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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	exclude_v	faith_n	justification_n	12,288	5	9.5034	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73183	Qvi non credit condemnabitvr Marc. 16. Or A discourse prouing, that a man who beleeueth in the Trinity, the Incarnation, the Passion &c. & yet beleeueth not all other inferiour articles of Christian fayth, cannot be saued And consequently, that both the Catholike, and the Protestant (seeing the one necessarily wanteth true fayth) cannot be saued. Written by William Smith, Priest.	Smith, William, Priest.	1625 (1625)	STC 22872.5; ESTC S124609	77,182	179

for admit that men be predestinated to heauen without any respect or reference to their workes or liues and that doe what wickednes they can imagine yet certaine it is that they shal be saued is not this doctrine most potent and forcible to dissuade all the beleeuers therof from exercising an austere pious and Religious life and to engulfe themselues in all kindes of enormityes and sinnes and the rather considering how precipitious and headlong mans nature is to sinne and to decline all rigorous and exemplar courses of vertue especially if so the case stands that man can neyther aduantage or hurt himselfe by any such different manners of life Now that by the Protestants doctrine no sinne can endanger the predestinate in regard of their certainty of saluation appeareth Answearably heereto wee finde Doctour Fulke to say of Dauids Adultery Dauid (k) In his tower dispute with Edmund Cāp the 2. dayes conferēce when he committed adultery was and remayned the childe of God And Beza himselfe to the like purpose thus writteth thereof Dauid (l) In respons ad colloq Mon●●● parte a●tera pag. 73. by his Adultery and murther did not loose the Holy Ghost So powerfully doe these their positions incline men to satisfy their desires in all vice impiety and sensuality 6. Touching the Protestants doctrine of Iustification by Fayth only which potentially includes diuers of the other pointes heere set downe and which position of its owne nature excludeth from Iustification all workes how vertuous meritorious and pious soeuer we find the Protestants thus to say Luther speaking heereof bursteth forth with wounderfull rashnes saying Fides (m) Concione 4. in ca. 21. Luc. nisi sit sine c. Vnlesse fayth be without the least good workes it doth not iustify nay it is no fayth That iustification by fayth only extinguisheth al exercise of vertue is iustifyed not only by experience of these dayes but also by the acknowledgement euen of some learnedst Protestants for thus Iacobus Andreas a famous Protestant complayning and disliking of this doctrine writeth A serious and Christian discipline is censured with vs as a new Papacy and a new Monachisme they say we haue now learned to be saued by only fayth in Christ c. VVe cannot satisfy by our fasting prayer c. therefore permit that we may giue ouer these seeing we may be saued otherwise by the only grace of God And to the end sayth this Author further that all the world may know they be no Papists nor trust in good workes they take a course to put none in practice With whose true iudgment heerein M. Stubbs an english Protestant seemeth to conspire saying The (n) In his motiue to good workes printed 1566 pag. 42. Protestant trusteth to be saued by a bare naked fayth deceauing himselfe without good workes and therefore eyther careth not for them or at least setteth little by them And thus farre touching good works wholely exiled and banished by the doctrine of Iustification by fayth only Now that this doctrine of Iustification by fayth only doth incorporate as it were within it selfe and admit all kind of sinnes appeareth no lesse from the frequent acknowledgement of the learned Protestants And first Luther thus writeth heereof A (o) Tom. 2. Wittē de capt babil fol. 74. Christian baptised is so rich that (p) Vbi supra although he would he cannot loose his saluation by any sinne how great soeuer vnles he will not beleeue And further in another place As nothing (q) Luth. in loc comm class 5. c. 27. iustifyeth but beleefe so nothing sinneth but vnbeliefe To which doctrine D. VVhitaker as aboue is showed accordeth saying Sinnes (r) Vbi supra are not hurtfull to him that beleeueth And thus much now touching the doctrine of Iustficatiō by faith wher we see euen by the confession of the Protestants that this doctrine preuayleth in the Professours of it no lesse for committing of all sinne and iniquity then for the expelling and banishing away of all good workes vertue and deuotion 7. Touching the Protestants particuler doctrines of Fasting Voluntary pouerty and Chastity or Virginity And first of Fasting M. Perkins teacheth thus