meritorious When any Papist in the world can truly disprooue this Illation let me be his bondslaue for his reward Againe for the simple Readers helpe and capacitie this is the state of the Controuersie The Papists hold that mans works doe condignely or woorth●ly which is all one merite eternall reward I in the name of all Catholiques and good Christians doe hold and constantly defend the contrary Now to merrite is to be worthie ●s is both already prooued and of it seife euident but the best workes are no way woorthy as is alieadie proued Ergo the best workes doe no way merrit If this argument be well marked all papists are cōsounded euerlastingly True it is fourthly that the Iesuite S. R. Robert Parsons indeede I challenge the man in his supposed and pretended Aunswere to The downefall of Popery hath set downe these Cōclusions against both the Pope and hims●lfe The first Conclusion There is merite of eternall life and our supernaturall vvorkes done by Gods grace are meritorious of eternall life and glory The second Conclusion Good workes done in Gods grace are condignly merritorious of eternall life The thi●d Conclusion This condigne merrite is not absolute but supposeth the condition of Gods promise made to reward it These are the Iesuits Conclusions set down by the best aduise of his best learned friends among whom the Iesuiticall Cardinall Bellarmine must needes be one Which Cōciusions for all that doe euidently prooue as much as I desire True it is fiftly that the late popish Councell of Trent hath accused all such as 〈◊〉 or not beleeue the condigne merrit of mans works And cōsequentlie it hath made that an Article of Popish faith ô wonderment of the World which was no poynt of fayth in the true Catholique Church for the space of 1540. yeeres viz. The condigne merrit of mans work amonster lately borne at Rome Now to take away all wrangling true it is I will it not deny that the Councell of Trent hath not the word condigne but it hath another worde equiualent to the same viz. True merrite And therefore to answere as the Iesuite doth that the Councell hath onely the word true not the word condigne is meere foolery For to merrite truly and condignly is all one Otherwise let our Iesuite tell vs howe one can merrite that thing truly which he doth not worthily and condignelyd serue Yea to the Iesuites euerlasting shame and to the vtter confusion of all his lesuited brethern S. R. him selfe doth most plainly against himselfe testifie the same to all the world These are his expresse words That good workes are a condigne or w●orthy merrite of Heauen followeth of that they are a true merit thereof because as I thinke onely condigne merrite is true merrite Thus writeth our Iesuite I alledge his vvordes truly as I will auoswere before God And consequently seeing true merrite and condigne merrite is all one euen by the Aduersary his free grant it followeth of necessity that the Councell decreed the condigne merrite to be a matter of sayth First therefore seeing the Fathers and Schoole-Doctors doe all generally deny the condigne merit of mans workes Secondly seeing all the Fathers best learned Papists doe all vniformely affirme that the best works are altogether woorthy of heauen Thirdly seeing the Iesuites owne conclusions doe prooue the same against himselfe Fourthly seeing this deformed monster condigne merrite of workes I meane is yet scarce three-scote yeeres of age I cannot but perforce conclude with this incuitable illation Ergo it is but a rotten ragge of the New Religion CHAP. 10. Of Transubstantiation in Popish Masse THE popish Transubstantiation in their Masse is to themselues so vnceritaine that they cannot toll in the world what to say or thinke thereof Rupertus a famous popish Abb●r holdeth that the Bread is vnited hypostatically to the Sonne of God Caietmus Henricus and Capreolus are of an other opinion Ioha●●es Parisiensis held also that the