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
A68103	Ladensium autokatakrisis, the Canterburians self-conviction Or an evident demonstration of the avowed Arminianisme, poperie, and tyrannie of that faction, by their owne confessions. With a post-script to the personate Iesuite Lysimachus Nicanor, a prime Canterburian.	Baillie, Robert, 1599-1662.	1640 (1640)	STC 1206; ESTC S100522	193,793	182

in this life Iames teacheth if you fulfill the royall law you do well Were Gods Law not possible to befulfilled the supposition should be idle unfit for Gods word a caption unbeseeming a writing by divine inspiration To the keeping of this we must straine our soule wee must nor flee to a naked imputation where is required our confirmation Hee hath predestinate us to be conform to the image of his Son Hee hath fulfilled the Law and so must we too Ibid page 127. Christ hath merited that the rigteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. page 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse sayeth Vltra posse viri non vult Deus alla requiri God can no more in equitie now require impossibilities at our hands then hee could at first at Adams Neither doeth hee if wee believe S. Paul who sayeth I can do all things by Christ who hath loved me Ibid. page 139. If God should command things impossible then should he be more cruell then a tyrāt who will not offer to exact of his Subjects such a tribute which he knowes can not be payed It is tyrannicall and cruell and therefore impossible to God to require the abilitie which he himselfe took a way and of those too that are his friends and in league with him Ibid. page 147. To say that the very best works of the Saints are uncleane impure mortal sins is extreame blasphemie Can the works of the holy Ghost be impure The least addition of evill in a good work makes it sinfull because Bonum est ex integra causa malum ex quolibet defectu White on the Sabboth page 157. urgeth those sayings as from S. Austine Neque impossible aliquid imperate potuit Deus quia justus est neque damnaturus est hominem proeo quod vitare non potest quia pius est Execramur blasphemiam eorum qui dicunt aliquid impossible homini à Deo esse praeceptum 6. That not onely many do fulfill the Law without all mortall sinne but sundry also do supererogat by doing more then is commanded by performing the counsels of perfection of chastity povertie and obedience (o) Shelfoord page 184. By his preceps he informeth us of all the meanes that leads toward life eternal by his counsels which go beyond his precepts because GOD hath given man freewill to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the poore and thou shalt have treasure in heaven heere we have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui potest capere capiat 3. We are counselled to deny our selves and our lawfull liberties to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put of with a non placet ibid p. 129. Of the counsels of the gospel which go beyond the counsels of the Law S. Chrysost sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandemēts 7. That our good works do truely deserve and merit eternall life (p) M●ntag appeal p. 233. The wicked go to enduring of torments everlasting the good go to enjoyning of happinesse without end thus is their estate diversified to their deserving Shelfoord p. 120. seteth downe the commensment verses of Cambridge which in merite goeth as farre a Bellarmine Virtutū sancta spesinsa caterva salutē divino ex pacto quam meruere dabūt Chomneus p. 18. goes yet further that our workes are the as true efficiēt cause of our salvatiō as our wickednesse can be of our damnation as we heard before Montag antig p. 153. That a work may be said to be meritorious ex condigno these conditions are required that it bee morallie good that it be freely wrought by a man in this life in the estare of grace and friendship with God which have annexed Gods promise of reward All which conditions I can not conceave that any Protestants doth deny to good works 8. That our obeying the counsels of perfection do purchase a degree of glory above the ordinar happinesse (q) Shelforod p. 198. In that blessed estate there are degrees of joy glory a starre differs from another in glory some ground bringeth foorth thirtie some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita nobis est discertatiorum erit procul dubio in illa discertio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cypriam in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certent nunc singuli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the varietie of his own grace in this life bestowed and Christians works by their owne free will to the best end employed and because their are certaine excellencies of workes in overcomming the greatest difficulties therefore the schoole after the former demonstration argueth priviledged crownes which they call aureola to be due to them which have conquered best to Martyrs for overcoming persecutions to virgins for conquering the flesh and to Doctors for putting the Divell to flight from their floks All this latelie is printed by the faction neither that onely but which to us seemeth mervellous when great popular grumblings and sundrie publicke challēges hath beene made against the authors of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations (r) Heylens answer p. 127. For Shelfoords book whatever is in that mentioned should not trouble you if he ascribe a speciall eminencie unto charitie in some certaine things it is no more then was taught to him by S. Paul who doeth prefer it as you can not but choose to know before faith and hope nor doth he attribute our justification thereunto in any other sense then was taught him by S. Iames. M. Dow p. 52. And I believe if M. Shelfoords justification by charity be wel examined it will prove no other then that which S. Iames sayes yee see how that by works a man is justified and not by faith onely I would demand of any reasonable man whether

