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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14772	A briefe instruction By way of dialogue, concerninge the principall poyntes of Christian religio[n], gathered out of the holy scriptures, lathers, and councels. By the Reuere[n]de M. George Doulye priest.	Warford, William, 1560-1608.	1604 (1604)	STC 25068; ESTC S102696	93,570	322

from his monastery and begone to teache this nevv and licēcious doctrine from vvhence all these other pety sects are deriued they are encreased and multiplyed to an 150. and moe different one frō an other as hath bene sene in other tymes and heresyes vvhich alvvayes haue vvorne thē selues out of credite by this meanes for as it is the priuiledge of truth that it can be but one as a strayght lyne by no art can be made but of one fashion so all that is not grounded in truthe is subiect of it selfe to multiplicity as crooked lynes once varyeng from strayghtnes may be made of a thovvsand contrary fashiōs And for that heresyes be nothinge els but Doctae fabulae cunning lyes as S. Peter calleth them lyke to the fictions of players poets 2. Petr. 1. notvvithstanding for a vvhyle they please the people for noueltyes sake yet for that the nature of man is so affected to truthe as he cannot but embrace it beinge sufficiently Knovven it follovveth that the vnderstanding once throughly convinced vvith the truthe doth consequently reiect and detest vvhatsoeuer is contrary vnto it And in this manner all heresyes haue come to naught as no doubt but these of our countrey vvill also doe for notvvithstanding the interest and authority of Princes the industry of politikes and the art eloquēce and endeuors of theyr authors may for a vvhile support them yet they quickly vvax stale and out of request and the authority majesty and euidence of the Catholique truthe prevaylinge vvith the vvyser sort excludeth by little and little these other noueltyes and buryeth them in perpetuall obliuion for that as Zorobabel sayd Magna est veritas praevalet 3. Esdr 4. Heresyes haue diuers authors and founders and so consequently diuers formes of seruice and farre different articles of Religion but the CatholicKes vse the same Masse and Mattins and all other necessarie ceremonies therto bebelonginge throvvghout the vvhole vvorlde theire professiō of faith is one and the same in all countries M. If this be so hovv then are there so many orders of MoncKes and friers vvho are of diuers religions some beinge Bernardines Benedictines Carthusians some Augustines Dominicanes Franciscans Iesuites Carmelites and the lyke D. All these agree vniformely in all thinges that belonge to the selfe same Catholique faith and religion Sacraments and other ceremonies of the Church and doe differ only in habite houres of prayer manner of doinge penance and rules for their deuotion agreeinge all in the substance of a religious lyfe Religious Vovves vvhich is the obseruance of these three vovves pouerty obedience and chastitie so that albeit the cōmon people doe somtimes call them diuers religions by reason of theire different habites yet no Catholique man doubteth but that they are all of the selfe same Catholique faith and religion M. And is it lavvfull to vovv these thinges See Gen. 28. Levitic 27. Numerar 1. Deuter 23. Iudic 11.1 Reg 1.2 Reg. 15. Ps 75. Eccli 5 Baruch 6. Matth. 14. Mar. 16. Act 18.1 Tim. 4. Luc. 20.1 Cor. 7. Cypr. fer de natiuitate Christi Ambros lib. at Vr●●is Epist. 82. Hic r●●d 1. aduersus Iouinian Ep. 22. ad Eustochiū August ser 16. 62. de●●e in Euchiridiō c. 121. l. 1. de adulterinis cō jug c. 14. lib. de Sacta V●rg c. 14. Na●● de Virgi●●tate 2. Ma●ha● 3. Matt. 19. Apoc 14. or may a man be able to Keepe them D. VVho doubteth but such as are enemies of vertues especially since Christ him selfe did praescribe the same to his Apostles though not as commaundements ye at as counsels biddinge them to sell all they had and giue it to the poore teachinge thē obediēce by his ovvne example and comparing those vvhich liue chast to the Angels in heauen vvho neyther mary nor are maried M. VVhy are there three principall counsells and no more D. Because these counsells serue to take avvay the principall impediments of perfection vvhich cōsisteth in charitye and the impediments are three that is to say the loue of vvordly goods vvhich is taken avvay vvith pouertie the loue of carnall pleasures vvhich is taken avvay vvith the vovve of chastitie the loue of povver and honoure vvhich is taken avvay vvith obedience So as by giuinge vnto God our temporall goods by pouertie oure bodie by chastitie and oure soules by obedience vve come to make a sacrifice or holocaust vnto God of all vve haue and so dispose our selues vnto the perfection of charitie in the best manner that in this lyfe is possible Free VVill. Gen. 4. Leuitici 26. Deut. 30. Eccli 13. 