Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	faith_n	good_a	1,015	5	3.3065	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13952	A briefe institution of the common places of sacred divinitie Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.; Scholastica, et methodica, locorum communium s. theologiæ institutio. English	Trelcatius, Lucas.; Gawen, John, minister of Gods word.	1610 (1610)	STC 24261; ESTC S103024	183,328	620

sayd to be that whereby one cannot be compelled to do or suffer any thing against his naturall inclination from Vnchangeablenesse is sayd to be that which can frame it selfe indifferently or contingently to both opposites and so can do and not do suffer and not suffer The first freedom is not in man corrupt the Second is in every man of whatsoever state and condition The third was in man before the fall V. ONe freedome is sayd to be from necessity an other from sinne an other from misery The first is of Nature The second of Grace The third of glory VI. FReedome is eyther properly taken for the freedome which is in the Subject to the Object and from the contrary impediment or vnproperly or Synecdochically for one of these Liberties That Man cannot without faith or the speciall helpe of God perform any morall good against Bel. Li 5. de Grat. Lib. Ar. Cap. 9. I. GOod Workes are two wayes vsually considered eyther according to their outward manner or according to their inward In respect of both God is sayde to reward good workes of the one because they carry a shadow of civill goodnesse which also is acceptable to God as touching it selfe but of the other because they are done in faith according to Gods Rule and Prescript to Gods glory Now God rewardeth not according to the proportion of merite but according to the grace of promise notwithstanding those places of Exodus the 1. because there is noted an antecedent but not a cause of Gods blessing towardes the Mid-wiues Of Ezek. 2.29 and Daniel 4. because the Consequence is of no force from the outward rewarding to the quality of the Worke. For God is wont liberally to recompence an outward obedience with an outward rewarding II. A Thing is sayd to be good Equivocally and that two wayes eyther that it is such indeed or that it appeareth such or else that it is eyther good in it selfe as touching the substance of the worke or that it is sayde to be perfectly good in the Object Subiect End and other circumstances The Workes of the Heathen are called good workes eyther according to the appearance onely or because the substance of the worke is good though it be evill in the Subject obiect end other circumstances III. THe Fathers which seemed to attribute any thing to Nature eyther treated onely of those outward Civill and politicke actions as Basil and Augustine or of the natural good as Chrisostom● or of Workes according to the common opinion as Hierome IIII. IN the Works of Heathens all and every of those thinges are wanting which are required of the Adversary for the making of a good worke the circumstance of the end is wanting because that is not don for God which is not done for his commaundement according to his rule or for Gods glory The Action is defiled by the naughtinesse of the cause because whole man is whole sinne wholy not onely as touching himselfe but also as touching his actions Neyther hath a good worke any proportion with the strength of nature because to will and to do good is of grace and not of nature and so good workes are not onely hard but also impossible to Nature Neyther do the absurdities proue the contrary because wee are bound of duety to doe good workes nor are they therefore called evill because they are done simply but because they are not well done That there is no Free-will in godly and saving actions against Bellarmine Lib. 6. cap. 10.11.12 THe Freedome of Will is vsually considered two wayes in man regenerate according as there are in him two divers and contrary beginninges the beginning of good which is the Spirite or the parte Regenerate the beginning of evill which is the flesh or the part vnregenerate Hence the freedome of will in respect of the first beginning freely willeth good in respect of the other it freely willeth evill and in this sence is Free-will in man Regenerate diversly pronounced eyther to be or not to be AND THis is the State of man according to Nature and his naturall condition both in his first originall condition and Creation and in his change and corruption which after followed by sinne Now the other state of mā in this life according to the Grace of Vocation which is aboue Nature is to be known and discerned Now it ought to be discerned two wayes according as the Ch●istian calling and estate or the condition of a Naturall Christian man is in this life comprehended in two principall heades to wit Faith and good Works For these are the two partes of a Christian calling and the two most conjunct dueties of a Christian man namely to Belieue and to Doe for faith imbraceth the Grace of God in Christ good works doe testifie and performe Thankefulnesse for that Grace OF FAITH The Part Confirming CAP. VI. BY the Name of Faith wee doe vnderstand