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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
A72993	A Romane centurion becomming a good souldier of Iesus Christ In foure sermons, preached in the cathedrall church, and in Saint Thomas Church at Sarum. By Bartholomevv Parsons, B.D. and rector of Ludgershall, in the county of Wiltes.	Parsons, Bartholomew, 1574-1642.	1635 (1635)	STC 19350.5; ESTC S124821	64,942	95

ista ne oftensus absced at ibidem faith and charity as the bristle leadeth the thread into that which is sowed it is the comparison of Augustine and Bernard And this servile feare proceeding from the spirit of bondage cannot take possession in that soule that hath received the spirit of adoption perfect love casteth it out as the thread entring driveth out the bristle that lead it the other the son●ke feare agreeth with the spirit of adoption and they dwell together like brethren in one as Anselms said of old Simeon Luke 2. Hee both feared with love and loved with feare and as Cassian in Psal 32. He that feareth God well loveth him also hee that loveth him feareth him also those things are joyned together in the heavenly devotion Thus the Fathers distinguish and reconcile these doubts A man feareth with a servile feare least he● should be judged to the torments of punishment with the other least the grace of Gods benefits should be lost feare is not in charity because perfect charity casteth out feare but that servile is when a man abstaineth himselfe from an evill worke hee is terrified with punishment not delighted with righteousnesse This charity casteth forth which delighteth in none iniquitie although an impunity were set before it Not that whereby the soule feareth least it should loose that grace which hath wrought in it that it should not delight in sinning whereby it feareth least God should forsake it although he should punish it with no tormenting sorrow This is a chast feare charity casteth not this out but joyneth it to it selfe of it also is it written the feare of the Lord is chast and remaineth for ever and ever saith Austin And hee illustrateth it by this comparison there an adulterous and chast wife both feare their husbands but with this difference Shee feareth least her husband should returne angry the other least hee should depart away displeased she will say I feare mine husband least hee should condemne me● Illa dicer timeovirum ne damnet ista dicet timeo virum ne deserat pone haec in animo invenies timorem quem foris mittit charitas alium castum timorem permanen●em in seculum seculi Aug. in Epist Ioh. tract in Evang. Ioh tract 43. Est timor servilis est timor castus est timor ne patiaris poenam alius timor ne amittas justitiam Timor ille nepatiaris paenam servilis est Quid magnum est timerepaenam Hoc nequissimus servus hoc crudelissimuslatro Non est magnum timere paenam sed magnum est amare justitiam qui ergo amat justitiam nihil times Timet planè non ne incidat in paenam sed ne amitta● justitiam Ipse est timor domini castus ipse permanet in seculum seculi non ●um tollit charitas nec foris mittit sed magis complectitur comitem tenet simul possidet the other will say I feare mine husband least he should forsake me Consider these things in thy minde and thou shalt finde a feare which charity casteth out and another chast feare abiding for ever and ever And in his 43. tract upon Iohn There is a servile feare and a chast feare there is a feare least thou shouldest suffer punishment and another feare least thou shouldest loose righteousnesse That feare least thou shouldest suffer punishment is servile And what great matter is it to feare punishment This doth the lewdest servant and the cruellest thiefe It is no great thing to feare punishment but it is a great thing to love righteousnesse Hee therefore that loveth righteousnesse feareth nothing Hee feareth plainely not least hee should fall into punishment but least hee should loose righteousnesse It is the chast feare of the Lord it remaineth for ever and ever charity taketh not away nor casteth it out but rather imbraceth it and keepeth for a companion and possesseth it together And Bernard saith that the chast holy feare which feareth not God for the paines or torments of hell but with reverence and love abideth for ever but that which feareth him for the paines of hell is servile and perfect charity casteth out it Sens de mode benè vivendj serm 4 serm 19. Gilleberti super Cant. Secondly in that the religion and workes of Correlius are here well reported of before Christ Iesus was preached unto him the Rhemists would hence collect that men knowing God the Creator and not beleeving in Christ may before justification and faith doe workes pleasing to God and acceptable preparatives to the grace of justification and which comming of Gods grace deserve of Gods hands congruity towards justification Rhemists on the place but they gather that which the holy Ghost never scattered heere For Cornelius