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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	good_a	grace_n	merit_v	5,172	5	10.7916	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66243	A plain defence of the Protestant religion, fitted to the meanest capacity being a full confutation of the net for the fishers of men, published by two gentlemen lately gone over to the Church of Rome. Wherein is evidently made appear, that their departure from the Protestant religion was without cause of reason. Written for publick good by L. E. a son of the Church of England, as by law established.	L. Ė.; Wake, William, 1657-1737, attributed name.	1687 (1687)	Wing W251A; ESTC R221936	36,083	64

was either the Reward of his good Fight or it was not Pro. It was Pa. If it was how can you deny the Merit of good Works Pro. Because that Reward was not merited by his good Fight but purely given to him out of Grace Pa. 101. A Cup of cold Water given in the Name of a Disciple is either Meritorious or it is not Pro. It is not Pa. Why is it said then Mat. 10. 42. That he who gives it shall in no wise lose his Reward Pro. He shall not lose the promised Reward but who at is this to deserving that which free Grace had promised Of Holy and Religious Vows PA. 102. The sacred Vows which are taught us in the Holy Scripture are lawful or they are not Pro. They are Pa. Why then is not a vow lawful to us Pro. A Vow is Lawful to us we do not deny it but the question is about some particular Vows which we say are unlawful Pa. 103. The greatest Perfection of a Christian Life consists in Evangelical Poverty or it doth not Pro. It doth Pa. Why then do you reject the vow of Poverty as an humane Invention Pro. Because God hath no where warranted it the Evangelical Poverty which so much perfects a Christian is not to renounce all Worldly goods but to be poor in Spirit and to be able in the midst of Plenty to despise the World and its Riches Pa. If it be not the greatest Perfection to renounce the World wholly then why did our Saviour say to the Young-Man Mat. 19. 21. Sell all that thou hast and give it to the Poor Pro. Our Saviour did not there give a Precept so to do only to the Youngman of whom he required it by way of Trial because he knew his Heart was set upon his Riches Pa. 104. It either was a vertue in Eunuchs who gelded themselves for the Kingdom of Heaven or it was not Pro. That is according as you take the last Words for the Kingdom of Heavens sake if to avoid a present violent Temptation it be done we must commend it but if upon mature deliberation it be done when they might have recourse to Marriage it is not well done Pa. Why do you condemn that of St. Matt. 19. 12. There are some who have made themselves Eunuchs for the Kingdom of Heavens sake Pro. VVe do not condemn the Text but your Exposition of it for it is doubtful on what account those our Saviour speaks of there were Eunuchs or whether they were so actually or only in design but take it in which Sence you will we do not find our Saviour commends it and it is nothing to that slavish Vow which you require Pa. He who resolves in his Heart to keep his Virgin either doth well or not 1 Cor. 7. 37. Pro. He doth well Pa. Why then do you deny the holy Vow of Continency Pro. VVe condemn that vow which you call Holy because it is no where warranted in the word of God that place of the Apostle speaks not of any Vow but if it did it speaks not of Personal Continency but of the Power of a Guardian or Father in Marrying or not Marrying the Virgins under their Care. Pa. 105. We ought either to obey our Prelates and Superiours or we ought not Pro. We ought in all lawful things Pa. Why then do you reject the vow of Obedience as a Popish Fiction Pro. We do not reject all vows of Obedience but such as are purely Popish and these we condemn because the matter of them is unlawful not because all Vows of Obedience are so Pa. Our Saviour in obedience to St. Joseph and the Blessed Virgin either gave us an Example of Obedience or he did not Pro. He did Of Obedience to our Parents Pa. If he did then the vow of Obedience is evident to be a pious action by Christs own Example Pro. We do not condemn all vows of Obedience in general though if we had no other reason to allow them but this Example we should reject them for Christ here made no Vow and his Obedience was to his Parents not to superiour degrees in the Church but yours we do because of the matter of it which you must prove to be good by examining the particulars not by such general Arguments as these Of the Possibility of keeping the Commandments PA. 106. A Man being assisted by the special Grace of God can either keep the Commandments of God or he cannot Pro. He can Pa. Why do you then deny the possibility of keeping the Commandments Pro. We do not deny it we say it is not only possible but necessary that we should