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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	eternal_a	good_a	reward_n	7,006	5	8.9757	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87879	An answer to the Marques of Worcester's last paper; to the late King. Representing in their true posture, and discussing briefly, the main controversies between the English and the Romish Church. Together with some considerations, upon Dr Bayly's parenthetical interlocution; relating to the Churches power in deciding controversies. To these is annext, Smectymnuo-Mastix : or, short animadversions upon Smectymnuus in the point of lyturgie. / By Hamon L'Estrange, Esqr.	L'Estrange, Hamon, 1605-1660.	1651 (1651)	Wing L1187; Wing L1191; Thomason E1218_2; ESTC R202717	68,906	120

Commandments we hold it impossible for any man in what state soever to observe any one much less all should God be extreme to mark what is done amiss yet we hold too that in some sort the whole Law may be fulfilled and that is in Saint Augustines sense a All the Commandments are then accounted observed when what is defective in our obedience is forgiven The Scripture Luke 1. 6. urged by his Lordship was produced long since by Pelagius and Augustines Answer shall be mine b Zachary was a man of singular sanctity yet was it necessary for him to offer sacrifice first for his own sins Hebr. 7. 28. So then if Zachary had sins he kept not all the Commandments for sin is but the transgression of the Law But it is said 1 John 5. 3. His Commandments are not grievous nor are they but are his Commandments there spoken of the Moral Law assuredly No Saint John will tell you clearly what they are chap 3. v. 23. That we should believe on the Name of his Son Jesus Christ And love one another Nor can we fulfill these Commandments but we must first be born of God v. 1. chap. 4. 7. So that an unregenerat person will not be able to set a step forward to that performance nor can our new birth render us so perfect as to say we have not sinned for that were to make God a Lyar 1 John 1. 10. The Marques saith the Fathers are for us But if they be why then did he not cite their words as well as vouch the places but I fear 't is otherwise for I cannot make out no not by conjecture what either Origen or Cyril or Hillary hath to his advantage Hierome indeed saith a It is in our power either to sin or not to sin but it is with this caution and Salvo pro conditione fragilitatis humanae as far as human frailty will admit And how little Hierome is for them his Commentary upon the Galatians ch. 3. will inform us where he saith b No man can fulfill the Law and perform all things which are commanded M. We say Faith cannot justifie without Works you say good Works are not absolutely necessary to salvation Here the Marques slides from the point and wilfully leaves his old wont of challenging our opposition for whereas he should have said You say Faith alone can justifie he tells us here we say good Works are not absolutely necessary to salvation Necessary to salvation is one thing necessary to justification another salvation and justification are different things one is the cause the other the effect We hold good Works are necessary to salvation but not absolutely The Thief upon the Cross was saved without them thousands who believe and are prevented by Death before their Faith can shew it self in Works are saved without them Infants dying are saved without them so they are not absolutely necessary no not to salvation but to justification they are not so much as necessary for as our Church saith We are justified by faith onely this will appear first by considering what things are required to justification and those are three first God's great mercy and grace secondly Christ's Justice in satisfying and paying our ransome and fulfilling the Law for us lastly by a true and lively faith in Gods free grace and Christ's merits So that good works are clearly outed Secondly faith alone justifieth without works because we are justified by faith before we can do good works and works are not good till justifying faith makes them so But though faith alone justifieth without works yet it cannot be alone and without them for impossible it is for any man to believe God will be gratious to him and that Christ's righteousness and merits shall be ever imputed to him who at that instant of believing doth not seriously and unfainedly resolve to obey and observe to his uttermost all God's Commandments The places of Scripture alleadged by the Marques against our Faith alone without Works are first 1 Cor. 13. 2. Though I have all Faith and have no Charity I am nothing There is faith indeed but no justifying faith 't is the faith of miracles Saint Paul tells us so chap. 12. v. 9. The faith mentioned Luke 17. 8. of removing mountains and so the Apostle would have told us in this very Text had not his Lordship by what faith I know not removed those mountains those words out of his way Secondly James 2. v. 24. By works a man is justified and not by faith onely This I confesse is an eminent place and hath exercised the wits of all Expositors how to reconcile it to that of Saint Paul Rom. 3. 