Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	good_a	justification_n	34,397	5	9.6570	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20474	A probleme propounded by Francis Dillingham, in which is plainely shewed, that the holy scriptures haue met with popish arguments and opinions.	Dillingham, Francis, d. 1625.	1616 (1616)	STC 6887; ESTC S117462	12,729	50

gotten by our merits but freely given although not without our worke and labour for to come and to bye note our labour without money and without change note that reconciliation is not due but flatly free O Bellarmine why then doest thou teach merits of congruitie lib. 1. cap. 21. I end this poynt with the Lords speech Esai 43. v. 25. I even I am he that putteth away thine iniquities for my owne sake and will not remember thy sinnes Of meriting Heaven They Papistes teach that a man by his good works may deserue heaven behold how the Scripture hath anticipated this ungodly opinion psalme 130. thus doth the servant of God pray Lord heare my voyce let thine eares attend to the voyce of my prayers the Lord might say vnto him thou art not worthy to be heard it is true saith he for if thou O Lord straightly markest iniquities who shal stand but mercy is with thee that thou mightest be feared to proceed thus likewise doth David pray psal 143. Heare my prayer O Lord and harken unto my supplication answer me in thy truth and righteousnes The Lord might say vnto him thou hast no merits nor deserts it is true saith he therefore I pray Enter not into iudgment with thy servant for in thy sight shall no man that liveth be iustified Heere some may say if good workes deserue not heaven what is the use of them the scripture is plaine for the use of thē 2. Ephe 10. v. For by grace are yee saved through faith and that not of your selues it is the gift of God Now the Ephesians might haue sayd we acknowledge thus much but doe not our workes comming from grace deserue No saith the Apostle not of workes least any man should boast himselfe what is then the vse of good workes it followeth for we are his workmanship created in Christ Iesus unto good workes which God hath ordayned that we should walk in them To this suteth the speech of Barnard Opera sunt via regni non causa regnandi Good workes are the way to the kingdome of heaven not the cause S. Peter also excellently setteth out the use of good workes 2. Pet. 1. v. 10. In these wordes Wherfore brethren giue rather diligence to make your calling election sure for if these thinges be in you you shall never fall for by this meanes an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord Iesus Christ And christian reader what neede the Papistes pleade for merites seeing Bellarmine writeth thus lib. 5. de iusti ca. 14 Ius habemus We haue right to an euerlasting inheritance before we begin to doe good workes further Infantes Baptised by that grace alone before all good workes are saued and therefore Christ hath merited for us the inheritance seeing he hath merited for us the grace of regeneration adoption And againe in the 17. chap. Infants merit not by the merites of workes but by the merits of the person Now what are infants merits but Gods mercies as Barnard saith Meritum meum miseratio Domini My merits are the Lords mercyes I conclude this therefore with the saying of S. Barnard 68. serm in cant Nam et de meritis ecclesia quid sit sollicita cui de proposito Dei firmior suppetit securiorque gloriandi ratio why should the Church be carefull touchinge merits and deserts seeing it hath a more firme and sure matter to boast of to wit the purpose of God Of fulfilling Gods commandements THe Papists teach that a man regenerate may fulfill Gods commaundements the Apostle taketh it for granted that no man can doe so Gal. 3. v. 10. For as many as are of the deedes of the law are vnder the curse for it is written Cursed is every one that continueth not in all things that are written in the booke of the law to doe them In which words the Apostle doeth thus reason They which cannot fulfill the law are vnder the curse but no man can fulfill the law ergo by the sentence of the law every man is under the curse If this be not the Apostles Assumption the Galathiās might haue answered Paul that they could fulfill the law and so cut the sinewes of the Apostles reason To this argument Bellarmine in his 4. booke of iustifi chap. 14. answereth that this is the Apostles Assumption No man by his owne strength without faith and grace can keepe the whole law but alas in the 2. chap. and last verse thus doeth the Apostle reason If righteousnes be by the law then Christ dyed without a cause Now if the Galathians cleane iustled out Christ from iustification then it had bin no absurditie for thē to haue sayd Christ dyed in vayne for by nature we can do these things which the law requyreth Againe who knoweth not that the Galathians were Christians chap. 6. v. 1. and chap. 3. v. 3. therefore would they vtterly exclude Christ from iustification It is impossible to beleeue In the same place it is worthy to be marked that this text being obiected In many things