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	jesus_n	justification_n	6,056	5	8.9027	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

But that wee must confesse our faults one to another that is reciprocally as saith S. Iames. Whereof it followeth forsooth that if a woman prostituting her selfe to her Curate confesseth her sinne vnto him her Curate ought reciprocally to confesse his sin to her and so to obey the commandement of S. Iames who in this place speaketh not of the peoples confessing in the eare of the Priest but of that confession that euery man ought to make to his neighbour after he hath offended him And this is euident by that which he hath added Confesse saith he your offences one to another and pray ye one for another For as we are not to pray for the Priests onely but for euery one that standeth in neede so must we not confesse our selues to the Priests onely but to euery one of the people whom we haue offended Thus is the commandement of S. Iames equall as well for Prayer as for Confession XV. DEMAND That faith onely iustifieth ANSVVERE THis demand is fraudulent and doubtfull or ambiguous First he ought to haue expounded whether he meaneth of iustification before God or before men for we doe not denie but that in the sight of men we are iustified by workes but before God hauing but two meanes to be iustified eyther by our owne righteousnesse which is Iustification by the workes of the Law or by the righteousnes of another namely by the righteousnesse of Iesus Christ which is by faith we finde in the Apostle S. Paul Ephes 2. vers 8. and 9. That we are saued by grace through faith not by workes And Galat. 2. vers 9. That we are iustified by faith in Iesus Christ and not by the workes of the Law Now that by the works of the 1 Law he also vnderstandeth the works of the morrall Law the whole course of the Epistle doth shew for in the next Chapter he saith Cursed is he that continueth not in the words of this Law which is a passage alledged out of the end of the 27. Chapter of Deuteromie wherein we haue no mention but of the transgressions against the Morrall Law And in the fift Chapter he saith that the whole Law is fulfilled in this onely word Thou shalt loue thy neighbour as thy selfe Some Iesuites doe say that faith iustifieth because it is the beginning of our regeneration as if I should say that a mans knowledge consisteth in knowing an A. and a B. because he beginneth by them But S. Paul Phil. 3.9 and in many other places opposing the righteousnesse by the Law to the righteousnesse by faith cutteth off this shift for as the righteousnesse by the Law is the same which consisteth wholly in the obedience to the Law euen so the righteousnesse by faith is the same which consisteth wholly in faith otherwise there were no opposition And in the fourth to the Romanes he maintaineth that Abraham and Dauid were not iustified by workes yet he speaketh of them not as when they began or before they began to be regenerate but when they were well forward in godlinesse namely when Abraham offered his Sonne and when Dauid writ the 32. Psalme In which Psalme Dauid saith S. Paul declareth that mans beatitude consisteth in this that God imputeth vnto him righteousnesse without workes Faith therefore cannot be without workes yet doth it iustifie alone and without workes as our eyes are not without our eares yet doe they onely see and that without any helpe of the eares XVI DEMAND That when the fault of sinne is taken away the punishment also is taken away ANSVVERE THis is likewise slanderous for we doe not say that when God hath pardoned the fault all punishment is necessarily taken away but onely that punishment which is satisfactorie to Gods iustice For there be punishments which serue to amend man yet not to pay God to correct our vniustice yet not to satisfie Gods iustice and these are Exercises and Trials not Payments which cannot be made after the fault is forgiuen and this do we proue 1. Because God is no mocker neither doth he contradict himselfe But it is a mockery to forgiue a man his sin and not the punishment of his sinne to tell him I forgiue thee thy debt not the payment of thy debt our sins are debts as it is said in the Lords Prayer the payment whereof is punishment 2. Againe because Iesus Christ paid not otherwise for our fault but by bearing the paine he therefore payed for the paine and there was but one payment for both It is therefore the forging of a new Gospell to imagine that he paid more for the one then for the other for if he hath fully paid for the fault then also for the paine And if he hath fully paid for our paine the same was for our acquittall and to discharge vs. 3. Likewise because God is iust it were iniustice to punish a man with satisfactory paine that hath no fault so consequently is not faulty The fault therefore being taken away the paine is also taken away XVII DEMAND That God created not all men to a like estate but that he created some to be saued some to be perpetually damned ANSVVERE THese words thus rawly propounded may be mistaken and otherwise vnderstood then we do beleeue In this sense they be true That God hath predestinate some to saluation in his sonne and others he hath preordained to damnation for their sinnes which he fore-saw for God damneth none but for their sinnes neither doth he delight in the destruction of his creature as also he hath not chosen some rather then other some in regard they are better but to the end to make them better neither doth he fore-see any other goodnesse in that creature then the same which he will infuse into him For he is the spring of all the goodnesse that is in the creature The Apostle S. Paul is expresly of our minds in the ninth of his Epistle to the Romanes and in the first to the Ephesians vers 4. as also the Iesuites do confesse the same hauing of late herein ranked themselues with vs as being forced by the truth For whereas the common opinion of others is That God elected to saluation these whom he fore-saw should be good men and that should doe good workes so to merit saluation Bellarmine on the other side disputeth tooth naile against it in the tenth Chapter of the second Booke of Grace and Free-will saying God chose not men because they should bring forth the fruits of good workes and perseuere in good workes but he chose them to make them doers of good works and perseuerers in goodnesse toward the end of the 12. Chap. he saith thus If God predestinated men because he foresaw that they should make good vse of free-will why did he not predestinate the Tyrians and Sidonians of whom Iesus Christ spake Matth. 11. and of whom the truth doth testifie that they could well haue vsed their free-will and yet saith