1. Cor. 15. Apoc 3. Iren. l. 4. c. 9. 71. 76. Iustin cont Tryphone● apog 1. 1. q. 9. Clem. padagogiae l 1. c. 6. Stromat l. 1. c. 5. Tert. de exhortat castitatis l. 2. cont Marcionē Aug. cōtra Pelag. l. 1 c. 2 l. 2. c. 5. 10. de gratia libero arbitr c. 15. 18. Ambros de vocatione gēt lib. 1. c. 5. lib. 2. c. 9. Hieron cont Iouinian lib. 2. Ep. 146. Chrysost in Gen. hom 23. ad Galat. c. 3. bo 3. in 〈◊〉 ad Tim. 1. Cōc Carthag Arausic c. 8. Leo. Pap. ep 184 M. Hovv can a man vovv that vvhich is not in his povver to fulfill D. Vertue vvith Gods grace and assistance is in the povver of our freevvill if vvee doe our duety for God can neuer be vvantinge in that he hath promised M. And hath a man Free VVill. D. VVithout doubt sir for by free vvill a mā differeth from a beast and othervvise God in vaine should giue him counsell or cōmandement to doe any thing and should vniustly punnishe him or damne him vvhen he doth amisse because if he vvanted free vvill he could doe no other M. VVhy then may a man be iustified by his ovvne vvorKes vvith out faith may that be D. Iustificatiō See Conc. Trident Sess 6. c. 8. 9. D. Paul ad Rom. Galat Cor. D. Iacobus D. Pet. Ep. per totum No for sooth for faith is the foundacion of all iustice vvithout vvhich no man can please God Yet it is not only our faith that doth iustifie but a lively faith that is faith vvith charity and good vvorkes for vvithout charity vvhich giueth forme and lyfe to our faith althoughe'd man could vvorke miracles he could not be saued for Sant Paule saith that althoughe he had faith to moue mountaines c. Yet all profiteth him nothinge vvithout charity and the grace of God vvhich in substance is all one and saint Iames sayeth that faith vvithout good vvorks is dead M. But is it not enough for our justificatiō saluatiō that God doth impute Christes justice vnto vs D. No sir Good VVorkes D. Iacob c. 2. versi 19. Ezec 18. Ps 14 Matt. 19.25 2. Cor. 5. Ioā 5. Tit. 3.1 Petr. 1.1 Ioā 2. Apoc. 14. vlt. Clem. Alex. lib. 5. Stroni Chrysost

hom 25. in Mat. 30. in Ioan. Naz. or in S. Lanacrum Cyril lib. 9. in Ioan. c. 9. lib. 6. cap. 1.3 4. Hieron in cap. 3. ad Galatas Ambros de vocation gent. libr. 1. cap. 8. August de Vita Christi 14. de fide operibus cap. 14. in Psalm 31. Gregor homil 38. in Euang. Trident. Sess 6. cap. 16. Basil lib. de Spiritu Sancto cap. 24. c. for grace and Christian justice is also inherent in the soule and this imputatiue iustice is a meere fiction in fauor of sinne puttinge vvicked men in hope to goe to heauē vvithout vertue pehance or obseruance of Christs holy lavve M. So that faith only doth not justifie vvithout Good VVorkes D. No forsooth for the Deuills do also beleeue and tremble and as the bodie is dead vvithout the soule so is faith vvithout good vvorkes and charity so that onely a liuely faith doth justifie that is faith vvith charity M. VVhat are these vvorkes vvhich you call good D. To loue God aboue all thinges and my neighbour as my selfe to fast and pray and giue almes vvith all other vvorkes of mercy and iustice as the Angell Raphael taught Tobias M. You haue ansvvered like a clerke but lett vs returne to the other signes or markes of the Catholique Church vvhat is the seconde D. The secōde signe Holie The second is Sanctam that is holy for in it only are all holies as especially the Sacraments vvhich are the conductes of Gods grace vvherin is trevv holines M. But beinge so many sinnes in it hovv is it called holy See cant 4. Ephe 5. 1. Pet. 2 Iren. l. 3. c. 40 Aug. in Ps 85. Enchiri c. 56. Greger 1 Moral cap. 6. Bern. serm 3. D. Because it notvvithstanding there are in it alvvayes the giftes of the holy ghoast and because out of it there can bee no holynes nor saluatiō and the very sinners that are in it haue the holy faith and baptisme M. And haue not the hereticks and Ievves also Sacraments D. No for first the Ievves are novv infidels as vvell as the Turkes Paganes because their Sacramentes and Ceremonies all ceased vvhen the lavve of the nevv testament vvas published Ceremonies of Baptisme See Dionys Areopag lib. de Eccles Iie rar Tertull. libr. de coronae militis Amb. de initiandis myster Orig. ho. 5. in num Leo. Papa Ep. 81. Innoc. 