28. A man is justified by faith without the deeds of the Law Many have gone several ways and some not the right Luther having beaten his brains about it a good while at last threw the whole Epistle of Saint James out of the Volume of Canonical Scripture Hugo Grotius that great Scholar of the latter Age hath taken it to task by it self and hath indeed shewn great Reading but I confesse as to the elucidation and clearing of the difficulty he makes me no wiser than I was before and indeed after all hath been said Aquinas his sense will I think have most voices that good works justifie declarative by declaring our faith before men not offective by making us just before God M. This opinion of yours Saint Augustine saith l. de fid. op. c. 14. was an old Heresie Augustine mentions it not as an Heresie but onely saith that in the Apostles time some misunderstanding that place of Paul Rom. 5. Where sin abounded there grace superaboundeth thought faith onely necessary to salvation and therefore neglected moral duties and sanctity of life and this we call the high way to Hell as well as Augustine Hillary in his 7. chapter or canon upon Matth. hath nothing tending to justification either solitary without or associated with works but can. 8. he is expresly at Fides sola justificat Faith alone justifieth Ambrose saith Eternal rest belongeth to those who have that faith Quae per dilectionem operatur which worketh together by charity So Ambrose and so say we M. We hold good works to be meritorious you deny it we have Scripture for it Our Church saith All the good works that we can do be imperfect and therefore not able to deserve our justification His Lordship produceth out of Scripture Matth. 16. 27. He shall reward every man according to his works Answer I confesse our Translation gives it so but the word in the original is not He will reward but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He will render But though reward be not there yet Matth. 5. 12. 't is said Great is your reward in Heaven and there is reward and great reward too and the Marques inferreth that Reward in the end presupposeth merit in the work but sure it is

it is the body of Christ is there what need we dispute whether the Bread remaineth in Substance or not The Glosse of the Canon Law The Bread is called Christs body improperly meaning that it signifieth Christs body Against the Infallibility of the Church that is as the Marques confest to his Majesty p. 79. of the Church of Rome that is as Valentia saith the Bishop of Rome Alphonsus de Castro Every man may err in Faith yea though he be the Pope himself Gerson The Pope as well as an inferiour Bishop is obnoxious to erre in Faith Catharinus Nothing hindereth but the Pope may err in Faith though some Novellists are so impudent to hold the contrary against the common sence of all antiquity Adrian the sixth a Pope himself affirmeth it for certain That a Pope may erre in asserting heresy by his Decree and that many Popes have been heretiques Bannes It was the general opinion of all the ancient both Popes and School-men till Pighius and since him of the more sober Doctors as Cajetan Turrecremata Victoria Soto Canus and others that the Pope of Rome may become an heretique Against Merits and Supererogation Waldensis He is the best Catholique who confesseth that simply no man meriteth the Kingdom of heaven but obtaineth it of Gods free grave Ferus If thou desirest to keep in Gods favour make no mention of thine own Merits Durandus If God give any reward to our good deeds it is not because he is a debter to our works but out of his own bounty Ariminensis No work performed by man is condignely meritorious of eternal life no nor of any temporal reward Pighius We are made righteous not by our own righteousnesse but by the righteousnesse of God in Christ This is that Pighius who Bellarmine saith was miserably seduced by reading Calvins works But who was it seduced the Cardinal himself to pray that God would admit of him amongst the Elect not a priser of his Merit but a dispenser of pardon and forgivenesse Against Invocation of Saints Halensis our Country-man God alone is simply to be prayed to the Saints are rather assistants in the behalf of those who pray then fit to be prayed to Bannes That Saints are to be prayed to and images to be worshipped is neither expresly nor by implication taught in Scripture Suarez That in the Old Testament any one did directly pray to the Saints departed either to help them or pray for them we no where read Salmeron Invocation of Saints is not mentioned in the New Testament and it may administer occasion to the Gentiles of worshipping many Gods Durandus Adoration must be bestowed onely upon God not upon the Angels lest we fall into the sin of Idolatry Against Communion halfed Halensis whole Christ is not conteined in either kind Sacramentally but his flesh under the species of bread and his bloud under the species of wine Lorichius 'T is heresy and execrable blasphemy