Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	good_a	life_n	merit_v	5,864	5	10.8367	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07949	The tryall of the nevv religion Contayning a plaine demonstration, that the late faith and doctrine of the Church of Rome, is indeede the new religion. By Thomas Bell.	Bell, Thomas, fl. 1593-1610.	1608 (1608)	STC 1832; ESTC S101552	27,259	56

of the Scriptures First therefore seeing the Pope may Erre in faith and doctrine Secondly seeing many Popes haue so Erred De facto And thirdly seeing this strange faith was not hatched or heard of in the World for the space of one thousand and fiue hundred yeeres no not in Alphonsus his dayes as wee haue heard alreadie I cannot but perforce I must conclude that it is a rotten ragge of the New Religion CHAP. 9. Of the condigne so supposed merrite of workes TRue it is I freely grant that the holy Fathers doe often vse the word Merrit and doe often call the workes of the Faythfull merritorious yet this they doe not for any worthines of the works but for Gods acceptation and promise sake who hath promised and will performe not to suffer so much as one cuppe of cold water giuen in his Name to passe without reward That is to say the Fathers terme good workes merritorious because God hath promised to accept the workes of the Faythfull as vvorthy for the vvorthines of his Sonne and for his merites to reward them with heauen as if they had merited the same For which respect either euer or almost euer they ioyne Merrite and Grace together Of this subiect I haue written at large in my Suruey of Popery I will now onely say with their deere Abbot Bernard It is sufficient to merrite to know that our merrites are not sufficient True it is likewise that not onely the Fathers generally but the best popish Schoole-Doctours also Durandus Aquinas Gregorius Ariminensis Dominicus Scoto Marsilius Waldensis Burgensis and sundrie others do vniformly and constantly affirme that no mans workes how holy soeuer they be eyther are or can be meritorious properly but onely merritorious in an vnproper large kind of speech as is already said This is proued at large in my other bookes True it is thirdly that the religious Fryer and popish Bishop Iosephus Angles telleth the Pope roundly that it is the constant and vniforme fayth of all the holy Doctors that the best and holiest mans works vpon earth neither are nor possibly can be merritorious or worthy of eternall life if Gods holy free promise be set aside Without the which saith Angles in the name of all the rest the best works of all are altogether vnwoorthy of so great reward His expresse words are these prorsus digna wholy vnworthy Where I with the Reader to obserue seriously with me this word prorsus which signifieth wholy for if out best workes be wholy vnworthy of the reward or glory as Iosep Angles in the name of all the holy Fathers Doctors telleth the Pope both grauely and cōstantly then doubtles the best works of all can no way be meritorious The case is cleere for to be meritorious as euery childe knoweth is to be worthy And consequently seeing to be worthy and to be meritorious is all one our workes which are no way worthy but euery way prorsus vnworthy can no way be meritorious When any Papist in the world can truly disprooue this Illation let me be his bondslaue for his reward Againe for the simple Readers helpe and capacitie this is the state of the Controuersie The Papists hold that mans works doe condignely or woorth●ly which is all one merite eternall reward I in the name of all Catholiques and good Christians doe hold and constantly defend the contrary Now to merrite is to be worthie ●s is both already prooued and of it seife euident but the best workes are no way woorthy as is alieadie proued Ergo the best workes doe no way merrit If this argument be well marked all papists are cōsounded euerlastingly True it is fourthly that the Iesuite S. R. Robert Parsons indeede I challenge the man in his supposed and pretended Aunswere to The downefall of Popery hath set downe these Cōclusions against both the Pope and hims●lfe The first Conclusion There is merite of eternall life and our supernaturall vvorkes done by Gods grace are meritorious of eternall life and glory The second Conclusion Good workes done in Gods grace are condignly merritorious of eternall life The thi●d Conclusion This condigne merrite is not absolute but supposeth the condition of Gods promise made to reward it These are the Iesuits Conclusions set down by the best aduise of his best learned friends among whom the Iesuiticall Cardinall Bellarmine must needes be one