Selected quad for the lemma: work_n

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
A15415	Hexapla in Danielem: that is, A six-fold commentarie vpon the most diuine prophesie of Daniel wherein according to the method propounded in Hexapla vpon Genesis and Exodus, sixe things are obserued in euery chapter. 1. The argument and method. 2. The diuers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and diuine prophesies are opened, and difficult questions handled with great breuitie, perspicuitie, and varietie ... and the best interpreters both old and new are therein abridged. Diuided into two bookes ... By Andrevv Willet Professour of Diuinitie. The first booke.	Willet, Andrew, 1562-1621.	1610 (1610)	STC 25689; ESTC S118243	838,278	539

sinne Rom. 6. 12. and between the warring after the flesh and walking in the flesh 2. Cor. 10. 3. Though sinne raigne not in the regenerate yet it is in the regenerate as the Apostle saith 1. Iohn 1. 8. if we say we haue no sinne we deceiue our selues and the truth is not in vs. 4. In that place 1. Cor. 15. 17. the Apostle meaneth that if Christ were not risen againe they could not haue remission of their sinnes for then our redemption had not beene perfited he speaketh not of evacuating of sinne that it should haue no more beeing in the faithfull but of the not imputing of sinne as the next words before shewe if Christ be not risen againe your faith is in vaine c. that is by faith ye could haue no remission of sinne But see more of this question how farre sinne remaineth in the regenerate Synops. Papis Centur. 3. quest 10. 10. Controv. That charitie is not more principall in the matter of iustification then faith v. 24. To bring in euerlasting righteousnesse Hence Pererius would prooue that charitie is the cheifest and preferred before faith in the worke of iustification because this iustice is euerlasting and therefore faith is not this iustice which remaineth not alwayes but charitie remaineth for euer and therefore the Apostle concludeth that the chiefest of these is loue Contra. 1. We doe not say that faith is the iustice it selfe whereby we are iustified but it apprehendeth instrumentally the iustice of Christ whereby we are iustified and therefore he concludeth not to the purpose 2. though faith remaine not yet the effect of faith which is our iustification abideth for euer no more shall the preaching of Gods word be necessarie in the next world yet it is called the immortail seede 1. Pet. 1. 13. because it is the seede whereby God begetteth vs who liueth for euer and in respect of the euerlasting fruite that commeth by the word it begetteth faith and faith bringeth euerlasting righteousnesse 3. charitie is euerlasting but it is not the euerlasting righteousnesse here spoken of which is the righteousnesse of Christ applyed by saith 4. And charirie is the chiefest not simply but in respect of the perpetuitie it is not preferred as more avayleable then faith to iustification wherefore it followeth not charitie is chiefer then faith because it endureth longer therefore euerie way it is the chiefest 11. Controv. That the Pope doth blasphemously vsurpe the title of Christ to be called most holy v. 24. To anoint the most holy Pererius here maketh this collection that not onely Christ is called holy but whatsoeuer belongeth vnto Christ as the Church is called holy the faithfull are called Saints that is holy And the Pope because he is Christs Vicar and representeth him in earth is called most holy yea sanctitas holines it selfe Contra. 1. True it is that the things which belong vnto Christ are holy by the participation of Christs holinesse as his spouse the Church and his members but they which are neither this spouse not members as the Pope is the head of the Antichristian Church haue no part in this holinesse 2. And though they are called holy yet the title of most holy and of holinesse it selfe cannot without blasphemie simply be giuen vnto any mortall and sinnefull man 3. Christ needeth no vniuersall Vicar in earth and it is impossible that to one man should be committed the dispensation of the whole Church 4. Euery prince is Gods Vicar and Vicegerent in his kingdome they are called Gods beeing in Gods stead and they are the Lords anointed and so holy But yet the title of most holy is peculiar vnto Christ his Vicar and representer may be holy but the person represented is onely most holy 12. Controv. Whether the Sacrament of the Altar be most holy The Romanists doe giue this title of most holy vnto the sacrament of the Altar as they call it as simply giuing it the preheminence of holinesse before all other things Contra. 1. If there were present indeede the verie bodie of Christ which is but their superstitious imagination then it would followe that it were most holy But that is their owne conceit without any ground for S. Peter saith that the heauens must containe Christ vntill the time that all things be restored Act. 3. 21. And Christs bodie beeing in heauen is not at the same time in the earth neither is in more then one place at once for otherwise the Angel had not reasoned well Matth. 28. 6. He is not here for he is risen 2. As it is a sacrament and so representeth the bodie and blood of Christ we confesse that the Eucharist is holy and to be reuerenced yet most holy it can not be said to be as hauing the preheminence before all other things The word of God is not inferiour to the Sacrament if not before it for that which sanctifieth is greater then that which is sanctified as our Sauiour reasoneth concerning the Altar and the offering Matth. 23. 19. but the Sacrament is sanctified by the word Eph. 5. 26. That he might sanctifie it by the washing of water through the word for all things are sanctified by the word of God and prayer 1. Tim. 4. 5. Augustine also to this effect saith Dicite mihi c. tell me which seemeth greater vnto you the word of God or the bodie of Christ● respondere debetis quod non sit minus verbum Dei you must answer that the word of God is not inferiour Homil. 26. But if the Sacrament were simply most holy then it should be more holy then the word 3. Yet may the Sacrament in some respect be called most holy namely comparatiuely if it be set against other things which are prophane or not of like holines for like as in the Sanctuarie the most holy place where the Arke was had simply that name of most holy yet other things also comparatiuely were called most holy as the altar of burnt-offering Exod. 29. 37. and the perfume c. 30. 36. the altar was most holy in comparison of all other things in the outward Court and the perfume beeing set against all other perfumes So simply the most holy of all is the sweete smelling sacrifice of our blessed Sauiour vpon the crosse as Origen saith ipse est hostia sancta sanctorum he is the offering most holy of holies in Levit. 7 comparatiuely the Sacrament and other holy things may also be said to be most holy 4. But their Sacrament of the altar which they haue made an abominable idol giuing the highest adoration to a peece of bread which they make their impanate god hath no holines at all and therefore is farre from the title of most holy 13. Controv. That Christ is mediatour both as God and man In that the most holy is saide here to be anointed first the Arrians inferre that Christ is not God for God can not be anointed secondly the Romanists collect that Christ was our