Fasting (s) In his reformed Catholik pag. 220 in it selfe is but a thing indifferent as is eating or drinking With whome conspireth D. VVillet in more full tearmes saying Neyther (t) In synops p. 243. is God better worshipped by eating or not eating 8. Voluntary pouerty is so debased by the Protestantes doctrine as that the foresayd Doctour VVillet thus teacheth heereof He (v) In synops pag. 245. is an ennemy to the glory of God who chaungeth his riche estate wherein he may serue God for a poore so contrary is he to the iudgement of our Sauiour Matth 10. saying If x thou wilt be perfect go sell thy substance and giue to the poore and thou shalt haue treasure in heauen 9. Lastly touching single life in comparison with marriage Maister Luther thus sayth VVe (y) Tom. 5. Wittē in exeg ad cap. 7. 1. Cor. f. 107. conclude that mariage is as gould and spirituall or single life as dunge And Doctour VVhitaker likewise teacheth thereof in this manner saying Virginity is not simply good but after a certaine manner it is neuer better then (z) Cōt Campia rat 8. marriage but in regard of the circumstance that is of the troubles accompanying mariadge Now I heere demand with what encouragment can any man goe about to practise these foresayd vertues of fasting voluntary pouerty and perpetuall virginity if he be firmely and inwardely perswaded that the Protestantes former positions and doctrines touching the sayd vertues be true and agreeable to Christes sacred institutions But to hasten to an end in this matter I will conclude with the Protestants doctrine touchinge Purgatory and Confession of sinnes 10. Concerning Confession of sinnes it is found by experience that besides the first institution therof by Christ Matth. 18. Ioan. 20. a man is much deterred from sinning through the shame that he is to endure by confessing his most secret sinnes to a Priest as on the contrary it much enboldeneth one to sinne if he be fully perswaded by his owne Religion that confession of them vnto God alone is sufficient 11. Touching the doctrine of Purgatory how doth the denyal of this doctrine open the sluce to all libertye And concerninge Iustice it taketh away all restitution of things wrongfully detayned since by the Protestants doctrine teaching that no temporall punishement remayneth for sinne once remitted all satisfaction for wrongs and for committing of former sinnes and al mortification of body and soule are needles and finally this doctrine freeth a man from all feare of suffering any punishment after this life and this vnder couler that Christ hath satisfyed for the sins of the whole world by which reason we may as well say that we neede not to pray at all since Christ in the tyme of

them any way hurtefull to their saluation CHAP. V. The same proued from the want of vnity in fayth betweene Catholikes and Protestants in articles necessary to be beleeued and yet not expressed in the Creede IN this third and last place we will insist in certaine controuersyes of Religion so differently maintayned by Catholikes and Protestants as that graunting the maintaynours of the one side to hould the truth it followeth that the other party vphouldeth falsehood and heresy Now for the more dangerous wounding of our Newtralizing Protestants heerein I will omit here to speak of the Controuersies touching Purgatory Praying to Saints Free-will Monachisme and diuers others such like and will restraine my selfe only to these Controuersies the subiect of which Cōtrouersyes are taught by the one side to be vnder Christ the immediate meanes of our grace saluation and denyed by the other party to be of any such force and efficacy for the soules euerlasting good and consequently in regard of their subiect are one way necessarily to be beleeued So as if it be showed that the Protestants and the Catholiks do mainly dissent in the meanes of obtayning grace purchasing of saluation it must of necessity be inferred that both the Protestants and the Catholikes continuing in such their state cannot obtaine grace and saluation since not only Philosophy but euen naturall reason teacheth vs that he neuer shall attaine the end who vseth eyther not the same meanes which are only and necessarily instituted to the gayning of the sayd end 1. But to procced to these points First Concerning the sacraments in generall the Catholikes doe beleeue that all of them where no iust impediment is do conferre grace into the soule of man by the helpe and continuance of which grace the soule in the end obtayneth its saluation The Protestants do not ascribe any such supernaturall effect or operation of grace to them 2. And to come more particulerly to the Sacraments Touching Baptisme the Catholikes beleeue That children being borne in Originall sinne cannot be saued