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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	apostle_n	grace_n	justification_n	6,159	5	8.9380	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69250	Newes from France containing tvvo declarations of two new conuerts from the Church of Rome to the reformed churches of France: the former made by Master M. du Tertrf [sic], Lord de la Motthe Luyne, late preacher amongst the order of the Capucins vnder the name of F. Firmin, &c. at Saumur on the 27. of May last: the latter by the Marquise Boniuet, Lord of Creuecœur, &c. at Rochell on the seuenth of August last. Both translated out of the seuerall French copies into English by E.M. of Christ-Church in Oxford. Whereunto is added an English letter sent from Paris by an English gentleman to his friend in England, touching the late surprisall and imprisonment of the Prince of Conde, which happened on the 22. of August last.; Declaration and manifestation, of the chiefe reasons and motives of the conversion of Master M. du Tertre, Lord de la Motthe Luyne.	Bonnivet, Henri Marc de Gouffier, Marquis de, d. 1589. Declaration de Henri-Marc de Gouffier. aut; Meetkerke, Edward, 1590-1657, attributed name.	1616 (1616)	STC 7372; ESTC S117179	43,123	84

the Law And in the fift chapter verse 1. Therefore being iustified by faith wee haue peace with God through our Lord Iesus Christ There is iustification by faith And as for the imputation of the merit of Christ hee sheweth it there also in the fourth chapter when as telling how God had imputed to Abraham his faith for righteousnesse hee addeth Now in that that this was imputed to him for righteousnesse c. This faith is not an idle imagination or false illusion and perswasion or fantasticall speculation in the beleeuers braine as your Doctors doe slanderously say but an holy assurance and firme confidence in the bounty and mercy of God by the which we beleeue that according to the truth of his infallible promises hee will be gracious and mercifull vnto vs in Iesus Christ his Sonne freely for his sake pardoning vs all our faults Such a beleefe is not idle nor fruitlesse in those who haue it but fructifieth vnto all manner of good workes righteousnesse godlinesse holinesse loue c. Not for to merit and obtaine that pardon which is already wholly gotten but for to shew towards God that we acknowledge this so vnestimable a benefit This faith is not from our selues but is a speciall gift of God who hath giuen vs freely through his Sonne not onely to beleeue in him but also to suffer for his sake as saith S. Paul Philip. 1.29 God hauing thus iustified vs freely through faith in his Son he sanctifieth vs also through his spirit which is the second benefit that wee haue obserued to be gotten for vs in Iesus Christ and which he hath merited and obtained for vs by his death as we haue said and doth bestow it vpon vs by the vertue and efficacie of his Spirit of regeneration and sanctification by the which mortifying daily more and more the naturall corruption in which we all are borne he makes vs by little and little to renounce and to die to all sinne for to liue to righteousnesse and holinesse all the dayes of our life vntill that in the end he doe sanctifie vs fully when as after this life hee shall receiue vs into that other in his heauenly glory This is briefly that which concernes these two great benefits of our Lord accordingly as the Scripture and Gods holy word doe shew and teach vs. It is a pitifull thing to see after how many sorts and manners Satan hath lamentably spoiled sophisticated falsified peruerted and corrupted in your Church by your Pastors and Doctors this doctrine being so wholsome and full of comfort touching these two benefits of Iesus Christ our Sauiour first by extenuating as much as they could and can the greatnesse of these graces and fauours secondly by taking from him and robbing him of all what they can for to attribute it to the merits either of themselues or of others and to their owne satisfactions and papall Indulgences They extenuate the greatnesse of grace two wayes first by lessening and diminishing the greatnesse of our offence and sinne secondly by debasing the excellencie and perfection of Christs merit They doe lessen and diminish the greatnesse of sinne first in denying that originall sinne deserues eternall death contrary to that which the Apostle teacheth vs to the Rom. 6.23 that the wages of sinne is death and to the threatning of the Law which sounds thus Cursed is he whosoeuer doth not continue and perseuere to obserue all things written and deliuered in the booke of the Law Secondly by their distinction of sinnes veniall and mortall teaching that there are some pettie sinnes which doe not deserue eternall death and damnation but rather pardon which is directly against that very sentence of S. Paul that the wages of sinne is death and that menace of the Law Cursed is hee c. They debase the excellencie of Christs merit when they teach first that he hath not satisfied for those sinnes and offences which they call veniall but onely for those that are mortall contrary to that which Saint Iohn hath in his first Catholike Epistle chap. 1.7 That the bloud of Iesus Christ cleanseth vs from all sinne Secondly that as for