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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07719	A short analysis of a part of the second chapter of S. Iames, from the 14. verse to the end of the same With a briefe confutation of the Rhemists annotations therevpon written. By Iohn Morgan. 1588	Morgan, John, fl. 1588.	1588 (1588)	STC 18103; ESTC S107508	19,383	50

heauen for to receiue the godly hell fire for the punishmēt of the wicked but a third place saith he we are alltogether ignorant of neither do we find it in the holy Scriptures To the like effect he writeth De verbis Apostoli Sermone 14 where he acknowledgeth the right hand and the left hand of God that is the kingdome of heauen the paines of hell the middle place he vtterly denieth wherein infants might be placed because there is no mētion therof in the Gospell The foundation of Popish Purgatorie is the distinction of mortall venial sinnes whereas the word of God plainly determineth that euery sin is mortall deserueth eternall death Cursed is euery one that abideth not in all things that are written in the Lawe to fulfill them Deut. 27. The soule that sinneth shall dye Ezek. 18. The reward of sinne is death And as for that distinction which S. Iohn maketh cap. 5.1 Epist of a sin to death A sin not to death hath nothing common with that of the Papists for all sin that by the mercy of God is pardonable he calleth a sin not vnto death for which God is intreated that giueth life to them that haue so sinned and that sinne he counteth vnto death which is irremissible as obstinate and wilfull apostacie Heb. 6. Blasphemie against the holy Ghost Math. 12 for which it is not lawfull to pray thus by the iudgemēts of Gods word are all sins mortal which the Iesuits call veniall and all that they count mortall by Gods spirit are counted venial for by the iustice of God all sins are mortall but by his mercy they are all pardonable except that sinne vnto death whereof S. Iohn speaketh Rhemists Annotat. Iames 2. vers 4. Ver. 14. What shall it profit if a man say he hath faith This whole passage of the Apostle is so cleere against iustification or saluation by only faith damnably defended by the Protestants and so euident for the necessitie merit or concurrence of good works that their first Author Luther and such as exactly follow him boldly after the manner of Heretikes when they can make no shift nor false glose for the text 〈◊〉 ●he Booke to be Canonicall Scriptural But Caluin and his companions disagreeing from their ministers confesse it to be holie Scripture But their shifts and 〈◊〉 gloses for answere of so plaine places be as impudent as the denying of the Epistle was in the other who would neuer haue denied the Booke thereby to shew them-selues Heretikes if they had thought those vulgar euasions that the 〈◊〉 and Caluinists do vse whereof they were not ignorant could haue serued in both sorts the christian Reader may see that all the Heretikes vaunting of expresse Scriptures and the word of God is no more but to delude the world whereas indeede be the Scriptures neuer so plaine against them they must either be wrested to sound as they say or else they must be no Scriptures at all and to see Luther Caluin Beza and their felowes sit as it were in iudgement of the Scriptures to allow or disalow at their pleasures it is the most notorious example of Hereticall pride and miserie that can be See their Prefaces and Censures vpon this Canonicall Epistle the Apocalypse and other Aunswere IF the Doctrine deliuered by S. Paule defended by the auntient Fathers be damnable of our iustification by faith only we haue no skill of such sharpe censures Was it damnably vttered by Basile in Homil. de Humilit This is sound and perfect reioycing in God when as a man is not lifted vp with his owne righteousnesse but knoweth him-selfe to be voyde of true iustice but to be iustified by faith alone in Christ for verely to beleeue alone is righteousnes And Nazianzene Take away your merit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as for the necessitie and concurrence of good works we yeeld that good works are necessarie to saluation and the fruits of faith do alwayes concurre that a good trée doth bring forth good fruits If they be to be counted Heretikes which haue doubted of the authoritie of this Epistle Eusebius then lib. 2. cap. 23. counting the same in plaine words a Bastard Luther then hath a companion with him in this his opinion The Councell of Laodicea cap. 59. did leaue the booke of Reuelation out of the number of Canonicall