except they be baptized with water according to those wordes of S. Iohn 3. Vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God The Protestants (a) Willet in his meditat in Psal 122. Calu. Beza frequently beleeue that infāts dying vnbaptised may be saued 3. Touching the Sacrament of Pennance or Confession the Catholikes beleeue That after a Christian hath committed any one mortall sinne that sinne cannot be forgiuen him but at least in voto by meanes of confessing the sayd sinne to a Priest of the new Testament and receauing absolution thereof from him answerably to that of S. Iohn 20. Whose sinnes you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned The Protestants beleeue that neyther the confession of sinnes to man nor the absolution of man is necessary for the remitting of them but that it is sufficient to confesse them only to God And thus according to the diuersity of doctrine either the Protestant for want of this sacrament after he hath mortally sinned cannot be saued or Catholiks for wrongfully imposing this yoak vpon Christiās do loose their saluation 4. Touching the most Blessed Eucharist the Catholikes beleeue That the very body and bloode doth lye ineffably and latently vnder the formes of bread and wine according to that This is my body This is my blood Math. 26. That vnlesse we eate his body and drinke his blood we shall not haue life euerlasting Iohn 6. Lastly That we are to adore Christ his body being accompanyed with his diuinity in the sayd Sacraments The Protestants do beleeue that Christs true body as neuer leauing heauen cannot possibly be truly and really vnder the forme of Bread and Wine and consequently they beleeue that the eating of his body and drinkinge of his blood is not necessary to saluation Finally they hould our adoration of the Sacrament to be open Idolatry and tearme Catholikes Idolaters for adoring of it And thus eyther the Protestāts as not feeding vpon this celestiall food shall not haue life euerlasting if the Catholikes doctrine heerein be true or els Catholikes suppose which God forbid they should erre for teaching and practising idolatry heerein should incurre damnation 5. Touching the meanes of our Iustification The Catholikes beleeue That not only fayth but workes also do iustify The Protestants reiect al workes from Iustification teachinge that only fayth doth iustify man yea they further proceed affirming that who once hath true fayth is most assured and certaine (b) Calu. in instit passim Kemnit in exam Conc. Tri of his saluation whereas the Catholikes reputing this as a meere presumption are willing according to the Apostle Phil. 2. To worke their saluation with feare and tremblinge To be short the Protestants do teach that a man by thinking himselfe to be iust is by this meanes become iust whereas the Catholikes do hould this doctrine not only to be phantasticall but also (c) Bella. l. 3. de Iustificatione in reason most absurd 6. Touching Grace without which a man cannot be saued the catholiks beleeue That God out of the Abysse and deapth of his infinite mercy offereth to euery Christian sufficient grace whereby he may be saued and therefore they do encourage euery one to endeauour to seeke their saluation The (d) Calu. Beza in whole treatises D. Willet sinopsi 1600. p. 789. Protestāts teach that God giueth not this sufficiency of grace to euery one but to certaine men only that diuers there are who notwithstanding al their endeauour to beleeue truly and liue vertuously yet they cannot nor shall not be saued 7. Touching the Decalogue or ten Commandements the Catholiks beleeue That except a Christian do keepe them he cannot be saued according to our Sauiour If thou wilt enter into lyfe keepe the Commandements Math. 19. The (e) The impossibility of the commandements is taught by D. Reynolds 2. conclus annexed to his conference p. 697. D. Willet in synopsi p. 564. Protestants do absolutly teach an impossibility of keeping them And thereupon Luther thus affirmeth The ten Commandements (f) Ser. de Moyse appertaine not vnto vs. 8. Lastly touching the Pope or Bishop of Rome the Catholikes do beleeue That he is vnder Christ the supreme Pastour vpon earth that who doth not communicate with him in sacraments and doctrine not yeelding him all true obedience in subiecting their iudgments in matters of fayth to his iudgment and sentential definitions cannot be saued The Protestants doe teach that the Bishop of Rome is that Antichrist which is deciphred by the (g) 2 Thess 2. Apoc. 13 17. Apostle and which is the designed ennemy of Christ and that whosoeuer embraceth his doctrine or enthralleth as they write their assents to his cathedrall decrees in points of Religion cannot obtayne saluation 9. Thus farre of these pointes of which I haue made