mortall sinnes he hath only changed the eternall into a temporall punishment which is by them affirmed and maintained not onely without any ground vpon the holy Scripture but also is much repugnant to the goodnesse and mercy of God who in so doing would pardon but by halfes Thirdly that by the death of Iesus Christ wee obtaine only remission of the guilt and not of the punishment which is as much as openly to mocke with God and to disanull altogether the merit of our Lord for what is it I pray you to remit and pardon the guilt but not the punishment As if a Master should say to his seruant a Lord to his subiect a King to his vassall that had grieuously wronged and offended him Goe thy wayes I pardon and forgiue thee thy fault but I will punish thee howsoeuer when I see time for that that thou hast done according as thou deseruest What pardon would that be nay would it not rather be a mocking of him It is euen so with God according to them They doe take from Iesus Christ and rob him as much as in them lieth of the glory of his merit for to attribute it to the merits of another when as refusing the true pardon of God by faith in the bloud of his sonne they will themselues deserue of God by the power of their workes this pardon and the fruition of life euerlasting wherein they doe iust like a wicked malefactor who being in the hands and power of his Iudge ready to be executed would refuse the grace and pardon of his Prince and would make no vse of it but would thinke that hee could merit yea would stifly maintaine that hee had iustly merited by his good deeds both his freedome and the expiation of the punishment which was prepared and made ready for him and to be one of the chiefe officers and best furnished houshold-seruants of his Lord wherein besides the intolerable arrogance whereof they cannot nor you cleare themselues they fall into a grosse foule and palpable ignorance first in that they thinke that they can of themselues doe any worthy thing and such as can deserue at Gods hands that which they thinke they doe deserue although notwithstanding it stands so that of our selues as of our selues we are not able to thinke any thing but all our abilitie is and proceeds from God as speaketh the Apostle in the second to the Corinthians chap. 3. yea euen all the most iust actions of man which God worketh in him through his grace are so marred infected and tainted with our naturall corruption that they are all as saith Esay 64. as a menstruous cloth Secondly when as for a refuge they say that those good workes which they doe are not from themselues but from the grace of God working in them for it is

little to the purpose for to presume to merit of him by such workes it is as if a vassall that had receiued as a free gift from his chiefe Lord al the goods that he possesseth would challenge to merit of him yet more then he hath receiued for hauing giuen him some apple peare or other fruit which he had gathered vpon these grounds there being farre lesse proportion betweene all the good that we doe through the grace of God and the remission of our sins or life euerlasting which they thinke and pretend to merit by their workes then there is betweene an apple and many large possessions For to merit it is required that there be a proportion betweene that which we doe or giue and that which we challenge thereby to merit it is also required that that whereby we doe merit do come from our selues and be not giuen vs by him from whom wee pretend to merit for to merit by grace it is to merit without merit it is not to merit at all it is to renounce all merit grace and merit being in such sort opposed amongst themselues that they can by no meanes stand together for if it be by workes saith the Apostle then is it no longer by grace if it be by grace then is it not by workes else grace is no longer grace This spirituall pride is seene yet more cleerely herein that not being content to merit pardon and Paradise through good workes commanded by God they thinke and pretend to merit yet somewhat ouer by their workes not commanded which they haue forged for themselues of supererogation as they call it a name that witnesseth throughly their pride whereby they thinke that they bestow vpon God somewhat ouer and aboue that which he requires and demands at their hands or then they are bound to giue him as if God asking and requiring of vs that wee should loue him with all our heart with all our soule force and strength and our neighbour as our selues which is the vpshot of the whole Law we could doe any thing beyond that And yet what ar these goodly workes of supererogation that are of so great a merit They will come to this to weare a frocke an habit a cord the sandals of a Monke a Capuchin c. to goe bare-footed not to weare a shirt to vse the discipline and chasten the body to vse an haire-cloth to weare the cord of S. Francis Dominicke c. to be of the brotherhood of the Rosarie of the Beades c. and other the like workes in truth not commanded nor appointed by God but of which also one day iustly and with good right he will say Who hath required this at your hands In vaine doe they honour me with their workes and their feare towards me is an humane commandement inuented by men And yet notwithstanding what is it that they