bookes Dionisius Alexandrinus writeth as Eusebius reporteth lib. 7. cap. 25. that many of his predecessors vtterly refused reiected the booke of Reuelation Now if that which you obiect against Luther were true his error therin common to him with others must neither preiudice the authoritie of that Epistle nor the credit of those who reuerence the same as a portion of Gods word reade it and expound it in their Churches Who haue wrested the Scriptures you or we might heere be at large set downe to your shame the gloses of the Zuinglians and Caluinists as you call them wherein do they differ frō your Angelicall Thomas vpon this chapter or the ordinarie glosse vpon this scripture saying that Abraham was iustified without works by only faith but yet the offering of his some was a testimonie of his faith and righteousnesse Nay it is not Caluin and Beza that sit as Iudges vpon the Scriptures to allow or disalow at their pleasures Ambrose Catharine vpon the Epistle ad Galat. cap. 2 It is the Popes proper priuiledge to canonize Scriptures or to reproue Scriptures this indéed is the most notorious example of hereticall pride and miserie that can be whereas you bid vs see the Prefaces of Luther and others I referre you to Luthers Preface before his works and there you shall sée the modestie of Luthers spirit Before all things I pray the Godly Reader and beséech him for our Lord Iesus Christ his sake that he would reade these things with iudgement nay rather with much pitie and let him knowe that sometimes I was a Monke Rhemists Annotation Verse 21. Abraham was he not iustified by workes It is much to be noted that S. Augustine in his booke De fide operibus cap. 14. writeth that the Heresie of only faith iustifying or sauing was an old Heresie in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romanes wherein hee commended so highly the faith in Christ that they thought good workes were not auayleable adding further that the other three Apostles Iames Iohn and Iude did of purpose wright so mutch of good workes to correct the said error of only faith gathered by the misconstruction of S. Paules words yea when S. Peter Epist 2. cap. 3. warneth the faithfull that many things be hard in S. Paules writings and of light vnlearned men mistaken to their perdition The sayd S. Augustine affirmeth that he meant of his disputation concerning faith which so many Heretikes did mistake to condemne good works and in his Preface of his Commentarie vpon the

A Short Analysis of a part of the second Chapter of S. Iames from the 14. verse to the end of the same With a briefe confutation of the Rhemistes Annotations therevpon written By Iohn Morgan 1588. ¶ Imprinted at London by Thomas Orwin for Edward Aggas 1588. ¶ To the Right Honorable and VVorshipfull Ladies the Ladie Walsingham and Ladie Sidney Iohn Morgan wisheth encrease of all heauenly and spirituall grace in Christ ELect and Christian Ladies as nothing is more necessarie to our saluation nothing more pleasant to the inward man renewed in knowledge after the Image of him that created vs then the knowledge of that high mysterie of our iustificatiō by faith only which doctrine is euen the soule of the Church agaynst which as Sathan hath layd all his engines that this substantial poynt of Christiā religion might either by force be ouerthrowne or with subtiltie might be vndermined so it hath pleased the Lord to rampire in this doctrine with such a fierie wal of Scriptures that all the gates of hell cannot preuayle agaynst it But as Sathan is wont sometime to transforme himselfe into an Angell of light so by the Scriptures he seeketh to ouerturne the Scriptures but yet the sworde of the Spirite which is the word of God is of such sharpe edge that it hath alwaies and will to the end cut asunder all the knottie quiddities which our aduersaries though neuer so conningly shall endeuour to contriue against the plaine trueth reueiled in the Scriptures For experience wherof I haue here dedicated to your Worships a little remainder of my labours reading in my charge vpon the Epistle of Sainct Iames wherein as I laboured to teach the trueth of God plainly for the capacitie of the simple so likewise as occasion was offered according to my poore skill I assaied to confute errors of seducing Spirites which if it shall please you to accept as willingly as I do offer the same vnto you duetifully I shall thinke the fruite of my labours well bestowed to bee receiued into the hands and perused with the eyes of two so vertuous and religious Ladies and the rather I am incouraged