was not without faith otherwise how could hee please God whom without faith it is impossible to please Heb. 11.6 Hee knew not that the Messias was already come and had fulfilled all things that were written of him but hee beleeved as a true Proselite in the Messias to come and like old Simeen he waited for the consolation of Israel Luk. 2. That hee was of the Iewish religion both his conformity with them in prayers verse 30. and their good opinion of him verse 22. demonstrateth Cornelius cuius el●●mosynae ante baptismum Angelo testante laudantur non operibus ad fidem sed fide venit adopera Si enim ante baptismum deo non credebat quomodò oraret aut quomodò hunc deus exaudiret Greg Per●idem venit ad opera in fideverò solidatur peropera Nec tamen sine aliqua fide donabat orabat Nam quomodò inv●cabat in quem non crediderat Aug. de praedest sanct cap. 7. Cornelius whose almes saith Gregory before his baptisme are commended by the testimonie of the Angell came not by his workes unto faith but by faith came to works For if before his baptisme hee did not beleeve in God how did hee pray or how did God heare him by faith then hee came to workes but by workes hee was established in the faith And Austin saith that be did not give almes and pray without some faith For how did he call upon him in whom hee had not believed Wee see heere then in what sense and sort Cornelius is a devout man and a fearer of God Now our learning lying in all that is written wee must learne hence to bee followers of Cornelius and walke as we have him for an ensample what wee heare and see in him wee must doe be religious and devout worshippers of God serving him in feare Psal 2. Sanctifying the Lord of hostes and making him our dread and feare Isa 8.13 For what else doth the Lord require of all his Israell but to feare the Lord his God to walke in all his wayes and to love him and serve him with all his heart and with all his soule and cleave to him Deut. 10.12.20 and cap. 6.13

prudentiae when they handle things the later in nature in the former place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the former in nature in the later place Without any repetition then or prosecution of my former division of the severall parts of this text in two Sermons upon it already I follow the Method and foote-steps of the Holy Ghost in manifesting and proving Cornelius religion by the fruits thereof either in his charity or in his piety For these two clauses doe both amplifie and prove Amplificare probare both expresse and presse unto us the former commendation that he was a religious man and a fearer of God Conjunctim and will handle them both joyntly together as they serue to enlarge and enforce the commendation given Divisim or distinctly a-part as they ly in themselves without such reference Who gave much almes to the people and prayed to God continually It was no small thing but enough and enough that the Holy Ghost had already commended him for a religious man and a worshipper of God For what the Poet said of Iustice Iustice conteineth all vertues in it selfe Iustitia in sese virtutes continet omnes Religio in sese virtutes continet omnes I may much more say of religion that it conteineth all vertues in it selfe But least any should say with Zachary Luk. 1.18 whereby shall I know this the holy Ghost doth shew this by the fruits of his religion and first by his charity and compassion Now to make this profitable for our instruction in righteousnesse I say with the wise man the thing that hath been is that which shall be and that which is done is that which shall be done and there is no new thing under the sunne Eccl. 1.9 As Cornelius then so we now wee that must be followers of them who through faith and patience inherite the promises Heb. 6.12 must shew our religion by our deedes of compassion our faith in God by our charity towards men for as Saint Iames saith who is a wiseman among you let him shew out of good conversation his workes with meekenes Iam. 3.15 So I who is a religious man amongst us Let him shew out of a good conversation his workes in distributing to the necessity of the poore For as if any man seemes religious and refraineth not his tongue but deceiveth his owne heart this mans religion is vaine Iam. 1.26 So much more if any man seemes religious and openeth not his hand to the poore and needy with him his religion and profession is in vaine Religion lyeth in and is shewed by the workes of mercie as hee addeth there verse 27. Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their affliction The Psalmist in the 112. Psalme having commended the man that feareth God the upright and godly man for so many termes and titles hee giveth him by his prerogatives he describeth him also by his properties whereof this is the principall a good man is gracious and full of compassion verse 4. his ingemination of his words sheweth the estimation of this note for both verse the fift he saith a good man sheweth favour and lendeth and also againe according to that of the Poet I will foretell this one thing to thee and repeating it againe and againe I will admonish thee verse 9. hee hath dispersed and given to the poore Vnum illud tibi nate deâ praeque omnibus vnum praedicam repetens iterúmque iterúmque moncho It is a question put by Gods people that would faine seeme religious wherewith shall I come before the Lord and bow my selfe before the most high God shall I come before him with burnt offerings with Calues of a yeare old will the Lord be pleased with thousand of Rams or with ten thousand of rivers of Oyle shall I give my first borne for my transgression the fruite of my body for the sinne of my soule Micah 6.6.7 by what acts excercises shall I shew my selfe religi●us will plenty of outward services and sacrifices serue the turne heerein but it is resolved by the Prophet ver 8. that all this wil not do it with ut doing of moral duties amongst which to love mercie is a maine one he hath shew●d thee O man what is g●od and what doth the Lord require of thee but to doe justly and to love mercie and to walke humbly with thy God More vulgihoc nomen pietatis etiam in operibus misericor diae frequentatur quod ideò arbitror evenisse quia hoc fieri praecipuè deus mandat eaque sibi vel pro sacrificiis vel prae sacrificiis placere testatur Aug. lib. 10 De civit deicap 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the vulgar fashion this name of Piety is frequently used in the workes of mercy which I thinke therefore commeth to passe because God especially commandeth these to be done and witnesseth that they please him either in stead of sacrifices or before all sacrifices Every child of God is truly religious and every truly religious man is the child of God these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow one out of the other now that we are the one the children of God and therefore the other religious and holy before God is seene and shewed by putting on the bowels of compassion Col. 3.12 The Apostle seeketh out no farther no better evidence of the Hebrewes religion and love to Gods name then this that they had ministred to the Saints and still continued therein Heb. 6.10 How shall it be knowne that Tabitha is a Disciple Termini convertibiles a Christian for these are convertible termes the Disciples were called Christians Act. 11.26 but by her fulnesse of good workes and how that she is full of them but by almes deedes the best of workes Act. 9.36 there was at Ioppa a certain Disciple named Tabitha this woman was full of good workes and almes deedes which she did Nullâ reperinde ac misericordiâ colitur Nazianz. orat de cura pauperum quoniam nihil aliud tam peculiare est deo quàm illa utpotè ante quem misericordia veritas gradiuntur Beneficentia deo similes facit Chrys in 3 Tit haec est charitatis mater proprium Christianae virtutis insigne per quam discipuli Christi noscuntur Nihil adeò divinum habet homo quàm benefacere Nazi orat de cura pauperum Vbi deus curam misericordiae invenit ibi imaginem suae pietatis agno scit Leo ser 10. de Quadragesima God is worshipped by nothing so much as by almes saith Nazianzen oratione de cura pauperum because nothing is so peculiar to God as it is to witte before whom mercy and truth doe goe And Chrysostome saith Bountifulnesse maketh men like to God this is the Mother of Charity the proper badge of Christian vertue by which Christes Disciples are knowne And Nazianzen ubi supra Man

hath nothing so divine and excellent as to doe deedes of charity And Leo likewise where God findeth a care of mercy there he acknowledgeth an image of his own goodnesse And so I passe from these words as they both declare and demonstrate Cornelius religion and service of God to the handling of them as they lye in themselves wherein wee may consider first the person Cornelius secondly the act he gave thirdly the matter giving almes fourthly the measure much almes fifthly the persons receiving to the people heere a little and there a little of every one of these will take up my whole time now and put off the last clause to a fuller handling at another turne The fiest point is of the person giving the almes Cornelius Cornelius was rich in revenewes high in ranke being both a Commander of a companie a Master of a family and is heere a patterne and president to every rich man in this world great man in place and goodman of an house to goe and doe likewise as our Saviour said to the Lawyer about a worke of mercie Luk. 10.37 Timothy hath a speciall charge layd upon him to charge the rich men in this world to doe good to be rich in good works ready to distribute willing to communicate 1 Tim. 6.18 They that have this worlds good must not shut up their bowels of compassion to their needy brethren but do good unto them 1 Ioh. 3.17 Our Saviours I say unto you make you friends of the Mammon of unrighteousnesse Luk. 16.9 is especially spoken unto rich men And they especially at Corinth that