Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	good_a	work_v	31,857	5	8.0001	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37308	The religion of Mar. Luther, neither Catholick nor Protestant prov'd from his own works with some reflections in answer to the Vindication of Mar. Luther's spirit, printed at the Theater in Oxon ; his vindication being another argument of the schism of the Church of England.	Deane, Thomas, 1651-1735.	1688 (1688)	Wing D499; ESTC R13868	16,941	25

THE RELIGION OF Mar. Luther NEITHER CATHOLICK NOR PROTESTANT Prov'd from his own Works With some REFLECTIONS In ANSWER to the Vindication of Mar. Luther's Spirit Printed at the Theater in Oxon. His Vindication being another Argument of the Schism of the Church of England OXON Printed by Henry Cruttenden One of His Majesty's Printers MDCLXXXVIII The Religion of M. LUTHER neither Catholick nor Protestant Prov'd from his own Writings I. LUTHER's Religion not Catholick in Eight Instances Inst 1. BEgin we first with his impious Doctrine concerning the Blessed Trinity of which he thus speaks The Divinity is threefold as the three Persons are c. And from hence the reason may well be why Luther expunges out of the Litany this Verse Holy Trinity one very God have mercy on us And hereupon he is not afraid to say that the word Trinity is but an Human Invention and sounds coldly And then further adds that his Soul hates the word Homousion or Consubstantial for thus he writes Anima mea odit Homousion optime exigerunt Ariani ne vocem illam prophanam novam regulis fidei statuiliceret My very Soul hates the word Homousion or Consubstantial and the Arians not without reason requir'd that it should not be lawful to put this prophane and new Word among the Rules of Faith. Luther's Blasphemy against the B. Trinity was such and so odious that even Zuinglius did purposely write against Luther about this very point So relates Zuing. of Luth. tom 2. in resp ad confut Luth. fol. 474. Luth. in Ench. praecum ann 1543. Luth. in postil majori Basiliae apud Hervagium in Enarrat Evang. Dom. Trin. Contra Jacobum Latomum tom 2. Wittemb latine edit ann 1551. Zuing. tom 2. in respons ad Confess Luth. Inst 2. Concerning the event of things Luther holds That all things come to pass through a certain Stoical and Fatal necessity for he defending this Heresie thus writes Nullius est in manu c. It is in no man's power to think good or evil but all things as Wickliff's Article condemn'd at Constance did rightly teach proceed from absolute Necesssity And again fate or articulum c. I do confess Wickliff's Article of all things coming to pass by Necessity to have been falsly condemn'd in the Conventicle of Constance In assert damnat per Leonem art 36. Luth. de servo arbitrio c. 32. Inst 3. To the dishonour of Christ's Passion and also to the Merit of his Redemption he teaches that Christ not only suffer'd in Body but likewise his Divinity suffer'd too for thus he writes Cum credo quod sola humana Natura pro me passa est Christus vilis nec magni praetii salvator est c. If I believe that only the Human Nature of Christ suffer'd for me then is Christ a Saviour but of a base and small worth and himself needeth a Saviour And Luther speaking of this point in another place thus reprehends the Zuinglians The Zuinglians did contend against me most pertinaciously that the Divinity of Christ could not suffer A Doctrine so Blasphemous as that it was refuted not only by the Zuinglians in Luther's days but even by Beza too Luth. in Conf. Majore in Coena Domini Vide In Concil part 2. Ep. Theol. c. epist 60. Inst 4. Concerning the Administration of the Word and Sacraments Luther teaches that all men and women also have authority and power to administer These are his own words The first Office of a Priest is to preach the Word c. But this is common to all Next to baptize and this also all may do even women c. The third Office is to Consecrate Bread and Wine But this also is common to all no less than Priests And this I avouch by the Authority of Christ himself saying Do this in remembrance of me Christ speaking to all then present and to come afterwards If that then which is greatest of all is given indifferently to all Men and Women I mean the word and Baptism then that which is less I mean to consecrate the Supper is also given to them Thus Luther Nay Luther proceeded so far herein that as Dr. Covel witnesses in his Defence of Mr. Hooker art 15. p. 101. he was not afraid to affirm that the Sacraments were effectual tho