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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

Christ imputed to us by faith And so also doe the Divines of Coleyn teach that we are Iustified by the righteousnesse of Christ not as it is without us abiding in him but as the same being apprehended by faith is imputed to us CHAP. IV. Certaine objections of the Adversaries answered concerning this matter of Iustification FIrst the ambiguitie of this word Iustificare seemeth much to misleade you in this point for you will have it to signifie and import to make a man iust who before was uniust by a quality of Iustice inherent in his owne person And true it is That whosoever is Iustified is also sanctified so that hee hath in some sort a Sanctitie or Iustice inherent in his owne person by the operation of Gods spirit within him This then which you call Inherent Iustice in a man is the same that wee call Sanctification and is not all one with Iustification but is a fruit effect and consequent of it Neither doth the word Iustificare to Iustifie evermore so signifie but sometimes it signifieth to declare or approve one to be Iust as in Psal. 51.4 and Rom. 3.4 where it is thus said to God himselfe That thou mayest be iustified in thy sayings meaning that thou maist bee declared or approved to be Iust. And so in the first of Tim. 3.16 Christ is said to be Iustified that is declared or approved to be iust And this sense also doth S. Iames in his second Chapter of his Epistle say That a man is Iustified by vvorkes that is declared or approved to be Iust by them as being the fruits and declarations of his faith And sometimes againe it signifieth by a Iudgement or sentence to absolve and acquit a man of faults and crimes laid to his charge of all punishments to the same belonging as in Pro. 17.15 it is said Hee that Iustifieth the vvicked and hee that condemneth the Iust even they both are an abhomination unto the Lord that is hee that absolveth or acquiteth a wicked man in Iudgement when contrariwise he should be condemned and he that condemneth a Iust and innocent person who should of right be acquited both these are abhominable in Gods sight Where you see that to Iustifie the wicked is not by alteration of qualities actuallie to make a man Iust who before was unjust but it signifieth by sentence and Iudgement to acquit and free him that is accused And thus is the word Iustifie taken in S. Pauls discourse touching this matter as to omit all other places is manifest by that one place of Rom. 8.33 34 where it is said thus VVho shall lay anything to the charge of Gods elect It is God that Iustifieth who is he that condemneth Where you see that the word Iustifie is set as opposite to the word Condemne and consequently signifieth an acquiting cleering freeing or discharging of whatsoever may bee laid to the charge of anie of Gods elect and chosen children 2 Neither can anie rightly conclude because this righteousnesse of Christ is thus said to be imputed by faith that therefore it is onely an imaginarie and phantasticall Iustice and no Iustice or righteousnesse indeed yea such blasphemies must be detested For the word Imputed doth not diminish or detract from the truth of the Iustice as though it were imputed or reputed for Iustice which were none revera but it signifieth that as it is in it selfe a most pure full perfect and complete righteousnesse being farre above the best righteousnesse that is to be found in anie earthly Saints or such as be meere men so doth God accordingly reckon and esteeme of it So that although we be most uniust in respect of our selves yet by having Christs righteousnesse imputed to us we are in him really and truely Iust righteous and without all spot staine or imperfection For Christ with all his merits righteousnesse satisfaction and obedience is not by way of fancie opinion conceit or imagination but revera actuallie and verilie bestowed and given of God to all his faithfull and beloved children Vnto us a childe is borne unto us a sonne is given saith Esay the Prophet And againe it is said That God so loved the vvorld that he gave his onely begotten Sonne c. And it is said againe that He vvas given of God his Father to the Elect and that those Elect were likewise given of God to him Agreeably whereunto speaketh also S. Paul saying that Christ is made unto us of God vvisedome and righteousnesse and sanctification and redemption that as it is vvritten vvhosoever glorieth should glory in the Lord. Seeing therefore Christ with all his obedience and righteousnesse is given unto us of God and that wee take and receive him by faith there can be no doubt but that he is as verilie and reallie become ours as anie mans lands possessions or goods become his which he hath by lawfull conveyance or gift from another man 3 But when we say that Faith only Iustifieth in Gods sight you further obiect that this word Onely is more then is in the Scripture to be found Howbeit you may