keep all the Commandments of God but we deny that we can keep them perfectly that is that we can arrive to that Degree of Perfection as to observe them to the highest Pitch without any defect in the manner of the Observation this we say None on this side Heaven can do Pa. 107. It is either impossible with Man to keep the Commandments or it is not Pro. To keep them perfectly with a perfection of Degrees is impossible Pa. Why do you then accuse God of commanding Impossibilities Pro. We do not God commands nothing but what we must perform we must keep the Commandments perfectly as to all the parts of them but as to the Degrees by reason of our natural Corruption we cannot do it but Christ our Surety hath done it for us Pa. Hearers of the Law only are justified or they are not Pro. Bare Hearers are not Pa. If not then the fulfilling of the Law is necessary Pro. That doth not follow The doing of it is necessary Rom. 2. 13. But for the fulfilling it as to the degrees of it that is no where required Pa. 108. God according to his Promise either enabled Man to keep his Commandments or he did not Pro. God enables a Man to do whatever he promises to assist him to do Pa. Why then do you deny in Man the Possibility of keeping the Commandments Pro. We only deny the possibility of keeping them perfectly with a Perfection of Degrees and God hath never promised to enable Man to do it All his Promises are that he will enable him to keep them so as shall please him but here is nothing of keeping them perfectly Pa. 109. It is evident in holy Writ that some either keep the Commandments or they do not Pro. None keep them with such a Perfection as I mentioned Pa. Why do you belye that of St. John 1. 6. Zacharias and Elizabeth were both just before God walking in all the Commandments and were justified without Blame Pro. That Text is not in St. John but in St. Luke 1. 6. and is not as you read it they were justified without Blame but they walked in all the Commandments and Ordinances of the Lord blameless or without Blame Now this Text we do not bely but we desire you to consider that St. Luke only says they were blameless not perfect they

sufficient that it was Christs Pleasure to have it as it was and that he tells us it was by Faith she was Cured Matt. 9. 22. Daughter saith our Saviour be of good Comfort thy Faith hath made thee whole Pa. 89. The virtue of casting out Devils and curing the Diseases consisted in the Napkins and Handkerchiefs that had but touched the Body of St. Paul or it did not Pro. I cannot say that it consisted in them but it was conveighed by them Pa. If it was why do you deny the veneration of Reliques Pro. If I should allow that the virtue of doing those Miracles did really consist in those Napkins and Handkerchiefs yet cannot an Argument be deduc'd from hence that we must worship Reliques for those Napkins and Handkerchiefs were never Worshipped Pa. 90. The Bodies of dead Saints have either restored Men to Life or they have not Pro. The Bodies have not but God by the Bodies hath Pa. If so then the Reliques of Saints are worthy to be Venerated Pro. I deny that by Moses's Rod by Elizeus's Mantle and his Bones Miracles were wrought yet those Reliques were never worshipped Of Free Will. PA. 91. God either left Man to his own Free Wil●… or he did not Pro. If you speak of the state of Man before the Fal●… I answer God did leave him to his own Freewill but since the Fall I affirm God hath left Man to his own Fre●… Will as to moral Actions but as to Spiritual he hath no●… So that we do not deny all Free Will but only in Spiritu●… things Pa. Why do you falsify that Scripture Eccl. 15. 14. G●… from the Beginning made Man and left him in the hand ●● his own Counsel Prot. That Passage is in Ecclesiasticus not in the Canonical Scripture and therefore of no Authority in this Case but if it were it speaks nothing of Free Will to Spiritual actions in Men since the Fall but of the Power which Adam had in the Beginning Pa 92. The choice of Good and Evil is either left in Mans Free Will or it is not Pro. The whole choice of Moral goed and evil is but the right acceptable choice of Spiritual good is not Pa. Why then do you deny that of Josh. 24. Choose you this Day whom you will serve Pro. We do not deny it but we say that it is nothing to your purpose Seeing to chuse Spiritual good or evil is in Man's Power but to chuse it aright is not that is to chuse it from a right Principle and to a right End. Pa. Why do you deny that Joh. 1. 12. As many as received Christ to them he gave Power to become the Sons of God. Pro. We do not deny it but we say that a right choice of Spiritual good is not in Mans Power and this is clear from this very Text for receiving Christ follows choosing of him but till he gave them more Power than they had before they could not chuse him so as to become the Sons of God therefore they had no Power Naturally to chuse him aright So that this Text overthows your selves Pa. 93. Man hath Power either to keep his Virgin or he hath not Pro. If you mean by that Expression what the Apostle intends 1 Cor. 7. 