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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	follow_v	good_a	justification_n	5,141	5	9.3069	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70924	Romes destruction, or, Expresse texts and necessary consequences drawn out of the word of God, for the condemning of the doctrine of the Roman church, and justifying of that of the reformed churches first written in French, by C.D.R., a French noble-man ; and now published in English, at the solicitation of divers religious men of this nation by Jam. Mountaine.	C. D. R.; Mountaine, James.	1641 (1641)	Wing R11; ESTC R10609	52,610	234

prove it by this expresse text out of Saint Paul And you saith he being dead in your sinnes and through the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses Colos. 2. 13. Now even as a dead man cannot doe so much as to stir his fingers end unlesse he be raised againe So a man dead in sinne cannot doe any good work unlesse God raise him first and regenerate him inwardly by his spirit The same Apostle teacheth it plainly in another place saying That it is God which worketh in us both to will and to doe according to his good pleasure Phil. 2. 13. The holyest men though endued with the spirit of God and ordinarily accompanied with his grace have alwaies acknowledged themselves to be sinners and very unable to doe good works Saint Paul speaketh thus of himselfe and also of all others in his person For I was alive without the Law once but when the Commandement came sinne revived and I died I am carnall sould under sinne I know that in me that is in my flesh dwelleth no good thing For to will is present with me but how to performe that which is good I finde not For the good that I would doe I doe not but the evill which I would not that I doe Rom. 7. 9. 14. 15. 18. 19. Is it not then a meere ridiculous foolery to teach that a man destitute of the Grace of God may doe any good work to obtain Grace seeing that these which have this Grace already doe not doe the good they would but doe the evill which they would not having alwaies some corruptions of the flesh opposing the desires of the spirit And therefore they must confesse that we doe good workes after we have received Grace whence it followeth that their Doctrine is false as I prove it by this argument If we doe good works after we are received into Grace Then it followeth that our works doe not dispose us to obtaine that Grace which we have already and without which we cannot apply our selves to good works But the Antecedent is true therefore the Consequent also CHAP. IV. That our Lord Jesus Christ hath fully and perfectly satisfied the justice of God for our sins both for the guilt and punishment thereof and consequently that it is a vain and unprofitable thing to desire to satisfie again unto the same by works THat which our Adversaries teach concerning satisfaction is That God releaseth unto the sinner all the guilt and forgiveth him the eternall punishment due unto it But that he will have it turn'd into a Temporal punishment alledging that if in our Justification nothing were found but the forgivenesse of sins it would be perfect mercy but that there is some other thing whereby the justice of God appeareth To be short The Doctrin of these Doctors is that God for the manifestation of his justice wil have the justified sinner to satisfie Gods justice for the Temporal punishment of his sinnes otherwise his justice is not satisfied Answer It is an old wile of Sathan which he hath alwaies practised by his false Prophets to smother and bury as much as in him lyeth the meanes whereby God is pacified with us and his justice fully satisfied Therefore I aske of them whether Christ hath satisfied to the justice of God or no If he hath not satisfied it he is not our Saviour and we are still in our sinnes lyable to the curse of the Law Galat. 3. 13. But if Christ hath satisfied the justice of God for sinne it followeth that it is satisfied and declared in this alone satisfaction of his and by consequent that it is a vain and an unprofitable thing to desire to satisfie the same again Now that Christ hath satisfied fully the justice of God for sinne these expresse texts shewe it clearly and plainly He hath born our griefes and carried our sorrowes He was wounded for our transgressions and bruised for our iniquities The chastisement of our peace was upon him and with his stripes we are healed The Lord hath laid on him the iniquitie of us all Esay 53. 4. 5. 6. And the Apostle Saint Paul teacheth us That he hath reconciled all things unto himselfe having made peace through the blood of his Crosse whether they be things in Earth or things in Heaven Colos. 1. 20. Again The Mediator is one between God and Man the Man Christ Jesus who gave himselfe a ransome for all 1. Tim. 2. 5. 