administred by Satan himself With Dr. Cavel agrees the Protestant Hospinian thus writing Lutherus eo usque progreditur c. Luther proceeds so far herein that he maintains the Sacrament to be a true Sacrament etiamsi a Diabolo conficeretur tho it were to be Consecrated by the Devil Luth. tom 2. lib. de Min. Eccl. instit fol. 368 369. Vide lib. de abrog Missa privata tom 2. fol. 249. lib. de captivit Babilon c. de ordine In hist Sacr. par altera fol. 14. Inst 5. For absolute denial of Temporal Magistrates an Heresie indifferently condemn'd both by Catholicks and Protestants we find Luther thus to write Among Christians no man can or ought to be a Magistrate But every one is to other equally subject c. And again As Christ cannot suffer himself to be tyed and bound by Laws c. So also ought not the Conscience of a Christian to suffer them Luth. de seculari potest in tom 6. Germ. Luth. in tom 7. Wittenb fol. 327. Inst 6. Concerning Luther's denial of certain Books of Scripture And first the Epistle of St. James is call'd by Luther Contentious swelling strawy and unworthy an Apostolical Spirit The Book of the Apocalyps is also rejected by Luther by the acknowledgment of Bullinger for which he says good and learned Men were offended with him I will add Luther's contempt of Moses and some of the Apostles against Moses he thus writes Habuit Moyses insecunda labia irata c. And again Moyses habuit labia diffusa felle ira Of St. Peter he says St. Peter did live and teach extra Verbum Dei contrary to the Word of God. Luth. praefat in Jac. edit 4. Ienensi Tom. 3. Wittenberg in psal 45. fol. 423. In ep ad Gal. c. 1. tom 5. Wittenb ann 1554. fol. 290. Inst 7. Luther also taught an Heresie whereby the Propagation of Christian Religion is much endanger'd to wit That it was not lawful to wage War against the Turks his words are these Praeliari contra Turcas est repugnare Deo visitanti iniquitates nostras per illos To wage War against the Turks is to resist God visiting our sins by them Of which Erasmus thus writes Many of the Saxons following herein that first Doctrine of Luther deny'd to Caesar and K. Ferdinand Aid against the Turks c. declaring they had rather fight for a Turk not Baptized than for a Turk Baptized Luth. in tom 2. Witt. In assert damnat per Leonem decimum assert 34. In ep ad fratres Inferioris Germaniae Inst 8. Concerning Faith and good Works Luther taught an Heresie disallow'd by all learned Protestants He says It is impiety to affirm that Faith without Charity justifies not Nay he adds further Fides nisi sit sine c. Except Faith be without the least good Works it doth not justifie nay it is not Faith. And lastly the more to debase good works he thus saith Works take

their goodness of the Worker and no Work is disallow'd of God unless the Author be disallow'd before Luth. upon Gal. English'd in c. 2. Luth. tom 1. prop. 3. Luth. Serm. Engl. 204. c. II. LUTHER's Religion not Protestant in Eight Instances Inst 1. HE ever maintain'd the Real Presence of the Body and Blood of our Lord in the Blessed Sacrament of the Eucharist and that to the Elements upon Consecration And his Followers for their peculiar Defence of this Doctrine are stil'd Lutherans by Zuinglius Calvin the Church of England c. who impugn the foresaid Doctrine Inst 2. Luther also defended Prayer to Saints for their intercession to God for us Of which point he thus writeth De intercessione divorum c. As to the Doctrine of Intercession of Saints I hold with the whole Christian Church and it is my judgment that Saints ought to be honour'd and invocated by us Luth. in purg quorund Artic. in epist ad Georg. spalat Inst 3. He also taught the Doctrine of Evangelical Counsels to wit that a man might do more than he is commanded as appears out of his Book De Assertionibus Art. 30. Inst 4. The Doctrine of Purgatory he taught of which see Tom. 1. Wittenberg in resol de Indulgentiis Concl. 15. in disp Lipsica cum Eckio And upon this ground he is confessed by Urbanus Regius a Protestant to defend Prayer for the Dead In 1. par operum formula caute loquend cap. de Sanct. cultu Inst 5. Luther further taught and approv'd the use of Images in Churches as Beza witnesses In resp ad art Coloq Mont. part alt in praefat Inst 6. The indifferency of Communion under one or both kinds is allow'd by Luther in these words Quamvis pulchrum sit c. Altho it were very seemly to use both the species or forms in the blessed Eucharist and tho Christ commanded nothing herein as necessary yet it were better to follow peace c. than to contend about the forms Luth. in epist ad Bohemos Inst 7. Concerning the making of the Sign of the Cross upon our Foreheads Johannes Crevelius a Lutheran thus witnesseth Cum imus cubitum sive surgimus electo cruce nos juxta Lutheri aliorum piorum institutionem signamus When we go to bed or rise from thence we sign our selves with the sign of the Cross according to the advice of Luther and other pious men In his Refutation Caeremon Missae printed at Magdeb. 