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A31347 A Catholick pill to purge popery with a preparatory preface, obviating the growing malignity of popery against Catholick Christianity / by a true son of the Catholick apostolick church. True son of the Catholick apostolick church. 1677 (1677) Wing C1495; ESTC R15262 39,661 102

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we have nothing we have less then nothing to pay Luke 17.10 Fourthly the work must be done to the benefit and profit of him from whom we look to be repayed But no man by any work of his can bring any profit unto God John 22.2 3 5 7. Psal 16 2.50.12 We may benefit men but we cannot benefit our Maker from whom we have received life and limb soul and body and all that we have we can give him nothing and therefore can deserve nothing from him Rom. 11.35.36 Lastly the work and the reward must be in proportion equal for if the reward be more than the work it is not then a reward of desert but a gift of good will But there i●●o proportion between our works which ar● altogether unperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Son Rom. ● 18. And therefore in this and the former respects there can be no merit in any meer man wherefore it is no less absurd to say that we merit salvation at Gods hand● by good works then if one should say Thou hast given me an hundred pounds therefore thou oughtest to give me a thousand C. Was not this Doctrine of merit taught in the times of Ancient Fathers M. Merit being taken in his proper sense for due and just desert was never allowed of the sound Professors for a thousand years after Christ Perkins 1. Vol. 574 575. second Vol. 535 536. Such therefore as will be justified and saved by their own works and challenge eternal life by their merits do shew themselves to be most proud and unthankful persons and deserve most justly to be condemned eternally C. The Papists at their end do renounce their own merits and profess that they look to be saved only by the merits of Christ M. If there were nothing else but this it were enough to prove their doctrine of merit to be a false doctrine for if it were a truth then a man is not only in his life time to profess it and maintain it but also in his death yea rather to die for it then to deny it But seeing they in their life profess it and maintain it but at their death renounce it it is a manifest argument that even they themselves do know that it is not a true but a false Doctrine C. If they know that it is not a truth what makes them then in their life-time so stiffly to maintain it M. It serves greatly to maintain and uphold the Popes Kingdom for they teach that the over plus of Christs merits and of the merits of Saints and Martyrs is the treasure of the Church which being gathered together and put into a store chest is in the Popes custody and he alone hath the plenary opening and shutting of this Chest and the ordering and disposing of these merits by vertue whereof he gives out Indulgences and Pardons when and to whom he will So that such as have not merits ●now of their own may have them from thence And so hereby he maintains and upholds his Kingdom for hereby comes in infinite wealth and revenues Perkins 3. vol. 1. part pag. 165. 2. D. 2. Vol. 590. 2 a. In these and many other particular points the Papists teach contrary to the Articles of the Creed and therefore are no true Catholicks neither do they belong to the Catholick Church as is thus proved Whosoever have not the Catholick Faith do not belong to the Catholick Church but the Papists have not the Catholick Faith therefore they do not belong to the Catholick Church That they have not the Catholick Faith is plain by that aforegoing DIALOGUE 6. C. Do they teach any thing contrary to the Doctrine of the Sacraments M. Yes many things Christ ordained but only two Sacraments The Church of Rome hath added to them five more namely Confirmation Penance Matrimony Orders and Extream Unction C. Are not these Sacraments indeed M. No surely for there are four things necessarily required to make a Sacrament First the Authority of Christ commanding it Secondly the element or outward sign as the matter of it Thirdly the word of institution as the form Fourthly the end and use to be a seal of our faith for remission of sins These four things are not to be sound in their five latter Sacraments and therefore they are no Sacraments indeed Master Attersol on the Sacraments pag. 119 to 150. Synopsis Papis Controv. 14 15 16. C. May not the Church then institute and ordain Sacraments M. None may ordain a Sacrament but only the Lord. As none may put a sign and seal to a mans last Will and Testament but only the maker of the Testament so none may ordain Sacraments which are signs and seals of the New Testament and Covenant of Grace but only the Lord which made the Covenant And therefore the Church of Rome in doing the contrary proves her self not to be the true Church of Christ but rather the Church of Antichrist They do also in many other things teach contrary to the Doctrine of the Sacraments As First that the Sacraments do give grace and namely remission of sins ex opere-operata by the work wrought Rhem. Acts 22. Sect. 1. Secondly that not only faith doth justifie but the Sacraments also Them Rom. 6 Sect. 5. Whereas Sacraments are Signs and Seals of Justification Rom. 4.1 Thirdly that Infants dying without Baptism cannot be saved Rhem. Joh. 3. Sect 2. They have also added many idle ceremonies to Baptism as Cream Tap●●s Salt c. with an opinion of salvation and worship annexed unto them yea in times past they baptized bells but now they began to be ash●●●d of it and say that they were but only hallowed and consecrated to holy uses ●elar l. 4 de Pant. Rom. cap. 12. Synops s Papis● Contr● v. 12. Quest 5. Concerning the Lords Supper they have likewise most gr●sly abused it in many things First they take away the Cup from the Laity whereas the Church of Rome for above a thousand years after Christ used both signs in the Communion The Communion under one kind was decreed and determinated as a publick Law in the Council of Constance about the year 1114. Perk. 2. Vol. 554.2 b. Secondly they reserve the Bread in boxes pixes and other vessels of the Church for days weeks and months They shew it to the people the Priest lifting it over his head and going with it in procession All this is contrary to the Sacrament for it is no Sacrament unless there be a giving receiving eating and drinking M. Attersol on the Sacraments 386 387. The reservation of the Sacraments was not allowed of but rather found fault withal by the Fathers Perk. 2 Vol. 557. Thirdly they adore fall down and honor the Sacrament with Divine Worship calling it their Lord and God A thing never heard of among the heathen Idolaters namely to worship a piece of Bread or rather a thin Water The adoration in