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	justify_v	righteous_a	6,383	5	9.2114	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07475	An examination of certaine motives to recusancie. By W. Bedell	Bedell, William, 1571-1642.	1628 (1628)	STC 1786; ESTC S113798	20,794	67

the honour which they gave to him and as he saith a little before to signifie their faith that the departed are living and yet subsisting with the Lord and that we have hope of them as those that be from home in another countrey and to signifie that state which is more perfect c. Thus Epiphanius there And to the like purpose the Author of the book of the Ecclesiasticall Hierarchy attributed to Dionysius the Areopagite Neither of both doe speak a word of Purgatory or the releasing of Saints out of their torments there The Church of England doth not deny such Praiers for the dead as shall after appeare Iovinian for holding perpetuall Virginity of no greater merit then Marriage TOuching Iovinian neither Philastrius nor Epiphanius say any thing because he was after their writing S. Augustine among other his damnable opinions as that all sins are equall that a man regenerate cannot sinne that fasting profits not that the virginity of the blessed Virgin was corrupted by her bearing Christ reckons also this in these termes The virginity also of women professing holinesse and the continency of the manly sex in those holy men that choose a single life he made equall to the merits of chaste and faithfull marriages By which words it is plaine that Saint Augustine takes merits for the value and dignitie or reward of marriage chastly kept Otherwise in the judgement of the Court of Rome the desert of marriage is smal But thus doe the Fathers take the word merit and meriting which hath brought in the opinion of deserving heaven by good workes Shortly this opinion of Iovinian the Protestants are free from Vigilantius for denying praier to Saints VIgilantius is in none of the three Catalogues to which he sends us S. Hierome writes two Epistles against him very bitter and wherein saith Erasmus He doth so take on against him with railing as I could wish a little more modesty in him In them there is no mention of prayer to Saints But first of Vigilantius blaming the adoration of the reliques and bones of the holy Martyrs Secondly his denying that the souls of the Apostles and Martyrs as being in Abrahams bosome or in a place of rest or under the Altar can be present at their Tombes and where they will Thirdly his maintaining that while we live we may pray mutually each for other but after we are dead no mans praier shall be heard for another specially since the Martyres calling for revenge of their owne blood could not obtaine it unlesse we will gather some such thing out of these words of Vigilantius which S. Hierome sets downe Ergò c. Doe the soules of the Martyrs then love their ashes and flye about them and are alwaies present lest perhaps if any should come to pray being absent they might not heare him But neither doth it appeare that Vigilantius meant or Saint Hierome understood this praying of prayer to the Saints and Martyrs themselves but God at their Tombes desiring their furtherance suffrage and recommendation upon this opinion they were present with their Reliques or at their Memories So doth Saint Hierome relate that Constantia a devout woman was wont to spend whole nights watching in the Tombe of Hilarion and to talk with him as if he were present for the furthering of her praiers And indeed Saint Hierome maintaineth against Vigilantius they are present They follow the Lambe whither soever he goeth If the Lambe be every where they also which are with the Lambe are to be beleeved to be every where Of which beliefe I doe not think there were many besides himselfe or yet are save onely simple and superstitious people as the woman that I mentioned right now which when she heard that Hilarions body was stollen away died presently Against these corruptions and superstitions which then began to creep into the Church Uigilantius recommended to Saint Hierome by Paulinus in his travels to the East and by him stiled a holy Priest till he understood he favoured his adversary Ruffine opposed himselfe Neither was he blamed therefore by his Bishop though Saint Hierome calls him A holy man or by any Councell yea as Saint Hierome confesses he had certaine Bishops of his opinion What the reformed Churches hold here about I shall shew by and by Xenaias for denying due honour to holy Images of Christ and of Saints and praying before them XEnaias lived long after the times of those three Authors to whose Catalogue this Collection sends us He was a Persian by Nation a servant by Condition ordained Bishop of Hierapolis before he was baptized a defender of Eutiches his heresie But i●… no ancient history worthy of credit reported to have said or done any thing about Images much lesse to have been condemned for so doing Nicephorus is brought by Canisius and Bellarmine affirming so much a fabulous Author which lived not by Canisius owne account till after one thousand three hundred yeers since Christ and was himselfe an Image-worshipper Evagrius who lived neer to the time of Xenaias and mentioneth a letter of certaine Monkes of Palestina reporting his outragious carriage toward Flavianus Bishop of Antioch hath nothing of his opinion against Images or praying before them See the Catalogue in Saint Epiphanius in Philastrius in Saint Augustine All these heresies now renewed by Protestants condemned within the first foure hundred yeeres whosoever communicateth with these in giveing countenance by his presence at their Service or Sermons as they were cut off from the Primitive Church so he cutteth off himselfe and is partaker of their sinne and rebellion as S. Iohn saith VVE have seen what is in the Catalogues to which he referres And for the rest it is utterly untrue that these opinions or any one of them in that sense wherein they are defended by the Protestants was condemned within the first foure hundred years after Christ. Which that it may the better appeare I will set downe the doctrine that sounds in our Churches touching these points First we teach that a sinner truly penitent for all his sinnes and resting by faith upon the Redemption that is in Christ Iesus is by that faith alone freely justified without the workes of the Law Notwithstanding true faith worketh by charity and sheweth it selfe by good workes which God doth account for righteous and reward farre beyond desert Secondly that Baptisme is a Sacrament appointed by Christ our Lord to wash away sinne and in stead of Circumcision to be a seale of the righteousnesse of faith And that none despising this Sacrament can be saved Yet they are not wholly to be excluded from the mercy of God who by the straits of time not by the will of their Parents are deprived thereof for they may have the baptisme of the Spirit though not of Water as those catechised in the Christian faith that suffered martyrdome sometimes before outward Baptisme Thirdly that