an outward and hypocriticall profession of Religion and Faith a Mat 13 20.21 Heb. 6.4.5 6. not a temporall knowledge and assent concerning Gods Grace b Act. 8.13 Iac. 2.29 Lastly not a certaine perswasion concerning some miraculous effect conceyved by a singular revelation or promise c Mat. 17.20 1. Cor. 13.2 but we meane that which properly and simply is so called and is pronounced by it selfe concerning the onely Elect and them all Wherevpon it is wont commonly to be called the saving iustifying faith d Rom. 3.28 and is a gift of God or a holy habite e Inditus given inwardly by the Spirite of God whereby the godly in their vnderstanding beleeving Gods truth receiue with a sure and firme assent of Wil the promises of the saving good-will and grace of God in Christ to his glory their salvation The Efficient Cause of faith is two wayes vsually expounded Primary or Instrumentally The Primarie Cause of Faith is God who had his fore-going good pleasure and the onely free affection of his will no preparation of our righteousnes going before or merite of our workes accompanying the same f Ioh. 6.29 Eph. 2.8 Luc. 24.32 The Instrumentall Cause of Faith is two-folde the one inward and chiefe the other outward and furthering The inward chiefe Cause is the holy Ghost who begetteth the same in the Elect by a speciall action next and immediately beyond the order of nature partly by disposing the vnderstanding to the saving knowledge and receyving of Christ partly by induing the will with new qualities and by inclining the same that it might particularly and firmely assent and cleaue to that knowledge and receyving g 1 Cor. 12.9 2. Cor. 4.6 Gal. 5.22 The outward and furthering Cause is the preaching of the Gospell by which the holy Ghost ordinarily formeth confirmeth this very worke of Faith in vs albeit God according to the Liberty of his power and will may beget worke faith without the vse of this ordinary meanes when it pleaseth him and is

inward disposition of the mind namely that we should hold both the truth of Gods worship which is expressed in the first precept the maner of that truth which is expressed in the second or they doe belong to the outward testifying of the body to wit that both in words which is in the Third and in works which is in the Fourth we should giue our selues to all exercises of godlines The good works which belong to humanity are most perfectly expressed in the six precepts of the second Table for first the foundation of them all is laid in the first precept to wit that mutuall relation of obedience duety of the inferiors towards the superiours and the superiors towards the inferiors then the chiefe and speciall kinds of humanity are reckoned vp vnto which all the rest must proportionally be referred The summe of these is not to hurt our neighbour neyther in deede nor word nor thought not in Deed eyther in respect of his person that hee must not kill or in respect of his goods that he must not steale or in respect of the Person which doth most neerely belong vnto him that he must not commit adultery Not in Word for he must beare no false witnesse against him Lastly not in mind and thought for very lust concupiscence is forbidden The Forme of good workes is a full perfect conformity in all the partes thereof with the Law of God both according to the outward shew and the inward truth c 1 Deut. 27.26 Gal 3.10 Rom. 7.14 for two thinges concur for the making of this Forme the outward goodnesse of the workes which the precepts of the Law doe outwardly shew and require and the inward holinesse of the same which the nature of the Law which is spirituall and of the Law-giver who being a spirit and a knower of the heart according to their manner doe declare necessarily presuppose and require And in respect of this double form the manner of good workes as touching themselues is most perfect but as touching vs most imperfect partly because of the reliques of sinne partly because of the continuall fight and wrastling of the old and new man in vs partly also because of the state degrees and increasings of regeneration Wherefore if there be said to be any perfection of workes while we are here That is spoken abusiuely eyther for the merite of Christ and the gratious acceptance of God or by relation vnto those who haue not as yet so proceeded in the Study or exercise of godlinesse and workes Or lastly after a humane manner according to outward discipline There is therefore no merite of good workes sith there is no proportion of equality betweene the reward and the workes sith also whatsoever works are granted for good are from another are due and are vnperfect d Rom. 7 23. 