Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	conclude_v	justify_v	work_n	5,025	5	6.3708	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19252	Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...; More worke for a Mase-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.; Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.	1628 (1628)	STC 5665; ESTC S117166	110,840	166

afflictiones in hac vita sicut aliorum iustorum fuerunt vltiones peccati actualis vel originalis No person besides Christ is exempt from originall sinne the virgin Marie died by reason of originall sinne and all the afflictions which she suffred in this li●e befel her as then befell to other good men viz. as punishments either of actuall or originall sinne Satisfactiones l●boriosae iustificatorum non valent expia●e de condigno poenam temporalem restantem post culpam condonatam The painefull satisfactorie workes of such as are iustified doe not condignely satisfie for the temporall punishment remaining after the fault pardoned Did not I say Michael Barus your Deane of Lovayne teach these doctrines and aboue 70 more much like vnto these all which are condemned by Pius 5. and Gregory 13. as partly hereticall partly erroneous partly suspitious partly temerariou partly scandalous partly offensiue And are you not ashamed to brag of your vnitie Me thinkes your vnity is like that of the Madianites who thrust every man his sword into the side of his fellow 112 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes and say It is much to be noted And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem the mother of all other Churches Is it not as much to be noted how God by his prophets affirmed that he chose Ierusalem that his name might be there and that for euer How God by his prophets affirmed that he meant to dwell there for euer because he had a delight therein His eyes and his heart should be on Ierusalem perpetually Ierusalem should be called a Citiy of truth and the mountaine of the Lord of hoasts the holy mountaine Doe not these commendations surpasse those which were given by Paul vnto the Church of Rome in his Epistle to the Romanes And if the Iewes now haue no occasion to bragge of the commendation given to the Church of Ierusalem of olde why should you stand so much vpon it that S. Paul in his time gaue commedation to the Church of Rome in his time May it not be that as Ierusalem of a faithfull Citie became a harlot so Rome since S. Pauls time of a virgin is become a strumpet Many virgine Churches ●ost their virginitie soone as you may see by Egesippus words recorded in Eusebius Againe was not the Church of Corinth as much commended if not more by S. Paul in his Epistle written to the Corinthians as the Church of Rome in his Epistle to the Romanes The Apostle writes of the Corinthians that they were rich in Christ in all kind of speech and in all knowledge that they were not destitute of any gift affirming further that our Lord Iesus Christ will confirme them to the end Which he writ not of the Romanes Of the Romanes continuing in that fame and renown of faith for which hee commends them hee speakes nothing and yet the Church of Corinth hath lost her maidenhead why not Rome If the naturall branches the Iews notwithstanding all their promises and the branches of the same Oliue-plant with the Romanes I meane the Corinthians notwithstanding all the commendations which S. Paul gaue them bee cut off be deceived what reason haue you who hold of Rome to please your selues with conceits of I know not what drie Summers because Saint Paul commended your predecessors 113 You brag that the faith which you professe at this day is the same with that which the Apostle commended in the Romanes in his dayes and yet though the Apostle in his Epistle to the Romanes wherein he commends the Rom. faith comprehends all kinde of doctrines and handles them very fully and exactly as Theodoret witnesseth and the Rhemists confesse hee speakes nothing therein of the Popes Monarchie of his power to iudge and determine all causes of faith of his calling of Councells of his Presidentship in councels of his right to ratifie their decrees to decide causes brought him by Appeales from all the coasts of the world of censuring Kings by deposing them and their Kingdomes by interdicting them he saith nothing herein of his right to bind Bishops Metropolitans and Patriarkes with an oath to bee his faithfull subiects to giue Church-livings and Offices to whom he list to break the bands of all Councels with dispensations He saith nothing of the Masse of the reall presence of Transubstantiation He saith nothing of the vowes of povertie of obedience and chastitie He saith nothing of Images of the Crosse of Pilgrimages of Iubiles of Pardons of Purgatorie of praying to the dead or for the dead Hee saith nothing I say no not a word not so much as in shew for the proofe of these or any such doctrines as these whereon yee stand most in these dayes but on the contrary in many places he speakes directly against many of your now-doctrines against many of your present positions As for example whereas you both in books and windowes paint God the Father in the likenesse of an old man and defend it as lawfull The Apostle in his Epistle to the Romanes teacheth that it is vnlawfull calling them fooles who turned the glorie of the incorruptible God to the similitude of the image of a corruptible man Secondly whereas you teach that religious worship is due to creatures to Angells to men to Images to Crucifixes c. The Apostle in this Epistle shewes how grievously they were punished by God who worshipped and served the creature forsaking the Creatour implying therein that it is not lawfull to giue religious worshippe vnto creatures Thirdly whereas you maintaine that the doctrine of faith onely iustifying is an old heresie the Apostle in this Epistle teacheth it for a Catholicke doctrine for we conclude saith he that a man is iustified by faith without the workes of the law which is all one to say a man is iustified by faith onely Fourthly whereas you teach that the virgin Mary was free from originall sinne the Apostle in this Epistle writes that in Adam all men and by consequent the virgin Mary sinned what exception haue wee but Christ Fifthly whereas you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning every sinne is death Sixthly whereas you teach that everlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seventhly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sinne Eightly whereas you account it heresie to teach that a iustified