37. I answer he hath Pa. Why then do you deny Free Will Pro. We do not deny Free Will in moral actions such as this is where the Apostle is only treating of the Power of Guaraians or Parents over the Virgins under their Care but that which we deny it in is Spiritual Actions of which this is no Instance Pa. 94. All that God commands is either in Man's free Power or it is not Pro. All that God commands Man to do by his own Power is but all that he commands such as that Precept Thou shalt love the Lord thy God with all thy Heart is not Pa. Then you condemn God of Tyranny in commanding that which is not in Mans Free Power to do Pro. That doth not follow as long as God will enable him to do that for which his own free Power is not sufficient as in the Text you cited just now Joh. 1. 12. To those whose own Power was not sufficient he gave Power to become the Sons of God. Pa. But is not this as if I should threaten my Servant with horrible Death for not bringing me the Man in the Moon Pro. No for if you did so you would be unjust and Tyrannical seeing your Servant could not do it neither could you enable him but God requires nothing but what either Man can do or God will enable him to perform Of Faith without Works PA. 95. Faith working by Charity either justifies or it doth not Pro. Faith properly speaking doth not justify but by such a Faith we are justified Pa. If so then your justifying Faith flies without Wings Pro. I deny that for there is no such a thing as a Justifying Faith without Works we affirm that no Faith is true but that which worketh by Love. Pa. 96. A Man only saying Lord Lord either may be Saved or he may not Pro. He may not Pa. If not then where is your justifying Faith Pro. In the word of God and the Heart of every true Believer who shews his Faith by his Works Pa. 97. You either hope to be saved by believing in God only without Works or you do not Pro. We do hope to be justified and consequently Saved by Faith in Christ only Pa. Then the damned Spirits may expect Salvation seeing they believe and tremble Pro. That doth not follow that Faith which the Damned have is but an Historical Faith but the Faith by which we are justifyed is a Faith which purifies the Soul and is productive of good Works which the Damned cannot have We do not then hope to be saved by Faith without Works but by Faith and not by Works Of the Merit of Works PA. 98. Every Man will be rewarded at the last Day according to his Works or he will not Pro. He will Pa. If he will then good Works will be meritorious and receive a good Reward Pro. They will receive a Reward which they never deserved but which by the Grace of Christ is purchased for and given to them but not for any Merit in them but by Virtue of his Promise and free Love not by way of Debt due to the Works Pa. 99. Christ either encouraged his Apostles to suffer Afflictions patiently in expectation of a Reward or he did not Pro. He did Pa. Why then were not their Persecutions meritorious and consequently our good Works Pro. Because the reward is not given to the desert of their Works which bear Proportion with the greatness of the Reward but it comes only from the pure Mercy and Grace of God and if our good Works give us any Title to that Reward it is not from themselves but the Promise Pa. 100. That Crown of Justice which St. Paul said was laid up for himself

Church you mean those who in opposition to the Roman are termed the Reformed I answer that it doth not follow that they are either the true Church or not for they may be and are a part of it and thus in the name of all Protestants I affirm we are a part of the true Church Pa. If yours is the true Christian Church then it must have these following Marks Visibility Unity Universality Sanctity Pro. I told you before we are not the whole but a part of the true Church for we dare not as you do exclude all from Salvation who are not in all things of our Profession and therefore to find whether we be a part of it or no we are not to look for these Marks but for the Conformity of our Doctrines with the Word of God or if we should allow these for Marks of the true Church the way to know whether we be part of the true Church or no is to enquire whether we teach the same Doctrine which we are to prove by the Holy Scriptures according to that of St. Austin De Unit. Eccl. c. 16. Let them shew whether they have the Church only by the Canonical Books of the divine Scriptures But we deny these to be the Marks of the true Church Of Visibility a Mark of the Church PA. 2. The House of our Lord shall be prepared on the top of Mountains or it shall not Pro. It shall Isa. 2. 