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
A46362	The history of the Council of Trent is eight books : whereunto is prefixt a disourse containing historical reflexions on councils, and particularly on the conduct of the Council of Trent, proving that the Protestants are not oblig'd to submit thereto / written in French by Peter Jurieu ... ; and now done into English.; Abrégé de l'histoire du Concile de Trente. English	Jurieu, Pierre, 1637-1713.	1684 (1684)	Wing J1203; ESTC R12857	373,770	725

of July was put off till the thirteenth of January following These seven Months were spent in Disputes for the Legates loosed the Reins to the Divines and left them to that humour of jangling and contradiction to which they are most commonly too much addicted Next day after the Session that had been held the seventeenth of June the Legates called a Congregation wherein they consulted of the matter which was to be decided in the next Session The Pope's Divines presented a writing to prove that after the business of Original sin which had been then decided The subject of Grace and Justification is chosen for the next Session the next thing the Council ought to treat of was the matter of Justification and Grace because it is natural to speak of the remedy after one hath discovered the evil that Grace is the remedy of Original sin and that that was likewise the method observed in the confession of Ausbourg On the other side the Emperour's Ambassadours persisted to urge that they should not pursue the examination of Doctrine but proceed in the matter of Reformation The Legates told the Ambassadours that it was always profitable to examine matters of Doctrine that it was good to be instructed and that that examination should not engage them in a decision of controversies but that they might afterwards be delayed as long as should be desired and that whilst the Divines should examine the matter of Justification the Bishops and Canonists should consult about Reformation They concluded upon this and ordained a search to be made into the Books of Luther and other Protestants to pick out of them the Heretical propositions that ought to be condemned In the next Congregation the Legates that they might be as good as their word moved that they might consult about Reformation Residence is proposed as a point of Reformation The Cardinal of Monte proposed the point of Residence and pressed the necessity of it affirming that all the present troubles and disorders of the Church sprung from the non-residence of Bishops because the vices of the Clergy and Heresies were occasioned faith working by Charity But the Jacobins and Cordeliers that were united against him carried it nevertheless they all agreed to condemn the opinion of Justification by faith alone A Debate about the nature of works that precede Grace Ambrosio Catarino maintains the opinion of St. Austin and the Protestants Afterwards the Divines disputed of the nature of works that precede Grace and most of the Votes were against the opinion of the Protestants who affirm that all works done without faith are sins But Ambrosio Catarino undertook the defence of that opinion he maintained that it was the judgment of St. Austin and St. Thomas He confessed that he had been heretofore of the sentiment of the School-men but that he had renounced it after that he had read the Scriptures and the Fathers and proceeding he censured the vain subtilty of the School-Divines who abandoning the Scripture and the Fathers suffered themselves to be guided by the false light of Philosophy He backed his assertion with the words of our Saviour a bad tree cannot bring forth good fruit and with those of St. Paul who says To be unclean all things are unclean Dominico à Soto a great Enemy of the Doctrine of Grace opposed Catarino with so much Passion that he called him Heretick and accused him of denying free will as the Lutherans did For his part he maintained that Infidels might fulfill all the Law that is to say that they might doe all the good works that are commanded though they did them not for the ends for which they have been commanded to wit the glory of God and eternal Salvation but he maintained that it was sufficient for doing an action without sin to observe the substance of the commandment He therefore asserted that without Grace one might avoid all sins and that he might a little correct the expression which seemed Pelagian he added that without Grace one might very well avoid every sin considered separately but not all sins taken together Just said he as one may stop all the holes of a leaky Ship in a hundred places if you consider them separately yet not be able to stop them all when you take them all together because one cannot be in all places and whilst one is busied in stopping of one the water gets in by the rest The Pelagianism of the School had taken such deep rooting in the minds of many that they did not even approve that exception of Soto's they would have had it allowed without distinction that men without the assistance of Grace are able to shun all sins In the next place they examined the question A dispute about the preparations to grace and the merit of congruity if works performed without Grace are preparations for Justification If Dominico à Soto durst have stuck to his principles having with so much vehemence asserted the goodness of such works he could not but have affirmed that they were immediate preparations for Grace but he durst not because of St. Austin and especially because of St. Thomas of whose Doctrine he made profession And therefore he fell off and said for justification But the Cordeliers who preferred their own Scotus before St. Austin and St. Thomas advanced a step and maintained that they were immediate dispositions and even merited justification Scotus was the great Champion for this Merit of Congruity according to whom the School-men said that it was suitable to the justice and goodness of God to assist him that does all he can according to the Maxime facienti quod in se est Deus non deest since that time they have restrained this Merit of Congruity to works that are performed by preventing grace before the infusion of justifying grace but before the Council of Trent the School was more than Demi-pelagian and maintained that men without grace might doe all kinds of good works even love God above all things and that these works were true preparations for Justification The Jacobins would have been very willing that there had been no mention made of that Merit de congruo because St. Thomas grew out of conceit with it especially in his old age Afterwards they came to dispute of those Motions which are wrought in the hearts of men by the first inspirations of preventing grace before the infusion of habitual Righteousness Luther was accused of saying that all these motions such as the fear of Punishment and an abhorrence of sin were real sins that opinion was condemned as heretical because they had agreed that those first motions of conversions are good works The Carmelite Antony Marinier maintained that this was but a dispute about words saying that these actions done out of the state of grace were like Lukewarmness betwixt heat and cold that they were in a mean betwixt actions done without grace which are real sins and those which are performed in the