observe that in the Gospel of S. Marke Christ said thus to one Be not afraid onely beleeve But neither are these words Trinity Consubsta●tiall c. expressely found in the Scripture but so long as the effect and equivalencie of them is there found it sufficeth In like sort if words equipollent or equivalent to this word Onely be found in the Scripture it sufficeth What is then the sense of this word onely in this position Faith onely iustifieth it is added to exclude vvorkes and their merit from being anie cause of that our Iustification in the sight of God Now then when the Scriptures expresly and plentifully affirme that vvee are Iustified by faith vvithout vvorkes and by faith and not by vvorkes is it not as much as if they had said in plaine termes that wee are Iustified by faith onely Againe when the Scriptures say and teach that vve are Iustificati gratis and ex gratia and per gratiam Iustified franckely and freely that is for nothing paid or performed on our parts and of grace and by grace Doe not these words fully import and cleerly shew that we are Iustified without anie merits or workes of our owne deserving it Can anie thing be more plainely declared 4 Neverthelesse they still seeke refuges and therefore sometimes say that When S. Paul speaketh of the Workes of the Law excluding them from Iustifying in Gods sight he meaneth only the vvorkes of the Ceremonial Law and not the vvorkes of the Morall Law But indeed S. Paul speaking of the Workes of the Law verie apparantly meaneth as well the Workes of the Morall law as of the Ceremoniall for when he saith that Not the hearers of the Law but the doers of the Law shall be Iustified can this be intended onely of the Ceremoniall law without anie regard at all had to the Morall Or when

he speaketh of the whole Booke of the Law saying that It is written Cursed is every one that continueth not in all things that be vvritten in the booke of the Law to doe them doth not this extend to the Morall Law or can these words be restrained only to the Ceremoniall Yea when he further saith thus I had not knowne sinne but by the Law for I had not known lust or concupiscence to be sinne except the Law had said Non concupisces Thou shalt not covet or Thou shalt no lust doth not everie one hereby most plainly perceive of what Law it is that he chiefly speaketh meaneth namely that it is principally of the Morall Law that is of the Decalogue or Law of the Ten Commandements For to what other end else is it that he there expresly and by name rehearseth and bringeth in one of those ten Commandements But yet further he sheweth that there be but two waies of righteousnesse namely the righteousnes that is of the Law and the righteousnes which is of faith and saith that Moses describeth the righteousnesse which is of the Law in this sort viz. That the man vvhich doth those things shall live by them But the righteousnesse vvhich is of faith speaketh after another manner and he sheweth it to consist not in anie doubtfull questioning but in a firme beleeving in Christ vvho is the end of the Law for righteousnesse to every one that beleeveth When therefore he here againe saith touching the vvorkes of the Law and the righteousnesse compassable that way That the man that doth those things shall live by them is it his meaning thinke you that hee that observeth the workes of the Ceremonial Law only without observing or doing anie of the workes of the Moral Law shall live thereby and enioy everlasting happinesse I presume none can be so absurd or unwise as to thinke it It is then a thing verie manifest that hee speaketh not onely of the workes of the Ceremonial Law but of the workes also of the Morall Law and of these chiefly excluding aswell the works of the one as of the other from being anie cause of our Iustification in Gods sight And this is so much the more evident because S. Paul yet further in that his dispute of Iustification excludeth not only the Iewes but the Gentiles also from all hope of Iustification by the Law teaching that they both are to expect iustification in Gods sight Not by the vvorkes of the law but by faith in Iesus Christ. Now yee know that the Gentiles be not bound to the observation of the ceremonial law as the Iewes were but the Gentiles aswell as the Iewes bee bound to the observation of the moral law of the ten Commandements When therefore S. Paul teacheth that aswell the Gentiles as the Iewes are to expect Iustification not by the workes of the law but by faith in Christ it is apparant that he must needes meane to exclude herein aswell the workes of the Moral law whereto the Gentiles are bound as the workes of the Ceremoniall law whereto the Iewes onelie were bound and not the Gentiles for otherwise you will make him a verie vaine and idle disputer in this point as in respect of the Gentiles 5 Howbeit being thus repulsed from this hold they then retire and returne to their old wonted and ordinarie nold wherein they seeme to repose their