6. Now the Jesuits and other Doctors of the Roman Church to avoid this use to make a distinction of guilt and punishment saying that Christ hath satisfied for the guilt and eternall punishment but not for that Temporal punishment reserved for the sinner justified for which he is bound to satisfie the justice of God But this is brought in to no purpose For I will stop up this passage upon them in producing expresse texts and necessary consequences drawn out of the Word of God that shew plainely the contrary First of all the Prophet Esay hath told us in the forenamed place that Christ hath not onely borne our griefes but our sorrowes also which are not the guilt but the punishment of our sinnes And to say that this is true as touching the eternall and not the Temporall punishment is to no purpose For S. Paul saith That there is no condemnation to them that are in Christ Jesus Rom. 8. 1. But what punishment soever is imposed for the satisfying of Gods justice is a condemnation Therefore there is no punishment imposed to satisfie the justice of God Secondly The same Apostle teacheth us That by Grace we are saved through Faith and that not of our selves it is the gift of God not of works least any man should boast Saint Paul teacheth us That he hath reconciled all things unto himselfe having made peace through the blood of his Crosse whether they be things in Earth or things in Heaven Colos. 1. 20. Again The Mediator is one between God and Man the Man Christ Jesus who gave himselfe a ransome for all 1. Tim. 2. 5. 6. Now the Jesuits and other Doctors of the Roman Church to avoid this use to make a distinction of guilt and punishment saying that Christ hath satisfied for the guilt and eternall punishment but not for that Temporal punishment reserved for the sinner justified for which he is bound to satisfie the justice of God But this is brought in to no purpose For I will stop up this passage upon them in producing expresse texts and necessary consequences drawn out of the Word of God that shew plainely the contrary First of all the Prophet Esay hath told us in the forenamed place that Christ hath not onely borne our griefes but our sorrowes also which are not the guilt but the punishment of our sinnes And to say that this is true as touching the eternall and not the Temporall punishment is to no purpose For S. Paul saith That there

long will ye trample under feet the merits of the death and passion of the son of God Saint Peter teaches us that there is no salvation in any other but in Christ Jesus And that there is no other name under heaven given unto men whereby wee must bee saved Act. 4. 12. Item To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sins Act. 10. 43. and contrariwise these Doctors teach men to seeke for salvation and remission of sinnes in the name of Saints Saint Paul teacheth us that we have redemption through the blood of Christ even the forgivenesse of sins Col. 1. 14. But these Doctors teach men to seeke after Redemption and remission of sins through the blood of Martyrs Saint John affirmeth that the blood of Christ cleanseth us from all sinne 1. Epist. 1. 7. and that the faithfull have washed their robes and made them white in the blood of the Lambe Revel. 7. 14. But these Doctors on the contrary teach men to wash and to cleanse their sinnes in the blood of Saints departed which is to reject the death and passion of Christ as Panigarolle teaches it plainely in his ninth Lesson Page 278 saying It is a great sinne and foolery to say I trust to be saved by the blood of Jesus Christ Panigarolle Lesson 9. p. By so many expresse places of the word of God and necessary consequences drawne out of the same the pretended satisfaction of our adversaries is cast to the ground and cut even to the very deepest roote as likewise their Purgatorie which they have built upon the same foundation For Purgatory was invented but for these two ends The first to satisfie the justice of God for the punishment of sinnes Now if we must not satisfie Gods justice for the punishment of sinnes as I have proved it clearely It followeth there needeth no Purgatory The second is for to intrap and to catch money from the simple people For how commeth it to passe that the Prelates of the Romane Church have so many thousand pounds of yearely revenews That one part of the Nobility is incommodated and behind hand and that the greatest part of the people starve with hunger but because these men have by divers meanes cunnycatcht a great part of their estates and especially by great Donations that many have given at their death to redeeme their soules from the paine which they thought to suffer in a fire of Purgatorie For is there any thing in the world which a man will not give at the very point of death to free himself from going into a fire for the space of many hundred yeares Will a man in that perplexity care to leave his posterity after him miserable and wretched in giving away all his estate So hee may be exempted from the torments of that fire which as they say is seven times hotter than our fire is in this world Those therefore that laid the first foundation thereof shewed themselves most ungodly and full of covetousnesse which is the roote of all evils as Saint Paul saith Timoth. 