we offend all Bellarmine confesseth that Vega and those that hold veniall sinnes to be against the law cannot answer this argument therefore he saith that veniall sinnes are not against the law but besides the law But I would know whether veniall sinnes be sinnes or no. Sinne is every breach of the law Veniall sinne is sinne Ergo It is a breach of the law Bellarmine himselfe in his first book of the losse of grace chap. 9 proveth veniall sinnes out of these words in the 5. chap. of Mathew He that is angry with his brother unadvisedly is culpable of iudgment Now our Saviour sheweth that these degrees of anger are forbidden in the commandement of murther Hence I thus dispute That which is forbidden in the commandement of murther is against the law But this veniall sinue of anger is forbidden in the commandement of murther Ergo It is against the law Christian reader I desire thee to reade the 4 booke chap. 10. there he confesseth out of Augustine that veniall sinnes are forbidden in this commandement thou shalt not couet This commandement commandeth perfection for saith he Eius generis est vt simul media et finem comprehendat It is of that kinde that it cōprehendeth both the meanes and the end Againe These thinges are spoken accordinge to Augustine his minde who in the precept Thou shalt not covet doth understand that all motions of concupiscense are forbidden even those that are not voluntary after a sort Of Images THe Papist teacheth that Images of God are not forbidden Bellarmine de sanct Imag. lib. 2. cap. 8. and that they are meanes to put vs in minde of God Let vs see how God preventeth this remēbrance Deut chap 4. v 23. Take heed lest you forget the covenant of the Lord your God which he made with you Now might the people say we will not forget for we will make an

not to be fathers and shepheards to their subiects The speech of Cyrus in Xenophon in his eighth booke is excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the workes of a good shepheard and good King are very like And I am sure a King in Homer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shepheard of the people Let vs heare Langius a Papist concerning the Popes temporall dominion Eodem anno saith he The same yeare namely 1407. the Romanes offered to Innocentius the Pope the keyes of the Citie with branches of Palmes and granted him all the temporall dominion of the citie of Rome but vniustly and vncommendably for the store of temporall things doe no little hurt to spirituall With many moe words to the same purpose Secondly saith Bellarmine Christ forbiddeth tyrannie for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer S. Luke hath met with this cauill for he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any composition yea the compound is with force and power to rule men whether they will or no not with wrong and iniurie to oppresse them But let vs heare Bernard lib. 2. de consid ad Eugen. Planum est Apostolis interdicitur dominatus i ergo tu tibi vsurpare aude aut dominans apostolatum aut apostolicus dominatum plane ab alterutro prohiberis It is euident that rule is prohibited the Apostles go thou therfore and vsurpe if thou darest being a ruler the Apostleship or being an Apostle rule thou art plainly forbidden one of them Againe in his first booke he hath these words In criminibus non in possessionibns potestas ves●ra Your power is in crimes not in possessions for them and not for these you haue receiued the keyes of the kingdome of heauen excluding sinners not possessors of lands In his third book thus boldly speaketh he Pro libitu agere quid tam bestiale To do all things after his owne pleasure what is so beastly as this To conclude in his fourth booke saith he In his successisti non Petro sed Constantino In these things thou hast not succeeded Peter but Constantine But it may be the Popes authoritie will preuaile let Gelasius therfore speake tom 2. Concil pag. 442. Some were before the coming of Christ Kings and Priests typically but when the true King and high Priest came then neither doth the Emperour take to himself the name of an high Priest neither doth the high Priest challenge royall authoritie Many mo words he hath to the same purpose The same thing in effect hath Pope Nicolas the first in his Epistle to Michael the Emperor Cassiodore vpon the fiftieth Psalme thus writeth Si quis de populo errauerit Deo peccat Regi nam quando Rex delinquit soli Deo reus est quia hominem non habet qui eius facta diiudicat● merito ergo Rex Deo tantum se dicit peccasse qui solus erat qui eius potuisset admissa discutere If any of the people erre he sinneth against God and the King when the King sinneth he is guiltie onely to God for he hath no man that may iudge his deeds worthily therefore doth the King say that he sinned onely against God because he alone could discusse his offences To conclude That which the Apostles requested is forbidden them But they requested tēporal dominion Ergo it was forbidden them I do not denie but they were somewhat ambitious in asking temporall dominion but meere ambition was not forbidden them but