of Bastard-Catholiques who say that Christ spake onely to the Apostles saying Drink ye all of this when both these words Eat and Drink were spoken to the whole Church Valentia Communion under one kind began to be generally received a little before the Councel of constance Pope Gelasius We find that one part of the Sacrament cannot be received without the other without committing great Sacriledge Against the Sacrifice of the Masse The Master of the sentences It is demanded if what the Priest consecrateth be properly a Sacrifice to this it may be briefly replied that what is offered by the Priest is called a Sacrifice because it is a Memorial and representation of the ture Sacrifice made once upon the Crosse Against the seven Sacraments Cardinal Bessarion Baptisme and the Lords Supper are the onely Sacrament delivered evidently in the Gospels Thomas Aquinas The form of Baptisme and the Eucharist are extant in the Scriptures but not the form of other Sacraments Matrimony is not to speak properly a Sacrament Durandus There want not some Catholiques who grant that Matrimony is no Sacrament of the new Law Bellarmine Penance is divided amongst the Papists into Confession absolution and satisfaction But Confession is denied to be any part of this Sacrament by Scotus Major Gabriel and absolution is denied by Dominicus a Soto and Bellarmine himself saith that inward contrition is sufficient to save us without either absolution or Confession The Sacrament of confirmation as it is a Sacrament was neither instituted by Christ nor his Apostles Halensis The Apostles delivered neither the matter nor form of this Sacrament but onely confirm'd some without the Ministery of a Sacrament Bonaventute Of the form of this Sacrament we read nothing in Scripture if we resort to tradition we shall find a great deal of variety amongst the Fathers Sudres There are but two places urged from Scripture for extream unction Marc. 6. vers. 13. is the first where it is said that the Apostles anointed with oyl many that were sick and healed them But Bellarmine denieth that unction to be Sacramental because saith he the Apostles were not yet made Priests The other is James 5. 14. cited by the Marques and Cajetan saith neither from the words nor from the effect can it be gathered that the Apostle speaks thereof the Sacramental union Against Purgatory Roffensis Purgatory cannot be proved by Scripture and amongst the antients there is none at all or very rawly any mention of Purgatory and the Greek Church denieth it to this day Otho Fris That there is any such place of Purgatory in hell wherein they who are to be saved must be purified by an expiatory fire some but not all assert By this time I hope I have made good my promise for I think the Romish Catholiques nor can nor will deny but all these are their own Doctors and all this our Doctrine Finally If neither prescription of 1600 years possession and continuance of our Churches Doctrine nor our evidence out of the Word of God nor the Fathers witnessing to that evidence nor the decrees of Councels nor your own acknowledgements be sufficient to mollify and turn your Royal heart there is no more means left for truth or me but I must leave it to God in whose hand are the hearts of Kings This Finally contradicts his Lordships late lastly and it is a formidable a terrible conclusion a conclusion able to make the stoutest Protestant reel did we not know that these are but words of course and meer set forms of Ostentation what is indeed more feasable then to be foyl'd when he who is our enemy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is become all he can desire accuser witnesse Judge But shall his Lordship carry away this conclusion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}

no general Rule for when the Laborers were called Matth. 20. 8. to receive their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Wages for it is the same word both there and here The Steward gave to him that wrought but one hour a penny which was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the wages for the whole day was this work of an hour adequate to or did it earn that wages Again this Reward is not such to which the Lord is tyed by any precontract but it proceedeth from his meer grace Lastly could the Work merit the Reward it is but still God crowns his own gifts not our works as Augustine saith But if it be true what the Apostle saith That the sufferings of this life even Martyrdom it self which remitteth all sins both original and actual and which justifieth ex opere operato by the very act of suffering if Bellarmine may be believed are not worthy of the joys which shall be revealed hereafter what will become of his Lordships merits He saith The Fathers were of his opinion But the first Tract. de Apolog. David wants a Father it being clearly spurious Hierome hath nothing to the purpose and Augustine is so clear of another minde that the whole chapter is little else but a confutation of the Doctrine of Merits God saith he so worketh justification in his Saints whilest they are cumbered with the temptations of this life as he hath still somewhat to add to them who ask and somewhat to remit to those who are penitent We hold that faith once had may be lost if we have not a care to preserve it you say it can it cannot Our Church hath determined nothing in this point yet because their sister of Ireland affirmeth That a true lively justifying faith is not extinguished nor vanisheth away in the regenerate either finally or totally I shall for this time own her Tenet and consider the validity of his Lordships Texts and first for Luke 8. 