Which Cōciusions for all that doe euidently prooue as much as I desire True it is fiftly that the late popish Councell of Trent hath accused all such as 〈◊〉 or not beleeue the condigne merrit of mans works And cōsequentlie it hath made that an Article of Popish faith ô wonderment of the World which was no poynt of fayth in the true Catholique Church for the space of 1540. yeeres viz. The condigne merrit of mans work amonster lately borne at Rome Now to take away all wrangling true it is I will it not deny that the Councell of Trent hath not the word condigne but it hath another worde equiualent to the same viz. True merrite And therefore to answere as the Iesuite doth that the Councell hath onely the word true not the word condigne is meere foolery For to merrite truly and condignly is all one Otherwise let our Iesuite tell vs howe one can merrite that thing truly which he doth not worthily and condignelyd serue Yea to the Iesuites euerlasting shame and to the vtter confusion of all his lesuited brethern S. R. him selfe doth most plainly against himselfe testifie the same to all the world These are his expresse words That good workes are a condigne or w●orthy merrite of Heauen followeth of that they are a true merit thereof because as I thinke onely condigne merrite is true merrite Thus writeth our Iesuite I alledge his vvordes truly as I will auoswere before God And consequently seeing true merrite and condigne merrite is all one euen by the Aduersary his free grant it followeth of necessity that the Councell decreed the condigne merrite to be a matter of sayth First therefore seeing the Fathers and Schoole-Doctors doe all generally deny the condigne merit of mans workes Secondly seeing all the Fathers best learned Papists doe all vniformely affirme that the best works are altogether woorthy of heauen Thirdly seeing the Iesuites owne conclusions doe prooue the same against himselfe Fourthly seeing this deformed monster condigne merrite of workes I meane is yet scarce three-scote yeeres of age I cannot but perforce conclude with this incuitable illation Ergo it is but a rotten ragge of the New Religion CHAP. 10. Of Transubstantiation in Popish Masse THE popish Transubstantiation in their Masse is to themselues so vnceritaine that they cannot toll in the world what to say or thinke thereof Rupertus a famous popish Abb●r holdeth that the Bread is vnited hypostatically to the Sonne of God Caietmus Henricus and Capreolus are of an other opinion Ioha●●es Parisiensis held also that the

Bread was assumpted but in a different manner from the opinion of Rupertus Another opinion a firmeth the annihilation of the Bread Durandus for all that telleth vs that onely the forme of Bread is changed and ohat the matter of Bread remaineth still in the Eucharist But Bellarmine the Pope and all his lesuites hold with the Councell of Trents definition that the Bread is transubstantiated into the bodie of Christ Behold this sive● harmonic and good agreement in this important poynt of popish fayth Of this subiect I haue written elswhere 〈◊〉 I will here onely touch the birth age thereof Transubstantion is not onely repugnant to all Phylosophy but also so absurd in all Christian speculation that it was vnknowne to the Church of God and to all approoued Councells Fathers and Histories for the space of one thousand and two 〈◊〉 yeeres It was first hatched by Pope Innocentiue the 〈◊〉 of that Name in the late Councell of Lateran which was holden 1215. yeeres after Christ. Yea this councell and the determination thereof was of so small reputation at that time that Durandus they ovvne famous popish Doctor who liued abode threescore yeres after it boldy published the contrary doctrine Which thing doth ●ogall the Papists that they cannot tell what to say to it But seeing this monster of popish sayth was hid and vnknowne for 1206. yeres together I must needs conclude with this ineuitable illation Ergo it is but a rottērag of the new religion CHAP. 11. Of Popish invocation of Saints OF this subiect I haue disputed at large in my Suruey The Papists in their fond popish invocation ascribe that to Saints which is onely and soly proper to Christ himselfe I prooue it because they make the Saints departed I will not say Traytors buried in hell not onely Mediators of intercession which is their vsuall refuge and fond so imagined euasion but also of redemption and saluation This one example may suffice for many Thomas 〈◊〉 sometimes Bishop of Canterbury what a subiect let others Iudge is invocated of the Pope and all his popish crew not barely and absolutely as an holy man if perhaps he so were