2 Cor. 3.5 Phil. 2.23 Luc 17.10 The End of good works is threefold according to the diversity of the Object to witte of God our selues and our Neighbour On Gods behalfe the supreame end is his owne glory wherevnto both the commaundement and al benefites corporall and spirituall are subordinate e Mat. 5.16 1. Cor 10.31 Phil. 1.11 On the behalfe of our selus the End is the confirmation of our election the outward testifying of our Faith and the due execution of our duty f Mat. 7.16 17. Phil. 1.11 Iac. 2.17 2. Pet. 1.10 Tit. 3 8. In our Neighbours behalfe the end is partly that the vnfaithfull by our good example might be provoked to faith and godlines partly that the faithfull might bee confirmed in godlinesse and faith g Luc. 22. ●2 Rom. 14.19 And this is the consideration of good workes generally but particularly the truth of good works must be discerned and declared chiefly and principally in two things namely in prayer and repentance whereof the one is properly exercised h Circa beneficia impetranda Circa malefi●ia perpetrata for good things which we would obtaine the other for evill things which we haue committed Prayer is a speciall worshippe of God whereby through Faith we craue for the Mediators sake necessary good things of God as being the fountain of all good things i Ioh. 4.24 Luc. 18.1 He. 10.22 Now we craue eyther for others that is Intercession or against others and that is Expostulation or for our selues and that is eyther Deprecation if we craue a deliverance from perils or Supplication if we desire the partaking of a new benefite k Psal 9 30. A Forme of asking or prayer wee haue in the Lords Prayer whereof there are three parts an Entrance a Narration and an Epilogue or Conclusion The Entrance contayneth the places both of will Our Father and of power which art in Heaven The Narration consisteth of 7. Petitions whereof the fowre first require Positiue Graces the three following graces Privatiue as they cal them The Graces Positiue respect eyther the Soule or the Body those which respect the soule doe eyther require the advancement of Gods glory both vniversally among all Hallowed bee thy Name and particularly in the Church Thy Kingdome come or doe expound or lay open the manner of both Thy Will be done Those which belong to the Body are Synechdochically included in that onely Petition of d●yly Bread The Graces Privatiue are three The Remission of sinnes Defence against the Divels Temptations deliverance from all evils Private and publicke The Epilogue contayneth causes Impulsiue and Finall the Causes Impulsiue are two The Kingdome the power The Cause Finall is onely one the Glory of God Repentance is a serious and healthfull changing of our wicked mind and will effected by the holy Ghost by the preaching of the Law and the Gospell l Ezek. 18.31 Ier. 4.1.3 Eph. 4 23 2. Cor. 7.10 Of this there are two entire parts according to the two bounds namely from which this change is made and whereunto the same tendeth which are the mortifying of the old man or the Flesh and the quickning of the new man or of the Spirite for by these true repentance is performed Mortification which is the first part of Repentance hath three properties or degrees the Acknowledgement of Sinne sorrow for sinne and God offended Lastly a Detestation an vtter avoyding of Sinne. The Acknowledgement is in the mind Sorrow in the Passion Avoyding or shunning in the action of the Will The quickning or vivification which is the latter comprehendeth three things contrary to Mortification an Acknowledgement and trust of Gods mercy in Christ Ioy springing from the same Lastly an earnest Desire or indeavour of holinesse righteousnesse and new obedience through our whole life OF GOOD WORKES The Part Confuting DISTINCTIONS That Good Workes are not simply and absolutely necessary to Salvation against Bellarmine Lib. 4. De Iusti. Cap. 7. I. THe Promise of life is sayde to bee conditionall not that the performance of the condition is proposed to be the Cause of

that it is a naked representation made in the vnderstanding but for that it is a certaine and vndoubted assurance of the will as it may easily bee collected by the places compared the one with the other Psal 39.8 Heb. 3.14 Againe Faith is called an Evidence because it affordeth that certainety of demonstration whereby not onely the mind but also the will is convinced that it might particularly apply vnto it selfe Gods promises vnderstood by the mind Secondly that which is alleadged concerning the vnderstanding of the Creation by faith for besides that there is an other respect of Faith iustifying which properly hath an eye vnto to the benefite of Redemption and not vnto the worke of Creation we must also note that some thinges are pronounced of faith in Scriptures rather in respect of knowledge or assent and some things rather in regard of confidence or assurance neyther doth the vnderstanding exclude assurance but goeth before it Thirdly the example of Noah for the Act of his faith doth not onely respect the deluge and the truth of Gods judgement but also the saving of himselfe from the deluge which hee could not beleeue and embrace but by the Assurance of the wil. Fourthly that which is alleadged concerning the things belonging to God because that same faith whereof the Apostle treateth doth withall suppose both knowledge in respect of the Essence and Nature of God confidence of his gratious rewarding Against Bellarmine Cap. 6. I. ROm. 4. Answ The nature and force of faith is not principally and chiefly placed in knowledge which is of the vnderstanding but in assurance which is of the will For hence first mention of the promise is made which the