of Iesus Christ to suffer the Iewes at Rome which beleeue that Iesus Christ was a seducer and deceiuer and there to permit them the free exercise of their Religion and yet to condemne to the fire those that say there is no other Mediator but Iesus Christ neyther any other propitiatorie Sacrifice but his death 61 Also sith in the Church of Rome there are many reliques euidently false and ridiculous As at Saint Iohn Lateran in Rome the fore-skinne of Iesus Christ At Court-Chiuernie neere Bloys the breath of Ioseph At Burgos in Spaine the hayre and nayles of a wodden Crucifixe c. Wee demand what marke they can giue vs whereby to discerne the true from the false and what mooued these our Masters thus to abuse the poore people 62 Whether wee may beleeue the Monkes which make their vaunts to doe more then God commaundeth considering that God will be serued with all our heart and all our strength is there any man that can do more then that which he doth with all his strength 63 Againe in as much as the Pope permitteth no man to preach without his vocation from him eyther mediately or immediately Wee would gladly know whether for the reprouing of the Popes abuses it be requisite to be authorized by the Pope himselfe also whether we may hope that euer the Pope will giue any man charge to reproue him 64 How doth this opinion of the Church of Rome that Infidels and Heathen doe worke meritorie deeds which they tearme merits of Congruitie agree with this of Saint Paul Rom. 24. v. 23. That all that is not of faith is sinne Be there in the iudgement of the Church of Rome meritory sinnes Can people destitute of the Spirit of God doe any good worke considering that the Apostle Saint Paul witnesseth that our selues cannot so much as thinke a good thought and that it is God that worketh within vs both the will and the deede at his good pleasure 2 Cor. 3. Phil. 2.13 FINIS A NEW CHALLENGE to all Papists in foure and twentie Popish Articles by a learned Diuine now liuing and ready to iustifie the same if any Papist shall accept the Condition 1 IF any Papist can shew mee any approued Father or Councell before Saint Augustines dayes which testifieth that the Bookes of Tobith Iudith Wisdome Ecclesiasticus the first and second of Maccabees are Canonicall Scripture I yeeld to Poperie If on the contrarie he will promise to become Protestant if I can shew him an approued Father or Councell before S. Augustines dayes which testifieth that they are not Canonicall 2 If any Papish can shew mee any approued Father or Councell within 1000. yeeres after Christ which testifieth that any Latine translation is to be preferred before or equalled with the Hebrew and the Greeke I yeeld to Poperie if on the contrarie he will promise to become Protestant if I can shew him any approued Father or Councell within that time which teacheth that the Hebrew and the Greeke are to be preferred before whatsoeuer Latine translation 3 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich taught that it was vnlawfull to translate the Bible into the knowne languages of the common people I yeeld to Poperie if on the contrarie hee will promise to become Protestant if I can shew him by approued Fathers or Councels that in the best ages of the Church it was thought profitable and commendable to haue the Scripture so translated 4 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which held it vnlawfull for the people of God to reade the Scriptures in their Mother tongue I yeeld to Poperie If on the contrarie he will promise to become Protestant if I can shew him out of approued Fathers or Councels that in the best ages of the Church they might lawfully haue read them 5 If any Papist can shew mee any approued Father or Councell within 600. yeeres after Christ vvhich teacheth that common prayers ought to be made in a language vnknowne to the common people I yeeld to Popery if on the contrary he will become Protestant if I can shew him by approued Fathers or councels that common prayer should be made in a knowne language 6 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ except Saint Augustine onely which teacheth that there are but three commandements in the former Table seauen in the latter I yeeld to Poperie If on the contrary he will promise to become Protestant if I can shew him by Fathers or Councels that there are foure Commaundements in the former Table and sixe in the latter 7 If any Papist can shew mee any approued Father or Councell within 1000. yeeres after Christ that it was lawfull to picture God the Father I yeeld to Popery if on the contrary hee will promise to become Protestant if I can shew him approued Fathers or Councels which thought it vnlawfull to picture him 8 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which taught that Latria might be giuen to Images I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell within that time which taught that Latria should not be giuen to Images 9 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which speaking of Sacraments named seauen onely and neyther moe or fewer I yeeld to Popery if on the contrarie he will promise to become Protestant if I can shew him an approued Father or Councell within that time who names no moe but two to wit Baptisme and the Lords Supper 10 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich teacheth that women may baptise I yeeld to Poperie if on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell which absolutely forbad women to baptise 11 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which teacheth that it is vnlawfull for any saue the Minister or Priest who consecrates to drinke of the Sacramentall Cup I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell within that time which held it sacriledge not to drinke of the Cup hauing eaten before of the Bread 12 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which forbad Communicants to receiue with their hands the Sacrament of the Lords Supper I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels that within that time it was vsually deliuered into their hands 13 If any Papist can shew me any approued Father or