which is more then I know but as the Sonne of the liuing GOD and the onely Sauiour of the World This Affection to the godly may seeme wonderfull but it is such a knowne truth as no Papist whatsoeuer he be 〈◊〉 without blushing denie the same These are the expresse words of their Hymne which they both say and sing vppon that day which they keep holie for his praise and honour Tuper Thomae 〈◊〉 quē pro te 〈…〉 Christe scandere qua Thomas ascendit By the blood of Thomas which he for thee did spend bring vs shether O Christ whether Thomas did ascend Loe Thomas 〈◊〉 died for vs and shed his blood to bring vs to heauen as the Pope telleth vs and would enforce vs to believe If this Poperly be not flat blasphemy my wits are not at home Let the indifferent Reader iudge and bee carefull of his soule This blasphemy is confirmed by the vsuall practise of the Papists especially of the Iesuits For their brother Iesuite Polanthus in his Treatise of Consesson testifieth as a truth vnto the world that they euer adde in the end of their Absolutions these expresse words The Passion of our Lord lesus Christ the merrits of the blessed Virgm Mary and of all Saints and all the good thou shalt doe and the punishment thou shalt suffer be to thee for the remission of thy sinnes for increase of grace and for the reward of eternall life Loe the merits of Saints are ioynt purchasers of our saluation vvith Christes blood and our owne workes God haue metcy vpon vs miserable sinners procure vs remission of our sinnes increase of Grace and etternall glorie O intollerable Popery who can indure to heare thy blasphemie No Scripture no Councell no Father no approued historie was euer acquainted with this newlie inuented heresie neuer knowne to the church of Christ for the space of one thousand yeres and odde I must therefore perforce conclude vvith this ineuitable illation Ergo popish invocation of Saints is but a rotten ragge of the New Religion CHAP. 12. Of the Communion vnder 〈◊〉 kind CHrist onely by the vniforme cōsent of all learned Papists hath lawfull power to institute a Sacrament Yet notwithstanding our Papists haue presumed to alter this holy Order For Christ commaunded the holy Eucharist or Communion to be celebrated in two distinct kindes viz. in Bread and wine He commaunded all to drinke and they all dranke of it saith the holy Euangelist And the Apostle Paule vrging Christes institution to the Corinthians telleth them plainly and religiously That they must receiue the holy Eucharist vnder both kindes This was the practise of the auncient Church for the space of 1230. yeeres after Christ. About which time they began in some odde Churches to leane off the Cuppe and to minister the Sacrament in Bread onely But that was done as Aquinas confesseth in some few places onely Afterward the Councell of Constance about the yeere of our Lord 1414. decreed it as an Article of Popish fayth that the Eucharist might be lawfully receiued vnder one kinde I therefore must perforce conclude with this ineuitable illation Ergo to receiue the holy Eucharist vnder one kind onely is but a rotten ragge of the New Religion CHAP. 13. Of priuate Masse THe priuate communicating in the Popish Masse where the Priest deuoureth vp all alone is wicked prophane excerable because it is repugnant to Christes institution who cōmaunded all to drinke thereof and to the Euangelist who affirmeth all to haue drunke thereof as also to the Apostle who chargeth the vnpriested Corinthians and laicall people to make a remembrance of the Lords death vntill his second comming so often as they receiue the holy Eucharist and this to do as well by drinking the Cuppe as by eating the Bread This was the vse and practise of the Church euerie where for more then a thousand yeres together But afterward when the peoples deuotion began to be remisse the priestes then deuoured vp all alone I therefore cannot but conclude with this ineuitable illation Ergo late popish priuate Masse is but a rotten ragge of the New Religion CHAP. 14. Of Pope Martins dispensation for the Brother to marry his naturall Sister POpe Martin saith Antiminus the popish Archbishop canonized saint tooke vpon him to dispense with one that he might mary his owne naturall sister Siluester Prierus a famous religious Fryer sometime Maister of the Popes sacred pallace hath these wordes Howbeit pope Martin the fift dispensed with him who had contracted and consumated matrimony with his owne naturall sister hauing first cōsulted with his skilfull Diuines so to auoyde scandale which otherwise was likely to ensue therevpon Bartholmaeus Fumus a religious Dominican fryer hath these