2. Pa. Why then do you deny that the Church shall be always visible Pro. Because that Text Isai. 2. 2. is no Promise of a Perpetual visibility but only of a time when it shall be so and so it was in the Primitive times but it doth not say it shall never cease to be so visible Where by visible I mean that the true Church shall be always in sight so as by its external Glory to be known to be the true Church and this that Text doth not promise for it will not follow that because the Church shall be so therefore it shall be always so and if it be not always so it can be no mark Pa. 3. A City seated on an Hill can be hid or not Pro. It cannot Pa. Then the Church cannot be invisible Mat. 5. 14. Pro. That doth not follow for in the Judgment of divers Fathers this place is not spoken of the Church but the Apostles or the good Works of Christians But if it be understood of the Church all that it proves is that it cannot be hid as long as it is seated upon an Hill but it doth not follow that it shall be always seated there Pa. 4. Christ either founded a Church on Earth that all Nations may be edified therein or he did not Pro. He did Pa. Why then do you say the Church may be invisible since all Nations cannot be edified in a Church unseen Isai. 2. 2. All Nations shall flow unto her Psal. 86. 9. All Nations whatsoever thou hast made shall come and adore before thee Pro. Because there is no Promise that the Church shall be evident to all Nations at all times but that there shall come a time when it shall be so but it doth not say it shall be so always but it shall be evident so as to edify all Nations in God's time Pa. 5. A Man for not hearing the Church is termed in Scripture an Heathen and a Publican or not Pro. He is Mat. 18. 18. He that will not hear the Church let him be to thee as an Heathen or Publican Pa. How then shall a Man be termed an Heathen or Publican for not hearing a Church that was not visible or yet extant in the World Pro. This Text is nothing to the purpose and that upon two accounts 1. Because the question is Whether the true Church be always visible to those who are not Members of it as Heathens Infidels c. Now this Text speaks only of those who are Members of it to these it is always visible but not to those 2. Because the question is whether the Universal Church be always visible but this Text speaks of a particular Congregation and therefore is not to the purpose seeing if it proves any Church always visible it proves every particular Congregation to be so but as it is plain that these Arguments do not prove that the Church is to be always visible so neither do you at all prove that if it were so it would be a Mark of the true Church seeing Pagan and Jewish Churches can plead Visibility and yet it doth not follow they are the true Church because they have it Of Unity as a Mark of the true Church PA. 6. A natural Unity and Connection of the parts among themselves and to the Head is necessary for the Conservation of the Body or it is not Pro. It is Pa. If it be Why is that natural Connection proper to a natural Body and not a Spiritual Connection proper to a Spiritual Body Pro. A Spiritual Connection is proper to a Spiritual Body but this is nothing to the Purpose as a proof that Unity is a Mark of the true Church for this Connection of the Spiritual Body must be an Union and Connection of each part in sound Doctrine now we must know what Doctrine is sound before we can know whether the Parts be united in it Pa. 7. Christ promised that there should be Unity in his Church John 10. 16. or he did not Pro. He did Pa. If he did why do you deny Unity Pro. We do not deny it we maintain it but we deny it to be a Mark of the Church which it cannot be seeing this Unity must be either in true Doctrine or in false it cannot be in false if it be in true we must first know which is true before we can know whether it be the Unity Christ promised Pa. 8. Unity is either requisite in Gods Church or not Pro. It is Pa. Why do you then deny the necessity of Unity Pro. We do not deny it to be necessary we maintain that without Unity in all points of Faith there can be no Church but it will not follow that because it is necessary it is a Mark whereby Heathens may know the Church seeing other pretended Churches have Unity as well as the Christian and nothing can be a Mark which is not proper to it alone Pa. 9. Christ when he Prayed his Prayer took effect or it did not Pro. It did Pa. If it did then Christs People are one Pro. They are so What then but it doth not thence follow that Unity is or can be a Mark to know the Church by Where pray remember I speak of such a Mark whereby those who are not of the Church may know her to be the true Church Of Universality as a Mark of the true Church PA. 10. To be Universal or Coexstent with Time and Place is a Mark of the true Church or it is not Pro. I could wish you would a little