will properly respecteth that it might bee embraced Secondly Abraham is sayd to haue beene strengthened by Faith not to haue doubted through vnbeliefe or distrust and to haue beene very fully perswaded that God was both mercifull which would and mighty which could do him good all which doe testifie his confidence and not his knowledge onely II COr 1.13 Hope and Faith are sometimes of the same signification and import the same thing sometimes they are distinguished as in the place cited Now they are thus distinguished that Faith is a knowledge assent and assurance but hope an expectation which followeth Faith and is begotten by Faith III. COr 2.10 The Apostle doth not treat of Iustifying faith properly but of the Effects ther of or of that spirituall vertue whereby we renouncing our selues doe bring into captivity all our thoughtes to the obedience of Christ IIII. EPhes 3. Assurance is diversly wont to be considered eyther as the Forme or as the Effect of faith as the forme as it embraceth Christ with a sure perswasion of the heart as the Effect as out of this perswasion it begetteth in vs tranquility of conscience and boldnesse or assurance of Liberty V. THere is one Obiect of faith level another chiefe or speciall that which is levell is the whole word of God in respect of knowledge and assent that which is speciall is the word of Grace in respect of assurance VI. TO beleeue is wont sometimes to be taken largely sometimes strictly being largely taken it signifyeth generally every voluntary assent with a certainety to that thing which is not seene being strictly taken it signifieth a Iustifying faith which doth indeed presuppose a knowledge but formally it is an affection towardes the promise of Grace OF GOOD WORKES The Part Confirming CAP. VII ANd this is the first and principall part of Christian Calling being Inward and Invisible which the other which is outward and visible doth succeed that is good Workes which proue and testifie the truth and life of faith by the outward exercises of Pietie and charity Now it is needefull that the doctrine of good workes bee expounded two wayes first according to their owne common nature and respect secondly according to the chiefe kind of a Christian life and the principall exercises of a Christian man in this life Good Workes according to their own common nature and respect which of vs in this place are indeede considered Theologically and not eyther Philosophically or Politically are defined to be Actions which are done the holy Ghost working the same of the Regenerate by faith according to Gods law to the glory of God the confirmation of faith and our election and the aedification of our neighbour The Efficient Cause of good works is vsually considered eyther as principall or Secondary The Principall is God the Father in his Sonne by the holy Ghost from whome in whom and by whom is the beginning and finishing as in nature so aboue nature a Phi. 2.13 1. Cor. 4.7 Ioh. 3.27 15.5 Eph. 2.4 Now God effecteth good workes partly in respect of the agēt or Instrument which is man regenerate whom hee prepareth informeth and instructeth after a saving and singular manner of the Grace of sanctification that hee might both be willing and able to worke well partly in respect of the action which hee sanct fieth that it might bee good both in the generall and in the speciall and in all circumstances The second Efficient Cause is eyther Externall or Internall both Instrumentall in respect of that former or superiour Cause The Externall is man regenerate Immediately producing good actions according to the measure and degree of his Regeneration For because the Spirite and the flesh are mixed one with an other in a man regenerate it commeth to passe that in one and the same worke the action springeth mixed of both by a mutuall conflict which by the more intentiue quality is vsually named the worke of the Spirite or of the b 1. Ioh. 1.8 Rom. 7 23 Eph. 2.3 flesh Whence is the infection and imperfection even of the best workes The internall is Faith not by the vertue efficacy or efficiency of it selfe but as it apprehendeth that her object instrumētally vnto which it is carried to witt Christ in respect of whome onely the holy Ghost worketh in vs both to will and to doe good and our actions though most vnperfect doe neverthelesse please God and are approved of him The Matter of good works is whatsoever is prescribed by the Law of God for both God alone hath the authority of commaunding and the Law of God alone hath the rule and manner of every commandement which hath respect vnto that which is right and good c 1. Sam. 15.22 Ezek. 20.19 Mat. 15.9 Esa 29.23 Of this Matter according to the distinction of Gods Law into two Tables there are two chiefe and principall parts the former whereof prescribeth and commaundeth the duty of man towards God or godlines the latter the duety of man towards man or humanity The good works which belong to godlinesse are absolutely and necessarily good and cannot be otherwise the consideration whereof is most perfectly set downe in the fowre precepts of the first Table For the works of godlines do properly belong eyther to the