13. They on the Rock are they which when they hear receive the Word with joy which for a while believe and in time of temptation fall away Answer the faith mentioned there was but a false conception no living no justifying faith But I see the Marques hath left part of the Text behinde him and left that be lost as well as faith I will for this time bring it after him the words are And these have no root evidently implying the reason why that seed took no better but was scorched with the heat of persecution was that it took no root Now for 1 Tim. 1. 18 19. Which some having put away have made shipwrack of their faith Answer the faith there spoken of is not justifying faith nay so far from it as it is not so much as the faith of assent to the general promises of God revealed in his Word but it is the faith which denoteth the Doctrine of Christianity in which sense it is frequently used in Scripture Acts 6. v. 7. Gal. 1. 23. 1 Tim. 3. 8. 4. v. 1. Jude 3. Such a faith we grant may be lost The authority his Lordship alleadgeth is Augustine I must ingenuously confesse neither Chamier Perkins nor any other do to my seeming come clearly off with him it is not enough to say as they do that Augustine speaketh not of solid and perfect Faith and Love but of imperfect this is no Answer but a meer shift for Saint Augustine saith that some sons of perdition begin to live yea and a while do live and that faithfully and justly in faith which worketh by love and afterwards fall away So that here is not onely a beginning to live but here is a living and a living faithfully and righteously and where these are there is and must be a living and justifying faith My answer shall be what he once said of Cyprian I am not bound to his authority I am the lesse bound because I finde Augustine at odds with himself for he elsewhere saith They who are once ingrafted in Christ are indued with grace not onely to persevere if they will but also to will perseverance We hold that God did never inevitably damn any man from all eternity you say he did Was our Church so weak Is it possible a Church consisting of as many gallant and eminent Divines as ever any Age afforded should fall so foully to assert what never yet to my reading dropt from any private pen To save and damn are proper to God as he is supreme Judge of all the World who is so far from damning any man from all Eternity or before he is born as he actually doth it not when born till he is dead Decree I grant he did from all Eternity to leave a certain number of the comon masse of all mankinde in the state of Damnation being plunged therein by the default of their own free will and as sole Lord and Master of his own not to bestow upon them such grace as would infallibly raise them out and without which they would in time unavoidably incur by their own corrupt and rebellious will eternal Damnation The Texts cited are and must be understood of God's revealed not of his secret will and without allowing that distinction he must be accounted as weak as we according to the Romish censure of us argue him cruel We hold that no man ought infallibly to assure himself of his salvation you say he ought Our Church is silent in this point too Some I confesse there are of prime note amongst the Protestants hold that every man is bound to believe himself predestinated and their main Reason is because every man in the Church is bound to believe the Gospel which I take to be very strong against their own opinion unlesse the Gospel did tell every man that he is of the number of the predestinated But it will be said though this Proposition Such and such a man is predestinated is not expresly found in Scripture yet it may be inferred from thence by unavoidable consequence as such and such a man hath Faith and Charity and therefore he assuredly belongeth to God Most true but then he cannot be assured that he is predestinated till he hath Faith and that the true justifying faith too for he may believe there is a God he may believe the Scriptures to be the Word of God he may believe all things conteined in them to be true and yet come short of a justifying faith still nor must he onely have faith but he must also know that he hath it or else he must not assure himself of salvation and certain it is Faith he may have and not know it yea and a living justifying faith too it may be so weak he cannot feel the Pulse them motion the operation of it and yet the faith may be alive for all that and though we are commandded to examine our selves whether we be in the