down and oppressed by the Pope for it once it had been decided that Bishops hold their Authority from Jesus Christ and that they are obliged to reside in the midst of their Flocks to take the care of them not by the command of the Pope but by the appointment of God they perswaded themselves that they might easily provide against the enterprizes of the Court of Rome practised upon the Ordinaries which shall be set forth more at large in the sequel when we shall have a new occasion to speak of this question which was bandied with much more fierceness in the third convocation of the Council under Pius IV. If the Spaniards were cunning enough in disguising the true reasons of their Conduct the Legates were not behind hand in diving into their intentions and therefore they dextrously waved that question by referring it to another Session In pursuance of the matter of Reformation they entred upon the examination of the Exemptions which were granted by the Pope to the prejudice of Ordinaries In the Eastern Church all that is comprehended within the precincts of a Diocess whether Monasteries Churches or Benefices is subject to the jurisdiction of the Bishop of the Diocess But in the Latin Church it is not so in the first place rich and powerfull Abbots to free themselves from the jurisdiction of the Bishops to whom they gave Umbrage and with whom they often quarelled obtained of the Popes to be taken under the Protection of St. Peter and to hold immediately from the holy See The Popes found that that hit very pat with their interests because thereby they acquired Subjects in all places and that he who obtains privileges is obliged to maintain the Authority of him that grants them and therefore they were very liberal in their Exemptions They thereupon took from under the jurisdiction of Bishops those great Societies of Clugny and Cistaux they granted the same privileges to the Chapters of Cathedral Churches and at length all the Orders of the mendicant Friars in their first institution obtained the same privileges of holding immediately from the holy See The Bishops could not but grumble at these Exemptions that deprived them of so many subjects And they would have taken it extremely well it Giacomo Cortese Bishop of Vaison had demanded the abolition of them This affair having been referred to another Session was brought in again with the case of Residence but hardly any thing could be obtained concerning these two Articles As to the first which is the case of Residence it was concluded that the ancient Canons which command Residence under such and such Pains should be reinforced with new Penalties It was therefore decreed that a Bishop who should for six Months together be absent from his Diocess should lose a fourth part of his Temporals that if his absence continued a Year he should forfeit the half of his Revenue and that if he persisted in that fault he should by the Metropolitan be complained of to the Pope to the end that the holy See might take Cognisance thereof and either punish that negligent Pastour or put another in his place that if the non-resident Prelate were a Metropolitan he should be complained of to the Pope by the Eldest of his Suffragans As for inferiour Pastours it was ordered that they might be by the Bishops compelled to Residence and if among the non-resident Curates any one might happen to have an Exemption from the Pope he might nevertheless be forced to Residence by the Bishop acting as the Delegate of the holy See As to the matter of Exemptions it was decreed that no Monk being out of his Convent under pretext of the Privilege of his Order should excuse himself from being punished and corrected by the Ordinary of the place but in this also the Bishop must act as Delegate of the holy See it was likewise ordained that the Chapters of Cathedral and Collegiate Churches might not decline the Jurisdiction of the Bishops as to the visitation and correction of manners And last of all Bishops were prohibited to perform any Episcopal function in the Diocess of another without permission Matters being thus prepared nothing could hinder the holding of the Session nor was the Pope himself of opinion that it should be delayed any longer On the contrary he was glad of that opportunity to nettle the Emperour who instantly desired that no controversie should be decided till he had reduced the Lutherans to a Necessity of submitting to the Council The unions of Great men having no other foundation but interest are never firm nor of long continuance The Pope and the Emperour who had been so good friends in the beginning of the year fell a clashing one with another before it was ended And thereupon the Pope ordered that the Session should be held notwithstanding the opposition of the Emperour's Ambassadours year 1547 The thirteenth of January was the day appointed for that Ceremony Andrea Cornaro Archbishop of Spalato in Dalmatia said high Mass Sixth Session 1547. and Thomas Stella Bishop of Salpi preached the Sermon After this the Decrees were read which contained sixteen Chapters and thirty three Canons concerning Doctrine and five Chapters about Reformation In the Chapters of Doctrine according as it had been resolved upon the Judgment of the Church was declared concerning the points of Justification the nature of Grace the nature of good works the certainty that one may have of his own Justification the necessity of good works the perseverance of Saints free Will and generally concerning all the points that had been agitated amongst the Divines which we have mentioned before in the Canons Anathema was pronounced against all the propositions that were attributed to the Lutherans In the Decree of Reformation Residence was enjoyned the Exemptions of Monks and of Cathedral and Collegiate Churches regulated and the mutual attempts of Bishops upon one anothers rights repressed in the manner as we told you had been agreed upon in the Congregations Censures by the male Contents of the Decrees of this Sessions The Court of Rome made no new reflexions upon these Decrees for to them they were not new but so soon as they came abroad in Germany the Malecontents of whom it was full revenged themselves on the Council by a publick and censorious reflexion that let nothing pass they critisized even to the very expressions and the Grammarians made themselves sport with that flourish which is to be found in the fifth Chapter cum neque homo ipse nihil omnino agat they said it was little better than gibberish and nonsense because every proposition wherein there are two Negatives ought to be resolved into an Affirmative so that that proposition ought to be resolved into this cum etiam homo ipse aliquid omnino agat which is nonsense But the Divines made more important remarks they said that the Doctrine of the Council which affirms that man may resist even to the end the inspirations of