violated for it doth consist in the unitie of faith not of opinions in the union of mens hearts by true charitie which easily tolerateth unnecessar differences Some points of religion are primitive articles essentiall in the obiect of Faith Dissension in these is pernitious and destroyeth unitie Other are secundary probable obscure and accidentall points Disputations in these are tolerable Unitie in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmonie So the varitie of opinions and rites in divers parts of the Church doth rather commend then prejudice the unitie of the whole Montag Antigog page 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and maners hope and charitie I know none of these contraverted inter partes The articles of our creed are confessed on both sides held plaine enough The contraverted points are of a larger and inferiour allay Of them a man may be ignorant without any danger of his soule at all A man may resolve or oppose this way or that way with out perrell of perishing Cant. relat about the end The coruptions of Rome materially and in the very kinde and nature are leaven drosse hay and stubble yet the Bishop thought that such as were misled by education or long custome or overvalving the Soveraignity of the Romane Church and did in simplicitie of heart imbrace them might by theyr generall repentance and Faith in the Merits of Christ attended with charitie and other verues finde mercie at Gods hands Shelfoord pag. 235. Though there bee some difference among us in ceremonies and expositions which destroy not yet still our head Christ by Baptisme stands upon our bodie and the substance of the Gospel is intire and whole among us by retaining the articles of the Faith the volume of the New-Testament and the practice there of by Faith and good workes ibid. page 239. There bee differences which hinder our agreement What then Among the Greekes there were divers Dialects and yet they had but one language they held together in the maine So though Papists have a letter more then wee and wee one letter for another yet wee hold together in the radix Paul could beare with differences expecting Gods reformation If you bee otherwise minded God shall revaile For the present let us bee patient and afterward God will shew where the errour lyeth Why should wee presume so much of our skill while wee are in our none-age and know but in part Have not better men then wee beene deceived Have not dissenting Fathers and slyding Schoolists been alwayes borne with in points of Religion Fiftly That a generall repenrance for all unknowne sinnes is sufficient to secure the salvation not only of these who have lived and died in the popish tenets before the councell of Trent but even to this day not only their people but their most learned Clergie Popes Cardinalls Iesuits living and dying in their bitter oppositions and persecutions of protestants are in no hazard of damnation though they never come to any particular acknowledgement of their sinfull opinions or practises following thereupon (b) Pottar page 77. Wee hope well of these holy soules who in former ages lived and died in the church of Rome for though they died in many sinfull errours yet because they did it ignorantly through unbeliefe not knowing them either to bee errours or sins and repented in generall for all their unknowne trespasses wee doubt not but they obtained pardon of all their ignorances Nay our charitie reacheth further to all these that this day who in simplicitie of heart believe the Romane religion and professe it But we understand only them who either have no sufficient meanes to finde the truth or else as after the use of the best meanes they can have all things considered finde no sufficient motives to convince their consciense of errours Chomley his defence of Hall I dare bee bold to say that the church of Rome had not for many hundreth yeares before the councel of Trent so good a forme of doctrine as the Tridentin catechisme doth containe Sixtlie They teach us that papists may not in reason be stiled either idolaters or hereticks or schismaticks His Grace in that great large folio set out the last yeare to declare to the world the fartherst that his minde could be drawen for to oppose poperie is not pleased to my memorie in his most verhement oppositions to lay to their charge any of these three cirmes neither doe I remember in all the search my poore lecture hath made that any of his favourits in their writtes these twelve yeares bygone hath layed to the charge of Rome in earnest either idolatrie heresie or shisme but by the contrary hath absolved them clearly in formall termes of al those three cirmes (c) Shelfoord p. 300 I am not in the minde that all images are idols but only when they are worshipped for gods This the word idolatria signifieth the wotshipping of images with latria that is divine worship as it is used by Divines Cant. relat pag. 299. They keepe close to that which is superstition and in the case of images come near to idolatrie Montag apar page 79. Et certè quamdiù palam non deficiunt à pietate cultu Dei proprio ad idolatriam etiam moribus impii vita contaminati tolerantur in Ecclesia non minus quam milvus corvus immunda animalierant in arca Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulari At nullus in arca erat idololatres quia Christianam pietatem quatenus Christianam idololatres execratur Montag pag. 309. Dei cultum latriam quam appellant nec possumus alicui creaturae nec debemus sive humanae sive angelicae quamvis excellentissimae impendere Hoc fatibitur Bullingerus Pontificius tota schola non insanientium adversariorum nolunt enim illi quovis modo cuicunque creaturae latriam nequidem cultu relativo exhiberi Montag Antigag page 319. You say that images must not have latria so we let your practice and doctrine goe together and wee agree Dow against Burton obiecteth that my lord Canterburie did raze out the publicke booke of fasts this sentence Thou hast delivered us from superstition and idolatrie wherein we were utterly drowned his chief answere is That men may bee good Protestants and yet not damne all their forefathers who lived before the reformation as hee must doe who saith of them they were wholly drowned in idolatrie which though M. Burton perhaps will not yet some men may thinke it to be a reason sufficient for the leaving out of that sentence Of idolatrie because they teach not the giving of latria to any image or any creature (d) Cant relat page 306. Non omnes error in his que fidei