6. 10. as likewise enemies of the glory and merits of the death and passion of our Lord Jesus Christ CHAP. VII That our good works have no merit at all and that all the merit of the Faithfull is in one Christ alone AS for the merits of works we need no long discourse for to shew that they have none at all seeing that the very best of our works are full of defects being alwaies mingled with some corruptions of the flesh and man is so subject to sin as that he doth not the good he would but the evill which he would not Wherefore the Prophet Esay saith That we are al as an unclean thing and that al our righteousnesses are as filthy rags Esay 64. 6. Whence it followeth that they have no merit at all For what can such polluted works that are so farre from that perfection they ought to have deserve at the hands of God And though they were done as they ought yet could they deserve nothing For a man deserveth nothing in doing that which he is bound to doe When ye shall have done all those things which are commanded you saith our Lord Jesus Christ say we are unprofitable servants we have done that which was our duty to doe Luk. 17. 10. Moreover whatsoever is given us by Grace and Mercy of God is not given us by the merits of our works If it be of Grace saith Saint Paul it is no more of works otherwise Grace is no more Grace Rom. 11. 6. But the salvation of the Faithfull and the glory that they shall have in the kingdom of God is given them through the Grace and mercy of God Therefore it is not given them by the merits of their works The second proposition of this Argument is also proved by many expresse texts out of the Word of God All have sinned saith S. Paul being justified freely by his Grace Rom. 3. 23. 24. By Grace are yee saved and that not of your selves it is the gift of God not of works least any man should boast Ephes. 2. 8. 9. and in another place But after that the kindnesse and love of God our Saviour towards man appeared not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy-Ghost Tit. 3. 4. 5. In a word whatsoever absolves and justifies us before God from the same I say comes all our merit But it is the onely obedience merit and satisfaction of our Lord Jesus Christ that absolves and justifies us before God Therefore from him alone proceedeth all our merit and if all our merit proceeds from Christ alone then it followeth that it doth not proceed from our works But the first is true Therfore the last also Let our Adversaries now deny as much as they will That all our merit is in one Christ alone and let them establish other merits in their works as for our selves we will remain constant to that being assured that by Christ his onely merits obedience and satisfaction we are absolved and justified before God which thing the Prophet Esay teacheth us when hee saith That he was wounded for our transgressions and that the Lord hath laid on him the iniquity of us all Esay 53. and so doth the Apostle S. Paul saying That the Mediator is one between God and man the man Christ Jesus who gave himself a ransome for all 1. Tim. 2. 5. 6. and Saint John teacheth it also plainly when he saith That Jesus Christ the Righteous is the propitiation for our sinnes 1. Epist. 2. 2. Now our Adversaries alledge certain places of Scripture which say that God rewardeth good works Wherupon they build this syllogisme Wheresoever there is a reward there is merit But there is a reward to good works Mat. 5. 12. Apoc. 22. 12. Therefore there is merit

head For it is still to make a monster of the Church in giving her two heads Moreover if S. Peter was ministeriall head of the Church and Prince of the Apostles It must be by the institution of Christ and if it be by Christs institution this institution is to be found in the word of God Moreover S. Peter must needs have exercised that office or else it would have brought a confusion in the Church But on the contrary the word of God sheweth us That Christ did not appoint Peter to bee head of the Church nor Prince of the Apostles Item That S. Peter did never exercise that office as I shall prove by these texts and reasons following As for the first point S. Paul teacheth us That our Lord for the gathering of the Saints for the work of the Ministery and for the edification of his body hath given some Apostles and some Prophets and some Pastors and Teachers Ephes. 4. 11. And in another place God hath set some in the Church First Apostles secondly Prophets thirdly Teachers 1. Cor. 12. 