sheweth in his answer to Card. Bellarm. Loe the Schisme that we are blamed for The Church of England finding in the Service of God divers things impertinent and uncertaine as themselves confesse endeavoured to restore it according to the ancient rule rite of the holy Fathers as they also after her pretend She hath brought the whole Realme to one use which they also imitate She hath taken upon diligent survay of the service of all Churches whatsoever seemed most pleasing unto Almighty God as Saint Gregory adviseth She hath appointed it should be in a language understood by the people as both the use of the Primitive Church warranted and Saint Paul expresly commandeth and the very light of reason requireth And this Service whereat themselves cannot take the least exception is branded with the note of Schismaticall Albeit the Church of England professeth to hold Communion with the Catholick Church throughout the world yea with that of Rome it selfe in all points of the Catholick Faith And Christ be judge betwixt us and these politick make bates which for no other cause but the maintenance of their faction doe make contention among brethren But the next accusation is sorer and comes home to the quick he saith The doctrine now preached is heresie and for such condemned and instanceth in eight points and referres to the Catalogues in Saint Epiphanius Philastrius and Saint Austin Let us see the particulars Simon Magus was condemned for Heresie for saying That faith alone doth justifie THis heresie of Simon Magus is neither reported in Epiphanius nor Philastrius nor Saint Augustine nor any thing like to it Ireneus indeed relates that he taught such as placed their trust in him and his harlot Selene not to regard the Prophets but freely to doe what they list for that men were saved by his grace and not by just workes With what forehead doth this man attribute this heresie to the Protestants as if the Grace of God and Faith in our Lord Iesus Christ were all one with the grace of Simon the Sorcerer and trust in him and his Strumpet and the shutting out of our workes from justification with the giving liberty to men to live as they list The doctrine preached in the reformed Churches is the doctrine of Saint Paul Rom. 3. 20 21 22 23 24 28. and in many places besides where he teacheth that by the deeds of the Law there shall no flesh be justified in his Gods sight for by the Law is the knowledge of sinne but now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all them that beleeve for there is no difference for all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Iesus Christ Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God vers 28 Therefore we conclude that a man is justified by faith without the deeds of the Law And this is the constant teaching of all antiquity That we are justified by the grace of God through the redemption that is in Christ Iesus by faith in his blood without the workes of the Law Cerinthus likewise for saying that Children may be saved without Baptisme HEre I cannot but marvell at the boldnesse of this Collector for not onely none of all the three Authors to whose Catalogue of heresies he sends us doth mention any such opinion of Cerinthus as this but Epiphanius relating his opinions adds as a report that had come to him that some among the followers of Cerinthus departing this life before they had obtained baptisme others were baptized for them to free them from punishment at the resurrection Whereupon also he saith it came to him by tradition that the Apostle said If the dead rise not at all why are they then baptized for them If Cerinthus and his followers were baptized for the dead let the Reader judge how likely it is that he should teach children may be saved without baptisme Ptolomeus was noted as an heretick for saying That it was not in man to keep Gods Commandements THis doctrine whether it be true or false I doe not now examine None of these three Authors to whom he refers us doe attribute it to Ptolemeus although Epiphanius sets downe a large Epistle of his to Flora wherein he holds the Law was not given by the perfect God as being it selfe unperfect with many like blasphemies Touching the ten Commandements he saith They containing a pure ordinance but not having accomplishment needed to be fulfilled by our Saviour If this be the Heresie which this Collector intends to be renewed by the Protestants that the Morall law is holy but we could not keep it and therefore Christ came to fulfill it their defence will be easie Now it shall suffice that Epiphanius neither doth attribute this to Ptolomeus as a new opinion nor note him for it as an heretick Montanus for denying the Sacrament of Penance MOntanus was one of the false Prophets of the sect of the Cataphryges of whom none of all the three Authors we are sent to mentioneth any such thing as this Collector imputes unto him That which I think was in his minde though he mistooke the name was of one Novatus that was the ring-leader of the sect of the Cathari or Puritanes who taking occasion of offence because many which in persecution had denied the truth were afterward admitted to the communion of the Church by penance separated himselfe holding that to such as fell after baptisme there was no place for penance Thus Philastrius Epiphanius and Saint Augustine saith The Cathari denie penance following Novatus As for the terme Sacrament none of all these mention it This opinion is as much detested by the Protestants as by the Romists themselves Aërius for denying praiers for the dead AErius as both Epiphanius and S. Augustine relate was an Arrian which made a faction against Eustathius his Bishop an Arrian likewise and drew a multitude after him into the fields and woods By his words set downe in Epiphanius we may see his opinion With what reason saith he doe yee after death name the names of the dead For if hee that is alive praies or deales a dole what shall the dead be profited thereby And Epiphanius after justifies that practise that then was in the Church of reciting the names of the deceased and making a memoriall both for the just and sinners for sinners imploring the mercy of God for the just both the Fathers Patriarchs Prophets Apostles Evangelists Martyrs and Confessors Bishops and Anachorites and all Orders that they might sever our Lord Iesus Christ from the order of other men by