greatest strength and that is the same which is before mentioned namely that S. Paul when he excludeth workes from being anie cause of Iustification in Gods sight meaneth it of vvorkes done before faith received and whilst a man is an unbeleever and not of workes done after faith received Which works done by a beleeving person doe as they suppose Iustifie before God and in his sight This hath beene before sufficiently answered yet because they so often and usuallie urge it I hope it will not be offensive that I also here once againe make answer unto it First therefore it might suffice to call to your remembrance that which hath been spoken concerning those two faithfull godlie men Abraham and David who albeit they had after faith grace received from God lived well and done sundrie good workes for which they might deserve praise and glorie amongst men yet for al that they deserved no praise nor glorie with God as S. Paul witnesseth nor were thereby iustified in his sight Yea as touching Abraham he saith that notwithstanding all that he did not his vvorkes but his Faith vvas imputed to him for righteousnesse before God And as touching David though he were a man likewise verie faithfull and godly and did manie good workes yet by his godlie life and good workes he never thought to be iustified before Gods tribunall but found all the godlines and goodnes that was in him to bee too defective and to come too short for that purpose and therefore also he crieth out thus unto God saying Enter not into iudgement vvith thy servant for in thy sight shall no man living be iustified Yea hee discribeth the blessednesse of everie man even of the holiest man that liveth to consist not in his owne sanctitie or righteousnesse but in this that His sinnes be forgiven or not imputed to him And so doth S. Paul inferre and teach out of this example of David That God imputeth righteousnesse vvithout vvorkes So that neither the workes which David did nor the workes which Abraham did nor consequently the workes that anie other godly or holie man doth after grace and faith received be sufficient to Iustifie in Gods presence For I knovv nothing by my selfe saith S. Paul yet am I not thereby iustified I might here further desire you to call to your remembrance that holie man Iob and that holy Prophet of God Daniel yea all that godlie companie and Church of God in Daniels time and Esaies time who all did as themselves testifie renounce all their owne inherent righteousnes as too insufficient and unmeet to stand before Gods most pure eies to claime Iustification thereby in his sight Yea if God should looke narrowlie to see what is said done amisse and to recompence it in the rigor and severitie of his Iustice according to mens merits and deserts VVho as the Psalmist speaketh should bee able to stand or to abide it Yea I might here moreover desire you to remember whatsoever is conteined in the former Chapter touching this matter For not the workes even of a iust man doe iustifie in Gods sight as S. Paul prooveth by an expresse testimonie out of the Prophet Abacuk where he saith even of the iust man that He liveth by his faith and not by his Workes And this he urgeth and enforceth againe in his Epistle to the Galathians saying thus But that no man is iustified by the lavv in the sight of God it is evident for saith he The iust shall live by

the earth so are my vvayes higher then your vvaies and my thoughts then your thoughts Yea what are they else but superstitious vvorkes which are done by the will and pleasure of men without the Commandement of God or his rule and direction for so Isidorus giveth the Etymologie of that word superstition to be a thing done supra-statut●m more then is appointed by the law of God upon mens pleasures and devisings May not God say in these cases as sometime he spake Quis requisivit haec de vobis VVho hath required these things of you A good Intention therefore is not sufficient to prove or make the worke to be good in Gods sight unlesse it bee a worke or action commanded from God or by his word approoved For King Saul had a good intention or meaning when being sent against the Amal●kites and commanded from God to kill both man and woman infant and suckling oxe and sheepe camell and asse hee neverthelesse spared some of the Cattell suffering the people to take Sheepe and Oxen to this intent to sacrifice to the Lord. But notwithstanding this his good intention the fact was odious in Gods sight and because he had thus reiected the vvord of the Lord not suffring his actions to be thereby squared and ruled therfore also did the Lord reiect him from being King over Israel So likewise had Vzzah a good meaning or a good intention when driving the Cart wherein the Arke of God was and the Arke being shaken and in danger of falling hee put forth his hand to the Arke and tooke hold of it to keepe it from falling yet because it belonged not unto him so to doe with the Arke and that he therein did an action