make account of or commend in your Church but these workes of supererogation Is it not therein that you put all the marrow and iuice of pietie deuotion perfection holinesse and seruice of God And what doe you make for the most part of all the workes commanded and ordained by God in respect of those which men haue inuented but hay and chaffe which no man regardeth 2. They rob Christ of the glory of his merit in that they teach that wee must our selues satisfie for the temporall punishment of our sinnes and offences our Sauiour hauing by their saying onely taken away the eternitie thereof Whereupon they haue deuised and kindled in their braine the imaginarie fire of Purgatorie which they set in the very next place and as it were in the suburbs of hell for therein after this life to satisfie in our owne persons the iustice of God for our sinnes as if the bloud of Iesus Christ which cleanseth vs from all sinne were not a soape and lye as it were strong enough for to wash away all this filth and that we needed another scouring more rugged and purgatiue of fire altogether as hot and violent say they as hell-fire it selfe for they must needs know much certaine and assured newes thereof in particular by the relation of so many soules as returne from thence as they say But to what end I pray you Is it for to haue Masses sung for to haue seruices and obits said for the dead for their deliuerie from this so boiling a fire Alas poore fooles that suffer your selues to be deceiued and cousened by these tales fables and gulleries and to be muffled by these weake terrours and humane inuentions No no it is for to fill their purse and belly and to make good cheere at your cost and vnder the name and pretence of the poore deceased But though it were true that there were such a fire and place appoinred by diuine iustice for the satisfaction of sinnes after this life whereof notwithstanding wee haue not nor can they produce any true sound and cleere ground and testimonie in the Scripture is there any thing amongst all those which they giue and offer you for to deliuer you yea also for to keepe you quite from the comming therein such as are anniuersarie Masses and obits testamentarie legacies and foundations c Is there I say any of these things yea any other that might possibly be deuised or imagined which can counterpoise the greatnesse of these torments which they faigne to be in this pretended and supposed Purgatorie Truly if that which the Deuill maliciously said of the holy man Iob be true though spoken by him to a very bad end Skinne for skinne and all that a man hath he will giue for his life how much more shall it be true in this respect and what will not men giue for to free themselues from such a fire and to redeeme themselues from such torments if possibly it could bee done Truly they wo●●● giue all their goods euen to their very shirt yea euen to their skinne And thus it is and vnder this faire cloake and pretence that they cosen folkes and deceiue and abuse poore silly people squeesing out and drawing to themselues all their goods and substance for to make their owne hearts merry withall and to make their flesh-pot to boile An horrible wickednesse beyond all comparison and more then detestable mischiefe and impietie for to make way for their auarice and gluttonie vnder pretence of pietie deuotion and compassion towards the deceased No no if it were so as I haue said before which notwithstanding is not that this Purgatorie and the fire thereof were true nothing of this world nor any humane action would be able and sufficient to bring deliuerance and freedome and to counteruaile the paines and torments and we ought therein as saith our Sauiour but to another sense then they vrge and alleage him for to satisfie the rigour of Gods iustice euen to the vtmost farthing and to the smallest fault before we should come out from thence which notwithstanding

his sacred and spotlesse flesh vpon the altar of the Crosse as a pleasing sweet smelling and acceptable sacrifice to his diuine Maiesty iustly prouoked against vs for our crimes and offences for to asswage and appease him to reconcile vs with him to deliuer and set vs free from the power of the Diuell and from the writ whereby wee were bound ouer to euerlasting paines torments of hell and to bring vs againe gloriously to the happy fruition of the kingdome of heauen In the Ps 65. Esa 33. in the first of S. Peter 23. to the Rom. 3. Heb. 10. and a thousand the like Hence it is that he is called and stiled by the same Apostle our Saluation Redemption Sanctification c. For to offer vnto him I say according to the forenamed duty and office of the High-Priests prayers supplications and requests continually to intercede for vs and to stand vs in stead of an Aduocate towards his diuine Maiesty Ier. 30. Zachar. 