28. He maketh no mention at all of any head of the Church nor or Prince of the Apostles and yet these are the places where this principality should have appeared being very likely that if Christ had established Peter for head of the Universall Church and Prince of the Apostles he would not have omitted to set down this principality in the first ranke But having left it out it appeareth That Christ did not ordaine any one for head of the Church and Prince of the Apostles But let us learn of S. Peter himselfe whether there should be in the Church a Prince among the Apostles or no I exhort saith he he doth not say I command the Elders that are among you I that am an Elder with you he doth not say above them and a witnesse of the sufferings of Christ Feed the flocke of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde neither as being Lords marke as being Lords over Gods heritage but being ensamples to the Flocke 1. Pet. 5. 1. 2. 3. S. Petertherefore did not beleeve that any Bishop should be Prince among the Apostles and have speciall lordship in the Church as the Pope and his disciples do suppose Upon the strife which arose twice among the Apostles about primacy Christ decided their controversie saying unto them Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them Bus it shall not be so among you Mat. 20. 25. 26. The word of God also in divers places recommendeth humility unto us to become as little children to be poore Christ proposeth himselfe for an example thereof unto his Apostles and will have his Apostles to be for an example unto all the World That the son of man saith he is not come to be ministred unto but to minister Mat. 18. 1. 2. 3. and chap. 20. 28. When the Apostles were sent to preach they were sent as fellows the which excludeth superiority Math. 10. Moreover Christ promiseth unto them That they shall sit upon twelve Thrones Judging the twelve Tribes of Israel Luk. 22. 30. But he giveth not unto Peter a more eminent place for to preside than to the rest When the holy Ghost descended upon them It was when they were all in one place and without any prerogative Acts 2. 1. 4. S. Paul saith That there is no difference between him and them who seemed to be most eminent Galat. 2. 6. He did not then acknowledge any of the Apostles to be above him as head of the Universall Church and Prince of the Apostles Again he saith That the Gospel of the Uncircumcision was committed unto him as the Gospel of the Circumcision was unto Peter Galat. 2. 7. Behold then they are equall in the labor and ministery of the Gospel The Apostles that were at Jerusalem hearing that Samaria had received the word of God they sent them Peter and John Acts 8. 14. Now to be sent shewes no superiority but at most equality of them that sendeth and of him that is sent For the inferiour never sendeth the superiour I doe verily beleeve that the Pope would not approve of them that should send him to preach in England S. Peter was rebuked by S. Paul who withstood him to the face The which hee doth after such a manner as he shewes well enough that he did not esteem him as head of the Church nor Prince of the Apostles Gal. 2. 11. 14. It appears therefore by these places that S. Peter was not head of the Universall Church nor Prince of the Apostles It remains now to see whether he did exercise that place and whether the rest of the Apostles have yeelded him the preheminence At the Councell of Jerusalem S. Peter propounded his opinion but James Bishop of the same place made the conclusion as President thereof Acts 15. 7. 13. 19. and the Letters were not dispatched in Peters name but in the name of the whole Assembly Neverthelesse this was the place where S. Peter should have exercised this office of Head and Prince among the Apostles Item He is accused by the Disciples for conversing with the Gentiles He maketh his defence and excuse Act. 11. He was then accountable to his brethren for what he did In summe He calleth himselfe a fellow Elder with the Elders of the Church and exhorteth them lovingly as his equals 1. Pet. 5. 1. Therefore he did not think himself Head and Prince amongst them But let us heare a pleasant objection which the Popes disciples do make for to prove that S. Peter was Head and Prince of the Apostles S. Peter say they is the first named in the Scripture He was the first whose feet Christ did wash The first that spake at the Councell of Jerusalem The first after Christ to whom the Angels did speak all which prerogatives doe shew that he was Head and Prince of the Apostles This Argument deserves not an answer For if the first-named in the holy Scriptures is for that cause the superiour the last named shall be the least and the abjectest Now if that be true Christ and Peter shall sit in the lowest ranke in the Church For Christ himselfe is postposed to S. Peter by S. Paul Now this I say that every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ 1. Cor. 1. 12. S. John also names Peter the last Philip saith he was of Bethsaida the City of Andrew and Peter John 1. 44. S. Paul also placeth S. James before James Cephas and John who seemed to be pillars Galat. 2. 9. Therefore this is but a meere foppery brought in a desperate cause for lacke of better reasons S. Peter might be among the Apostles the first in age or in zeale or in eloquence or in vertue and miracles but