not commanded nor warranted unto him from God or his word therefore notwithstanding this his good intention God was offended with him and hee smote Vzzah there for his error and there hee died by the Arke of God The workes then which men doe of their owne heads and devisings without Gods commandement or approbation by his word be not to be accounted amongst the number of good workes in Gods censure what faire shew soever they make amongst men or what good meaning or intention soever they have For that which is highly esteemed amongst men is oftentimes abhomination in the sight of God as Christ himselfe also teacheth and affirmeth 2 But yee have further in the Papacie workes preparative or workes or merits de Congruo as yee call them such as bee done by a man before faith received which ye also account good workes But first How can a man that is not himselfe as yet made good bring forth any good vvorks for The tree must first bee good before it can bring forth good fruit as Christ himselfe teacheth Yea good workes and a sanctified course of life be the fruites of righteousnesse as S. Paul declareth and therefore before that a man be made righteous and iustified by faith hee cannot possibly bring forth these fruites of righteousnesse Againe the Scripture witnesseth expresly that VVithout faith it is impossible to please God How then can the workes of anie man before faith received please God be accepted of him or merit anie grace or favour at his hands The Heart is the fountaine of all mens actions and by faith it is that mens hearts be purified and cleansed as S. Peter witnesseth Vntill such time therefore that mens hearts bee thus clensed and purified by faith in Christ they can bring forth no good cleane or pure vvorkes but works like themselves that is most impure and uncleane For to them that be uncleansed and unbeleevers nothing is pure but even their minde and conscience is defiled as S. Paul also directly affirmeth And so hee saith againe of all the corrupt naturall men in the world untill they bee regenerated converted and iustified in Gods sight by faith they be such as have all gone out of the way they are all become unprofitable there is none that doth good no not one Not without good cause therefore hath S. Augustine before told us that all the workes of Infidels and Heathens and even the Morall vertues of the Philosophers as they were done and performed by them that had no beliefe in Christ were no good workes in Gods sight but Splendida peccata glittering sinnes Yea hee hath told us expreslie that Good vvorkes do follow him that is before iustified and doe not goe before him that is aftervvard to be iustified And againe he saith that faith goeth before that good vvorkes may follow neither are there saith he anie good vvorkes but those that follovv faith going before And therefore touching Cornelius the Centurion whose praiers to God and Almesde●des be much commended before he was baptised whose example the Rhemists and other Papists alledge in this case the same S. Augustine giveth a sufficient answere thereunto saying That hee did not give Almes and Pray without some faith So likewise testifieth Beda and that out of Gregorie that Non virtutibus ad fidem sed fide pertingitur ad virtutes c. Men attaine not to faith by vertues but to vertues by faith as S. Gregorie expoundeth it For Cornelius saith he vvhose almes before baptisme as the Angell witnesseth be praised came not by vvorkes to saith but by faith to vvorkes And againe he saith Hee had faith vvhose prayers and almesdeeds could please God So that at this verie time of his Prayers and Almesdeedes hee beleeved in the Messias albeit most true it is that hee did not then so well know Christ or so firmely beleeve in him as hee did afterward by the ministerie of Peter 3 The merits also de Candigno as the Popish Church calleth them be not to be reckoned in the number of good works yea this conceit and opinion of Merit is it that poysoneth and marreth the vvorkes so that they are not reputed in Gods sight and censure to be good but bad and odious vvorks that be done with that affection and to that end For even those good workes that be done after grace and faith received and by a man regenerate and Iustified doe not merit or deserve salvation or eternall life because in the best works that men regenerate or sanctified persons doe is some humane frailtie defect or imperfection intermingled for which defects they are to crave pardon at Gods hand and not to stand upon the merit of them VVee are all saith Esay as an uncleane thing and all our righteousnesse is as filthy raggs If thou O Lord shouldst straitely marke iniquitie saith the Psalmist O Lord vvho shall stand But there is mercie vvith thee that th●u maist be feared In many things vvee all offend saith S. Iames And therefore well saith S. Augustine Vae universae iustitiae nostrae si remota misericordia Iudicetur VVoe to all our righteousnesse if it be iudged mercie being laid