1603. p. 118. And Johan Maulius Luther's Scholar thus writes of Luther Respondet Lutherus signo crucis facto Deus me tueatur Luther answers at the making the Sign of the Cross God defend me Loc. com 7. pag. 636. Inst 8. Finally to omit divers other points wherein Luther never dissented from the Church of Rome Luther ever maintain'd that the Government of the Church is Monarchical and neither Aristocratical nor Popular of which point Luther thus writes Cum Deus voluerit c. Seeing God would have one Catholick Church throughout the whole World it was needful that one People imo unum aliquem Patrem istius unius populi eligi yea some one Father of this one People should be chosen ad quem suos posteros spectaret totus orbis to whose care and his Successors the whole world should belong In loc com class 1. c. 37. p. 107. Thus much to shew that Luther after his Revolt from the Catholick Church did still retain many Catholick Doctrines that are denied by modern Protestants and consequently was no true Protestant REFLECTIONS in Answer to the Vindication of Martin Luther's Spirit Printed at the Theater in Oxford THE Vindicator of Luther's Spirit seems to have writ with the same spirit His first Cavil is at the Considerer's Rule of trying the spirits of the Teachers of new Doctrines by their fruits And he is willing p. 2. to stand to this Test and that Luther's spirit should be try'd by his morals but yet he sees no necessity neither of his submitting to such a Rule the reason is obvious of which more afterwards and therefore he chuses rather to appeal to St. John 1 Ep. 4. 2. every spirit that confesseth that Jesus Christ is come in the flesh is of God. But certainly such Confession must be fruitful of good Works or else what differs it from that of the Devils But be the sense of this Text as the Vindicator would have it yet Luther gains nothing by it For he that denies that Jesus is Consubstantial with the Father is not of God. But this did Luther as is evident from the Instance of his hatred to that Article of the Christian Faith. Next The Vindicator endeavours to clear Luther of the Solifidean Doctrine contrary to Luther's own words cited by the Considerer as also Inst 8. in this Paper Thirdly Concerning Luther's vilifying Vows Acts of Mortification Pennance single Life c. before he makes any defence he puts the Question why the Considerer in giving so long a List of Luther's Doctrines slipt that of Indulgences For the Answer of which the Vindicator is referr'd to the Considerer's Tract of Pennances and Indulgences that for so many years has baffled the most Celebrated of the Church of England and therefore may safely defy his less considerable Pen. As to the Charge against Luther concerning Vows the Vindicator replies that Luther was not utterly against them But yet afterwards he pleads for the Lawfulness of Luther's breaking his Vows without assuring us that he could not by continuing in his Cloyster and using the ordinary means of Prayer and Mortification have kept them That Text of Scripture urg'd by the Vindicator All men receive not this saying Mat. 9. 1. does not prove that God denies this Gift to any or that any ever fail'd the attaining of it that sincerely endeavour'd after it Tho the Church of England Version in favour of this loose opinion to say no worse of it has in this place corrupted the Original And thereupon the Vindicator seems to applaud Luther for relinquishing his Habit his Canonical Prayers c. for the sake of Bora a Prostitute Nun a fit Mother of such a Reformation as incapable of Marriage as himself For how could he have the leisure and the retiredness of the Cloyster says the Vindicator to perform all those Acts of Devotion when the Burthen of the Reformation and Bora lay upon his shoulders But if I well remember the Vindicator's killing Argument that Luther might break his Vow and Marry is because Costerus says 'T is less sin for Priests to Fornicate than to Marry Therefore for Luther to Marry was no sin A wise Consequence But suppose this Quotation out