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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	work_n	8,688	5	5.5434	4	true

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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

except it were a due debt it were vncertaine because hire is certaine mercie is vncertaine But confound grace and workes as you will and compound with S. Paule if you cau Rom. 11. vers 6. If it be of grace not now of workes otherwise now grace is not grace but if of works not now of grace otherwise the worke now were not worke Thus I haue seene a little according to your direction your Annot. Rom. 4. vers 1. Now to follow you in S. Iames. Rhemists Cap. 2. Vers 22. Faith did worke with Some Heretikes hold that good workes are pernitious to Saluation iustification other that though they be not hurtfull but required yet they be no causes or workers of Saluation much lesse meritorious but are as fruits and effects issuing necessarily out of faith Both which fictions falshods and flights from the plaine truth of Gods word are refuted by these wordes when the Apostle sayth that faith worketh together with good works maketh faith to bee a coadiutour or Cooperator with works and so both ioyntly concurring as causes and workers of iustification yea afterward he maketh workes the more principal cause when he resembleth faith to the bodie and workes to the spirite or life of man Aunswere IT were to bée wished that you had nominated those Heretikes that wee might haue knowne them by their names If any haue sayd their workes are imperfect and so pernitious for any man to place his confidence of euerlasting life in his maimed and stayned obedience they haue such partners as you shall not for so saying bee able to attach of heresie S. Paule when as he abounded with most excellent workes he denyed that hée obtayned righteousnesse or life thereby 1. Cor. cap. 4. vers 4. Neither would he reioyce in any thing but in the crosse of Christ Galath 6. vers 14. Hieroni. in Esaiam cap. 64 If we behold our owne merits we must be driuen to desperation And Origen vpon Math. Tract 8 Say that you are vnprofitable seruants saith Christ for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéede then were they not vnprofitable but any good déede of ours is called good not rightly or duly but by abuse of speach We say flatly maugre the Deuill and Antichrist that our works be not causes or workers of our saluation much lesse meritorious Rom. 9. vers 16 It is not of him that willeth nor of him that runneth but of God that hath mercy 1. Tim. 2. vers 5.6 There is one God and one mediator of God and men the man Christ Iesus who hath giuen him-selfe the price of redemption for vs but if our works imbrued and drenched in the bloud of Christ can pacifie the wrath of God or make perfect our redemption it is manifest there is not one mediator and redeemer when as euery man is redeemed by his owne works What blasphemie is this to say or once to thinke that Christ suffered death and poured out his bloud not that he him-selfe should saue vs by his bloud but that he should giue the same power to our works that which you call fictions falsehoods and flights shal be prooued to be the fixed faithfull firme truth of God Doth not S. Peter in the 15. of the Acts giue this vnto faith to purifie our hearts vers 9. Doth not the same Apostle 2. Epist cap. 1. vers 5. make vertue knowledge temperance patience brotherly kindnesse lone the fruits and effects of our faith after that by the preaching of the Gospell and the spirit of God we are made partakers of the diuine nature vers 4. The Apostle Iames doth not refute this doctrine by these words faith worketh together with good works no more then S. Paule doth confute his owne doctrine when he saith Galath 5. vers 6. faith working by loue thereby declaring that a true faith is effectuall and fertil of good works If you remember your marginall note vpon the 4. cap. Rom. vers 2. Iustice before man and Iustice before God we graunt faith to be a coadiutor or cooperator with works and so both iointly concurring as causes and workers of iustification before men but if you come before God take your aunswere of S. Augustine in Psalm 94. Si Deus vellet pro merit is agere non inueniret nisi quod damnaret If God would deale with vs according to that we haue deserued he should find nothing but that he might condemne In that which you ioyne afterwards whereas you say yea afterward he maketh works the more principall cause when he resembleth faith to the body and works to the life or spirit of a man The Lord open your eyes that you may see this mysterie remeur this vaile from your eyes of the confidence of your works We protest before God and all good men that we neuer meant to make faith the chiefe only cause of our iustification but that the grace and mercy of God by our Sauiour Iesus Christ promised to the faithfull in his holy word is the principall originall cause and very fountaine of our iustification and that faith not a dead faith as they thought against whome S. Iames wrote but a liuely faith being wrought in our harts by the word of God and by the operation of the holy Ghost beleuing Gods promise of his mercy in Christ is the instrumētall cause in vs whereby only we receiue our iustification without the merit of out works yet being iustified we are most hounden in all good works as much as it shall please God to giue vs grace thereunto I can but muze at your folly which make works the more principall cause of our iustification because he resembleth faith to the bodie and good works to the soule if either you had knowne the true scope of this Scripture or the weakenesse of an argument drawne from likenesse Omnis similitudo claudicat you would not haue argued so fondly S. Iames speaketh of a dead faith which is only an imaginarie and mathematicall phantasie which is as farre different from a true christian faith as is a vizard from a mans face an image from a man a painted smoke from a burning flambe Rhemists Annotation Iam. 2. ver 23. The friend of God By this also another false and friuolous euasion of the Heretikes is ouertaken when they feine that the Apostle heere when he saith works do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God for the Apostle euidently declareth that Abraham by his works was made or truly called the friend of God and therefore was not as the Heretikes say by his works approued iust before man only Aunswere OUr true exposition howsoeuer it séeme vnto you a false and friuolous euasion yet I hope all that haue vsed that distinction are not Heretikes for then is the Angell an Heretike which so hath taught vs Genesis 22. vers