1. Rom. 3.5.8 Ephes 2. Hebr. 7.8.9.18 Ioh. 4. This he doth effect and accomplish very faithfully and will continue so to doe vnto the end and consummation of the world Now your Church doth take from him and carries away the one and the other of his charges and offices after many waies and manners but especially in two First when as she presumes to reiterate this Sacramēt doth fondly imagine that she offers vp again euery day at the Masse the body of Iesus Christ for the sinnes and saluation of the liuing dead by meanes wherof the anger and wrath of the eternal father is asswaged and appeased and men find and obtaine mercy so that with you the Masse is a propitiatory and impetratorie sacrifice Whence it followes plainely that that first oblation and sacrifice of our Sauiour made on the tree of the Crosse by the effusion of his precious and diuine bloud was not sufficient but wholly imperfect as the Apostle to the Hebrewes 7.10 argueth and gathereth very well from the ancient sacrifices of the old Law the which because they had not the force and efficacy fully to wipe away sinnes were therefore reiterated many and sundry times but the sacrifice of the Sonne of God hauing had that vertue power and efficacy hence it is that it ought in no waies to be reiterated and offered vp againe hauing beene more then able and sufficient euen the first time to blot out and to quit the sinnes of the whole world yea of a thousand worlds if so many there had beene This notwithstanding your Church denies by those pretended imaginary vnbloudy as she calls them oblations and sacrifices which she repeateth euery day shewing enough thereby that shee doth not beleeue the first to haue beene sufficient impairing in this manner the authority credit and dignity of this only High-Priest according to the order of Melchizedeck Read I beseech you and take paines to consider heedfully the 7.9 10. of the Epistle to the Hebrewes and you shall see more cleerely how your faith and beliefe in this matter and doctrine of your Church is farre different and contrary to that of the Apostle Saint Paul and of the first beleeuers of the primitiue Church Secondly shee taketh from him the office and charge of mediatour c. when as to his disparagement she sets and appoints almost an infinite number betweene God and men the Virgin Saint Peter c. the which she commands to be called vpon and teaches that reciprocally they vnderstand our prayers and make intercession for vs to his diuine Maiesty c. Now if this were true it would follow thence by a necessary consequence that Iesus Christ our Sauiour were not alone the only and sufficient Mediatour Intercessour and Aduocate for men towards his Father which not only is most false but altogether blasphemous directlie against the Scriptures in the fore-alleaged places to the Hebrewes 7. and 10. and a thousand other the like all which I omit of purpose as also a more ample proofe of this truth because the time vrges me and the shortnesse of this discourse forces compels mee to passe it by in silence and to come to the third thing which I haue said is to bee considered in Iesus Christ our Sauiour to wit his singular and not to bee equalled benefits and graces and fauours which so louingly hee hath communicated vnto vs and wee haue receiued from him in so great abundance that so I may shew and make plaine vnto you how your Church and your Prelates and Doctours and you with them doe likewise erre and faile greatly and fouly therein and in the humble hearty and louing acknowledgement which we ought to haue towards that bountifull Lord. His offices are many and in a great number as I haue said yea almost infinite and hee would neuer haue done that will recount them and stand vpon each of them in particular but they may all notwithstanding be reduced to these two specials and particulars which he hath purchased vs by his death and passion and merited by the effusion of his precious bloud our Iustification and Sanctification which God promiseth to his people in that new couenant which he foretelleth by Ieremy 31. and 32. that hee was to make with them rehearsed by the Apostle to the Hebrewes 8. and the 10. Behold saith the Lord I will make with the house of Israel and with the house of Iuda a new Couenant which is this I will put my Law in their vnderstanding and will write it in their hearts there is sanctification and I will forgiue their vnrighteousnesse and I will remember their iniquities and sinnes no more There is Iustification The first then of these benefits is our iustification which is the meerely free remission pardon which God giues vs of all our offences and sinnes witnesse S. Paul Rom. 4. who following Dauid Psalm 32. doth place the iustification and happinesse of man in this remission as also Dauid denounceth the happinesse and blisse of that man to whom God imputeth righteousnesse without workes c. This pardon is gotten and deserued for vs by the merit of Iesus Christ our Sauiour in as much as he offering himselfe for an offering and sacrifice of good and sweet sauour to his Father on the tree of the Crosse hee hath thereby fully satisfied his diuine iustice for all our sinnes as S. Paul teacheth vs Rom. 3.23 and 24. Being iustified freely c. and S. Iohn in his first generall Epistle 1.7 The bloud of Iesus Christ cleanseth vs from all sinne And in the second chapter verse 2. For he is the propitiation for our sinnes This benefit of iustification is communicated by God through the free imputation of the merits of our Sauiour to the true beleeuers apprehending and receiuing them through a true and liuely faith working by charitie as the Apostle teacheth vs to the Rom. 3.28 Therefore wee conclude that a man is iustified by faith without the workes of