hereunto because I would prouoke a fresh the eger appetites of those which haue staied too long I am sure as they thinke with a fore-tast of some little banquetting dish to make them longue the more for the whole seruice most artificially and richly I hope ere it bee long of those to bee brought out which are able to prouide the diet and furnish the prouision of a Princely table who I am sure will no more be offended with me for shaking a light Launce agaynst the Campe of Antichrist then worthie Generalls and valiant Coronels are wont with their Captaines for shewing their valure and smiting a straggler comming in his way whose comming might something preiudice any corner of the hoast And now to you O Romish Rhemists when wil you open your eyes to see the trueth when will you take that precious Collyrium Reuel 3.1 a soueraigne eye-salue wherof S. Iohn speaketh that you may once see your bondage to that Italian Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know what is meant when will you learne to see the glorious libertie of the Sonnes of God Will you be more blind then the Turkes who though they are Agarenes yet will be called Saracenes But you who pretending Catholikes the Mother Church the sonnes of Sarah wil yet for all this as though you were borne of her wombe ioyne with Hagar You will not be iustified only by grace by the free promise only as Isaac was borne but as that lusty yonker Ismael you wil mock Isaac as a Solifidian and more then that persecute the lawfull heires with fire and fagot you will be borne by the strength of flesh and not by the power of the promise only A lustie dame must bee your Mother or els you will not haue Abraham to be your Father you will ioyne nature with grace O blind generation you will not worke but for hire you will do no good deedes but to auoyde the whot scalding house of Purgatorie O seruile brood If you will not beleeue me I pray you giue eare to that old eloquent good father Nazianzene If thou be a bondslaue Nazian de Sancto Bapmate then feare the whippe if thou be an hyreling then looke only for thy rewarde but ouer and besides this if thou be a naturall Child then reuerence God as thy Father Do well because it is good to obey thy Father yea and although thou shalt haue nothing els yet euen this shall be thy reward that thou hast been obedient to thy Father Thus leauing these Iesuites to bee schooled of so graue and reuerend a Father till his fatherhood and their owne conscience better instructed shall direct them I commend your good Ladiships to the fatherly protection of the heauenly Father who is the father of all mercies and the Father of the whole familie both in heauen and earth To whom be al praise and glorie ascribed for his free and vndeserued mercie both now and euermore Yours most bounden to pray for your good Ladiships in the Lord. I. M. Rhemists Annotations in 2. Chap. of Iames. Verse 13. Iudgement without mercie Nothing giueth more hope of mercie in the next life then the works of Almes charitie and mercie done to our neighbors in this life Neither shall any be vsed with extreame rigour in the next world but such as vsed not mercy in this world Aug. de peccat merit lib. 2. cap. 3. which is true not only in respect of the iudgement to euerlasting damnation but also of the temporall chastisement in Purgatorie as S. Augustine signifieth declaring that our venial sinnes be washed away in this world with dayly works of mercy which otherwise should be chastised in the next See Epist 29. aforesaid in fine and lib. 21. De Ciuit. Dei cap. 27. in fine Answere COncerning the temporall chastisement in Purgatorie as the Iesuits do place the principall buttresse of defence therof in S. Augustine But how inconstant Augustine was in this error appeareth by this that sometimes he doubteth whether there be any such matter other-whiles he seemeth plainely to deny all other receptacles of the soules departed beside heauen and hell for both in his Enchiridion ad Laurentiā 69. cap Et de octo Dulcitij in quaestionibus quest ●he saith That as it is not incredible that such a matter may be after this life so it may be doubted whether it be so or no likewise in his booke De fide operibus cap. 16. he hath these words speaking of that text of S. Paul 1. Corinthians 3 Therefore whether in this life only men suffer these things either after this life such iudgements do follow it abhorreth not for as much as I thinke from the reason of truth the vnderstanding of this sentence Againe in Hypognost cont Pelagianos lib. 5 he acknowledgeth the kingdom of