speak to the awfull Majestie of God wee would bee sure to speak in the grave and pious language of the Church which hath ever beene guided by the holy Ghost and not to losse our selves with confusion in any suddaine abrupt or rude dictats which are framed by private spirits and ghosts of our own in regard whereof our very priests and deacons themselves are in their private and dayly prayers injoined to say the morning and evening devotions of the Church when at any time they pray there is a set forme of words prescribed to them to use that they also might know it is not lawfull for them to pray of their owne heads or suddainly to say what they please themselves 5. That the sermonizing which themselves permit must bee in the greatest townes in the most solemne times but once a day that the practice of hearing two Sermons in one day is to be corrected that one in a month is abundant and all the English Canons do require (g) Pokling Sunday Our Saviour in Capernaum on the Sabboth preached but once a day for immediatly after he went to dinner Heylens answer Pag. 168. If in the great cities and universities sermons are limited to the same time of the day or as your owne phrase is to an houre only assuredly it is neither new nor strange nor need you bee offended at it if by that meanes the people in those places can not hear but one sermon in the day it being not many but good sermons not much but profitable hearing which you should labour to commend Shelfoord pag. 93. Better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon then two on a day proceeding from a rolling braine and mouth without due preparation Heylens answer pag. 166. Your afternoone sermon on the Sunday if performed by Lecturers are but a part of your new fashion and having no foundation in the Church at all it can not be any innovation to lay them by and if the Curate performe his duetie in catechising you have no reason to complaine for want of sermons in the afternoone 6. That over all England Lecturers whose sermons wont to be the far best must be presently silenced as those whose calling the Canons Ecclesiasticall of England can not permit (h) Heylens answere 163. VVhy count yee the suppressing of Lectures for an innovation whereas the name of Lecturers and Lectures are in themselves a new and late invention borrowed from the new fashions of Geneva In a word that Sermons are the great occasion of the divisions and heart-burnings which now trouble the Church and State of the presumption and pride and most sins among the people That therefore it were very good to returne to the old fashion in the dayes of poperie before the 19. yeer of Henrie the eight where there was none or but few preachings that this is the onely means to reduce the land to that old honest simplicitie equitie pietie and happinesse which was in our antecessors dayes (i) Schelfoord pag. 71. VVhen men had more of inward teaching and lesse of outward then was there far better living for then they lived alwayes in feare of offending and as soone as they had done any thing amisse their conscience by and by gave them a nip and a memento for it then they confessed their sins to God and their Minister for spirituall comfor and counsell then they endeavoured to make the best temporall satisfaction they could by almes prayers and fasting and other good works of humiliation but now outward teaching not being rightly understood hath beaten away this Ibid. pag. 82. The besotted negligence of our delicat Puritans is that which makes them to run so after Sermons what doeth this singularitie work in them but a contempt of government As weak stomacks can not well digest much meat so the common people can not governe much knowledge when they can not digest it well they vomit it up they waxe proud and wil contest with their Ministers At what time were most heresies broached VVas it not in the primitive Church when there was most preaching therefore thereafter they did slake it Ibid. pag. 99. Preaching by reading is the ordinaire preaching ordained by God himselfe and his Church and this was the ordinarie preaching in our Church before King Henrie the eight even to that old blindnesse wherein of necessitie we must give our soule to be led by the light of Sr. Iohn the Priest our Father Confessor for all this behold on the margine their expresse declaration Preaching being thus far cryed down They approve the Masse both for word matter there will be the lesse ado to get up the Masse For the word of the Masse is so lovelie to them that they are delighted to stile their Service Booke by that name (k) Pokling Sunday Missam facere cepi sayeth S. Ambrose he began the second service as our church calleth it quidam cogunt sacerdotem ut abbreviet Missam sayeth S. August that is they make the priest to curtaile divine service And least wee should thinke that it is but with the word of the Masse that they are reconciled they show us next that they finde no fault with the very matter of the Masse if you will give unto it a charitable and benigne interpretation (l) Montag antid Pag. 10. Missam ipsam non damnamus quoàd vocem quin nequit Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano recto sensu intellectum Neither heere do they stand but go on to tell us yet more of their minde that if transubstantiation only were removed from the Masse they would make no question for any thing it hath beside And this but most falsly they give out for King Iames judgement (m) Pokling al pag. 138. The King would like wel enough of the Masse if the priests would shrive her of Transubstantiation Yea they go on further to embrace transubstantiation it selfe so farre as concernes the word And how much the matter of it displeaseth them we shall heare anone (n) Montag antid pag. 10. De vocibus ne Missae quidem imo ne Transubstantiationis certamen moveremus But to shew their minde more clearly towards the Masse consider the Scottish liturgie This unhappie book was his Graces invention If he should deny it his own deeds would convince him The manifold letters which in this pestiferous affaire have passed betwixt him and our Prelats are yet extant If we might be heard we would spread out sundrie of them before the Parlement house of England making it cleare as the light that in all this designe his hand hath ever bene the prime stikler so that upon his back mainly nill he will he would be laide the charge of all the fruits good or evill which from that tree are like to fall on the Kings countreyes But of this in time and