honour of the Asse whereon Christ rode into Ierusalem seeing he was royally vsed when he rid vpon the Asse 76 You teach that the Crosse of Christ is to be worshipped ratione contactus because it touched the body of Christ Vpon which ground would it not follow thinke you that if the woman who was cured of the bloody issue Luk. 8. were living shee must be worshipped and the multitude too who at the same time thrust him and trode vpon him would it not follow that Iudas who kissed him and the other sonnes of Belial who buffeted him and all the ground whereon he trod both in Aegypt and in Iudea ought to be worshipped in like manner 77 I reade in your bookes that Nothing can enter into heauen which is not purified to the poynt Nothing can stand in Gods sight that hath any blemish of sinne any spot of coruption any remnant of infirmitie And I reade likewise that vpon this ground you maintaine that many mens soules goe to Purgatorie to be purified to the point that afterwards they may haue entrance into heaven Now seeing you confesse that mens bodies sin against God as well as their soules and c that sinne hath wrought in the body great filth and feeblenesse I desire to know why you do not maintaine that mens bodies go to Purgatory to fit them for heaven as well as mens soules Methinkes it should be as vnseemely to see a filthy a feeble a corrupt body as to see a sinfull soule in heaven 78 You tell vs that Purgatory is only for those soules which are not perfectly purged in this life yet you tell vs that many mens soules whose sinnes are forgiven in this life goe to Purgatory Now I would know how these two tales can stand together For as sin defiles the soule so forgiuenesse purgeth it That soule whose sinnes are forgiven is perfectly purged And therefore if your Purgatory be onely for such soules as are not perfectly purged in this life it seemes to me it cannot be for those soules whose sinnes are forgiuen in this life But if you meane to giue me full satisfaction herein you may not mocke mee by distinguishing that in sinne two things are to bee considered viz. culpa et poena the fault and the punishment of the fault labouring to make me beleeue that though the fault be remitted yet the punishment remaining there is matter enough for Purgatory to worke vpon For I would haue you know that I know well it is the fault of sinne and not the punishment of sinne which defiles the soule Omnis poena in quantum poena est iusta est a Deo All punishment considered as punishment is iust and from God And it is absurd to say Punishment is purged with punishment 79 I reade in your bookes that your Pope for de livering of soules 〈◊〉 of Purgatorie prescribes sometimes no more but the saying of a Masse at such an Altar in such a Church or the saying of a Pater noster twice or thrice c. Now I would know with what iustice God can keepe him in such horrible torments as you say are in purgatorie for the want of saying of a Masse or two or three Pater nosters whom in mercy he meant to deliver vpon the saying of a Masse or two or three Pater nosters One of your Iesuites affirmes confidently that Deus esset profectò crudelissimus si propter vnam Orationem Dominicam quae non diceretur animam pro qua fudit sanguinem suum detineret in tantis tormentis God might iustly be reputed cruell if for want of pattering over a Pater Noster hee would keepe any soule for which he shed his blood in such torments as are in purgatorie 80 I reade in your bookes Solum Deum nosse quae sit iusta poenitentia that God onely knowes how long any sinne deserues to be punished in purgatorie though some take vpon them pre●isely to set downe that every sinne deseru●s as many yeares purgatorie tormeuts as there are dayes in seaven yeares viz. 2555. And yet I reade that your Pope grants Indulgences in this manner Qui hoc vel illud fecerit liberabit animam vnam à Purgatori● He that doth this or that shall deliver a soule out of purgatorie Now I would know how your Pope comes to know that soules are so neare the time of their deliverie that the doing of this or that will suffice to make euen for the remainder of their punishiment Or rather whether you be not of my mind that the Pope in granting such Indulgences playes the K. And the people in making reckning of them play the fooles The Iesuite aboue cited disputing the question An Papa vel Episcopi possint animas liberare à Purgatorio whether the Pope or the Bishops haue power to deliver soules out of Purgatorie resolues they haue provided tantum pro illis suffragiorum praescribunt quantum necessarium est vt liberentur sed tamen neque possunt neque debent vti hac forma Qui hoc vel illud fecerit liberabit animam vnam à Purgatorio quia nemo illorum scit quantum debeat poenarum illa anima quae liberanda est vt iudicare posset satis esse illud suffragium quod praecipit ad liberandam illam concluded thus Cum autem hoc ignoret non potest nisi temere adcere Qui fecerit hoe liberabit animam vnam which is in effect as much as I say 81 I reade in your bookes that as in the old Law there was a Treasury to keepe money in for the vse of the poore so now there is in the Church a treasurie to keepe spirituall commodities in for the vse of such who having their sinnes forgiven them are yet liable to great punishments either here or in Purgatorie Which spirituall commodities are raised as you tell vs of the surplussage of Christs sufferings and of the surplussage of other holy persons such as Iob Elias Elizeus Esay Ieremy Ezechiel and other of the prophets the Virgin Mary Iohn Baptist c. For Christ suffered more then hee necded and many holy persons suffered more then their sinne deserved as you say which Ne inanes sine fructu essent left they should be thought to haue beene suffered idly and to no purpose are reserved for the vse aboue said and are to be disposed by your Pope whom you make the one onely Lord Treasurer thereof he by his Indulgences may communicate more or lesse of them to whom hee thinkes good Now in as much as you confesse withall that Christs sufferings are of themselues sufficient to make satisfaction for the temporary punishment of all men as well as for the eternall yet not exhausted I would know why the sufferings of the Saints should bee ioyned to them and whether it bee not absurd to hold that any part of Christs sufferings were inanes sine fructu