temporall rule as I haue made manifest and plaine Of sinning necessarily THus do the Papists dispute touching sinne Aut peccatum est necessarium aut voluntarium sinne is either necessarie or voluntarie if it be necessarie then it is no sinne The Apostle Paul Rom. 9.19 hath cut the sinewes of this argument Thou wilt say then Why doth he yet complain for who hath resisted his will The Apostle answereth But O man who art thou that pleadest against God To lay open the obiection thus it standeth He that cannot resist the will of God is not to be blamed But a hardened heart cannot resist the will of God Ergo a hardened heart cannot be blamed The Apostle denieth the propositiō by a reprehension O man who art thou that pleadest against God And here by the way Christian Reader iudge of their argument who thus dispute touching Adams fall If God decreed Adams fall then he fell necessarily and so God was the cause thereof O man what art thou that disputest with God I beseech thee Christian Reader adore the mysteries of election and reprobation search them not curiously but lay thy hand vpon thy mouth and be silent be not a querist but let God be righteous and let the whole world perish wonder that God should chuse any one to saluation wonder not if thousands be damned better farre is faithfull ignorance then rash knowledge Paul calleth them vnsearchable wayes of God and wilt thou search them Whosoeuer is not satisfied with this answer let him seek for one better learned then I am but let him take need that he finde not a more presumer Thus much may suffice for this argument of sinning necessarily Here I might enter into the question of Freewill but I say with Augustine concerning this point Ser. 2. de verbis Apostoli Worke your saluation saith the Apostle Now lest they should attribute any thing to themselues it followeth It is God which worketh in you both the will and the deed of his good pleasure Of Iustification THus doth the Apostle reasō touching Iustification If Abraham were iustified by works he hath therein to reioyce but not with God The Papists answer that S. Paul speaketh of the first iustification This answer the Apostle taketh away in the next words Abraham beleeued in God and it was imputed or counted to him for righteousnesse This testimonie is alledged out of the fifteenth chapter of Genesis And if there were any second iustification it must needs be vnderstood of the same for Abraham was iustified before In the 12 13 and 14 chapters the notable works of Abraham are recorded as that he obeyed God in going out of his countrey that he built an altar that he talked familiarly with God besides Heb. 11. the Apostle putteth this amongst the praises of Abraham that by faith he went into a place which he knew not And if S. Iames speake of a second iustification then doth S. Paul likewise for S. Iames alledgeth the same text chap. 2. ver 23. But this vaine distinction is also preuented by S. Iames who alledgeth the example of Rachab vers 25. Likewise was not Rachab the harlot iustified through workes when she receiued the messengers and sent them out another way It is certaine that Rachab was an infidell vntill that time that she receiued the spies wherefore by her example it is euident that S. Iames nor S. Paul knew any second iustification I conclude with Bellarmine his speech lib. 2. de iustif cap. 7. Si solum vellent nobis imputari Christi merita quia nobis donata sunt et possumus ea Deo Patri offerre pro peccatis nostris quoniam Christus suscepit super se onus satisfaciendi pro nobis nosque Deo Patri reconciliandi recta esset corum sententia If they meant onely this that Christ his merits were imputed to vs because they were giuen vs and because we may offer them to God the Father for our sins seeing Christ tooke vpon him the burden to satisfie for vs and to reconcile vs to God the Father their opinion was right Thus farre Bellarmine Now let vs marke how the Apostle reasoneth Rom. 5. v. 10. For if when we were enemyes we were reconciled to God by the death of his Sonne much more being reconciled we shal be saved by his life Excellently writeth Bernard Fateor non suum dignus nec propriis possum meritis regnum obtinere caelorum ceterum Dominus meus duplici iure illud possidens haereditate patris et merito passionis altero ipse contentus alterum mihi donat I confesse and acknowledge that I am not worthy neither can I obteyne by my merits the kingdome of heaven but my Lord possessing it by a double right by his Fathers inheritāce by the merit of his passion being content with the one himselfe giveth me the other Thus Christian reader I haue shewed thee how the holy scriptures meet with popish cavills in the weightiest controuersies betwixt them and vs. God almighty open mens hearts to see the cleere truth which in great brevitie simplicity I haue heere propounded I doubt not but other learned men may add much vnto this small Treatise which I haue written to excite men to studie the Scriptures and eschue popery And as I haue written it with this minde so I doubt not but that God will giue a blessing to it Amen Lord Iesus FINIS