1. Ep. 1. ad Decent Eugen. Conc. Tol. 4. can 2. Isidor c. and they vveare bound presently vpon the promulgation therof to forsake them And hereticks haue no true Sacrament vvihch they acKnovvledge Baptisme only excepted vvhich is not theirs but ours nether is it of effecte by them but by the intention of the Catholique Church M. And is the Baptisme of an heretike then sufficient D. In substance hauinge forme and matter of a true Sacrament and the intention of the Catholique Church it is sufficient but the Ceremonies vvhich they leaue out as the insusflation Exorcisme chrisme and the lyke are in no vvise to be neglected vvhere they may be conueniently supplied because they haue also their vertue mystery and benediction and haue bene alvvayes in vse euer since the Apostles tyme in Gods Church M. You say right vvell for there is no Catholique ceremonie Ioan. 9.11.20 Luc. vl Mar. 7.8 Matt. 8.14 ydle superfluous or superstitious but rather most necessarie venerable and full of mysterye and comforte but tell me is it not sufficient for saluation to be predestinated allbeit he be no● baptized Predestination See 4. Reg. 14 Eccli 18. Sap. 11. Ezech. 18 1. ad Tim. 2. 2. Petr. 3. c. D. Alas sir vvhat haue I to doe vvith predestination vvihch is a thinge in Gods eternall minde before eyther I or the vvorlde vvas made and therfore passing mans capacity to comprehend it vvherin is to be obserued that manye deceyu● them selues by mistakinge the true signification of the vvorde 1. p. q. 23. art 5. for Praedestination as Sant Thomas teacheth is diuersly vnderstoode sometymes for the cause of predestination vvhich is Gods eternall appoyntment and disposition and sometymes for the effect of praedestination vvhich importeth our eternall saluation and the meanes vvherby vve must attayne vnto it And for that both the holy Scriptures and fathers vse the vvorde sometymes in one sence sometymes in an other the vnlearned oftentymes taKe occasion to confound them selues and theyr ovvne consciences in the speculation of this mysterye No man can tell vvho is predestinate or vvho is reprobate but this I Knovve and am certaine that excepte a man be christened and Keep Gods commaundements he ca●not be saued and God comma●deth nothinge that is ether 〈◊〉 reasonable or impossible at therfore as it behooveth vs n●● to be curious in searching Go● secrets so it importeth vs not be negligent in the execution 〈◊〉 that vvhich belongeth vnto 〈◊〉 but accordinge to S. Peters co●● sayl to make certaine our vo●●tion by our good vvorkes M. VVell then to returne to 〈◊〉 Church is there any reason ●●hy our Church is called holy 〈◊〉 not that of the Heretikes D. That ther is for in the Cath●●●que Church haue beene all 〈◊〉 saintes that euer vveare an● neuer vvanted many holy 〈◊〉 renovvned for their vertue 〈◊〉 sanctitie of lyfe testified by 〈◊〉 numerable miracles and by sh●●ding of their blood for Cath●●●que Religion and vertue vvhich sanctity of lyfe proceedeth from the holy doctrine Sacraments and other helps that Christ hath left vs in his Catholique Church no othervvise then pretious fruyts and svveet smelling flovvers take their vertue from the roote from vvhence they grovv VVher vpon it folovveth that it is impossible that any man truely beleeue and obserue that vvhich the Catholique fayth commaundeth and teacheth but that he must be endovved vvith grace vertue vvherin true holinesse cōsisteth and onely those Catholiques be not vertuous vvho break the lavves of Catholique Religiō vvher contraryvvise it is manifest that one may obserue all that the Protestants or Puritanes prescribe to be Kept and beleeued and yet be no honester a man thē ther good masters the famous apostataes Martin Luther and Iohn Caluin vvere vvhose doctrine as all other sectes and heresyes of their ovvne nature induce men to sinne For as the honour done vnto the Idols of the Panims Cupide Venus Bacchus and such others vvhō falsly they esteemed as Gods did authorise and bringe in all liberty and levvdnesse of lyfe s● the erroneous opinions of thes● late sectaries persvvading th● people that they haue no fre●vvill nor any need of good vvo●Kes Confession satisfaction 〈◊〉 penance for theyr sinnes and th● lyke but that it suffiseth for al● onely to beleeue hath opened s● broad a vvay to all dissolution 〈◊〉 it may vell seeme that vnder th● cloake of Christes name an● visard of the Gospel they inde●● adore the same filthy Idols 〈◊〉 the blinde and carnal gentilit● hovvsoeuer amongst them some rather deceyved by