had abundance must out of their abundance supply the want of the Saints that were in poverty 2 Cor. 8.14 And that worke of mercie to bring the poore that are cast out to our house Isay 58.7 properly belongeth to him that is Master and owner of the house Abraham and Lot being blessed of God exceedingly and become great in substance doe so abound in the worke of Hospitality a branch of this tree of almes doing that they tarry not till strangers come to them for intertainement which yet now adayes is held an high point of Hospitality to lye open to all commers but they seeke occasions to exercise it runne to passengers bow to them intreate them to be intertained professe that they do them a favour in it and even presse upon them till they obtaine Gen. 18.2.3 19.2.3 Iob the greatest and richest of all the men of the East maketh the fatherlesse eate of his morsels and as a father bringeth them up with him from his youth guideth the widow from his mothers wombe covereth the poore with a garment so that his loynes blesse him for being warmed with the fleece of his sheepe and suffereth not the stranger to lodge in the streete but openeth his doore to the travailer Iob 31. So rich was this rich man in every good worke of mercy Rich men then must out of their abundance cast much into the poore mans treasurie for as Saint Austin saith Superflua divitum necessaria sunt pauperum res alienae possidentur cumsuperflua possidentur Aug. in Ps 147. the superfluities of rich men are the necessaries of poore men Men possesse other mens goods when they possesse superfluous things But as Peter said unto our Saviour Lord speakest thou this parable unto us or unto all Luk. 12.51 So it may be said unto me doth almes giving belong unto rich men or unto all men I say then this burthen lyeth upon them principally but not onely they must come with their great gifts but even the poorer sort must not be wanting in their mites they must as it were beare the heate of the day but every one in his order must beare his part give almes of such things as you are able Luk. 11.41 as our new translation of that text hath it of such things as you have He that hath two coates let him impart to him that hath none and hee that hath meat let him doe likewise Luk 3.11 Hee that laboureth with his hands for his living must out of that give to him that needeth yea he must labour to that end Eph. 4.28 Our blessed Saviour though he lived not of begging as the Papists say Dicit aliquis pauper sum ideò eleemosynam dare non possum ut nullus se pauper excusare poster dominus noster procalice frigidae aquae mercedem seredditurum promisit Aug. Ser. 137. detemp Impar facultas sed nonimpar charitas Idem in Psal 121. Si potes dare da finoni p●ter af●a b●lemte fac Coronat deus intusbonitatem ubinon invenit facultatem Nemo dicat non habeo charitas delacculo non erogatur Nulli parvus est census cui magnus est animus Nec de rei familiar●s mensura pendet modus pietatis Majora quidem sunt impend●a divitum minoramediocrium ed nec d screpat fructus operum ubi non d●est affectus operantum Leo sern deapparit domin● n decretis distinct 86. but of the voluntarie contribution of certaine devout women which ministred unto him Luk. 8.3 yet he gave almes out of his bagge to the poore Ioh. 13 29. if thou have but a litle be not afraid to give according to that litle saith Tobit to his sonne chapter 4.8 Some man saith Austine will say I am poore therefore I cannot give almes That no poore man should excuse himselfe our Lord hath promised that hee will render are ward for a cup of cold water And againe Mens ability may be unlike and yet their charity not unlike and upon the 103 Psalme If thou canst give give if thou canst not shew thy selfe affable and courteous God crowneth the good minde within where hee findeth not ability without Let no man say I have not Charity commeth not out af a bagge And so Leo the great No mans revenue is litle whose minde is great neither doth the measure of a mans charity depend upon the measure of his estate Indeed the expences of rich men are greater and of meane men lesser But there is no difference betweene the fruite of the works where there is no defect in the affection of the workers I end this point with Saint Ambrose that the Commandement of mercie is common to all offices and ages neither is the Publican or Souldier the husbandman or citizen the rich or poore excepted but all are to be admonished that they be readie to give to him that needeth But here may grow a question whether children and servants that are under the power of their parents and Masters whether wives that are in subjection to their husbands may give almes Thomas Aquinas 22. qu. 67. answereth that if they have any proper goods of them but not of their owne either by gift or getting they may give almes of their fathers Masters or husbands goods without their consent save in case of extreame necessity wherin a man may take another mans goods to give almes with