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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

this booke of the Babylonish captiuity he thus writeth of this Epistle I passe ouer that which many probablie affirme that this was not the Epistle of S. Iames the Apostle nor agreeing with the spirit of an Apostle These things very grauely and modestly hath Luther written concerning this Epistle of S. Iames d DVR Jf you had seene the copie printed at Jena you should see that Luther thus speaketh of this Epistle WHIT. p. 22. I acknowledge that Luther in a most auncient preface published by himselfe at Wittenberge 1525. called it a strawen Epistle in comparison of the Epistles of Saint Peter and Saint Paul but finde not that you affirme any where neuer culled it as you affirme a contentious barren swelling or a strawen Epistle though I deny not but Luther was of that opinion that he greatly called in question the Author and Argument of this Epistle And it had been your part who condemne his opinion to haue confuted his reasons Erasmus euidently writeth that this Epistle hath no tast of Apostolike authoritie so that Luther iudged more tolerably of this Epistle then Erasmus But howsoeuer the case stand Luther in his iudgment is not without the consent of the e DVR Jf he agreed with the first and purest Churches you differing from him doe dissent from them WHIT. I call them the purest Churches not for their sincere iudgement of this Epistle but for that they flourished in the best and purest times first and purest Churches And yet to let Luther passe we haue no other opinion of this Epistle then your selues haue and honor it as much as you thinke it deserues And let me promise and anow this for vs all whatsoeuer in this combate which you haue vndertaken you proue out of this Epistle we will most willingly imbrace and not shift it off as you suspect we will All the sentences of this Epistle we allow of and reiect not any one For as for that instance which you giue of sole faith it is but a sillie and lame tricke of your sophistry our doctrine of iustification by faith only is most true holy which S. Paul also clearely teacheth though he doe not f DVR Saint Paul neuer in plaine words hath affirmed our iustification by faith onlie WHIT. pag. 27. When S. Paul saith we are iustified by faith it is as much as by faith alone because faith respects onely mercy and withall excludeth workes Rom. 3.28 cap. 4.5.6 cap. 3.20 Gal. 2.16 and lastly he saith we are freely iustified by grace Eph. 2.7.8 Rom. 3.24 then he affirmes that faith only doth iustifie expressely vse these words Rom. 3.24.28 Faith alone And the auncient do so expound and interpret S. Paul Ambrose saith g DVR Ambrose by his sole faith excludeth only the workes of the ceremoniall law and so he speaketh in that place WHIT. pag. 33. It is enough that he affirmeth that this is S. Paules position we are iustified by faith only And when he excludeth only the workes of the ceremoniall law in that he is against the iudgement of Augustine and Hierome and himselfe also in lib. 2. cap. 2. de Iacob vita beata They are iustified only by faith it is the gift of God h DVR Basil excludes only those workes which are wrought by the sole power of freewill WHIT. pag. 38. Basil excludes not only the workes wrought by the power of freewill but euen those which proceed from faith and grace for he produced S. Paul and Saint Peter whom he denies to haue been iustified by workes yet had they both faith and grace Basil saith They are iustified by faith alone in Christ. i DVR Nazianzene excludeth only that high knowledge of diuine mysteries WHIT. pag. 41. Nazianzene excludes not only that high knowledge of diuine mysteries but also by it all other workes for seeing it is the most excellent and so excluding the greatest he must needs exclude the lesse Nazianzene saith Righteousnes consisteth in faith only Why should I recite any other sayings of other of the Fathers of the Church This doctrine is both Euangelicall and Apostolicall contrary to this if Iames or an Angell from heauen should preach let him be held as impious wicked and accursed But you will say S. Iames denies iustification by faith only yea affirmes that we are iustified by workes We answere that the Apostle speaketh of a k DVR Saint Iames speaketh not of a faigned faith for how can be thē speake of Abrahams faith how is it fayned to beleeue that God is WHIT. pag. 42. S. Iames speak●th of a fayned faith as is plaine vers 14. for it is in words only vers 15.16 it giueth nothing when reliefe is required verse 17. it is without workes and dead vers 18 only that is true faith which can be shewed by workes heere no workes vers 19. It is only such a faith as the diuels haue so a fayned and dead fa●th pag. 44. And Augustine thus expoundeth it De fide oper Cap. 14. in Psal 31. in Praefat. and pag 45. Though Abrahams faith was a true faith because it shewed it selfe by true fruites and true workes that proues not but their faith is fayned who haue no workes Of which Saint Iames speaketh pag. 46. faith is not the lesse fayned and vaine because it beleeues that God is seeing Saint Iames affirmeth the di●els beleeue as much feigned dead idle and counterfeite faith which many boasted of and falsly perswaded themselues they were iust by it This faith which we may more truly call a carcase of faith Saint Iames denieth to be sufficient for saluation to any and he that is iustified he teacheth must be iustified by workes that is must be proued and declared to be iust for it must needs be that faith be liuing fruitfull and accompanied with good works that all may clearely perceiue and discerne you are indued with true faith And so doth S. Iames very fitly accord with S. Paul while he disputes from the effects when as S. Paul argueth from the cause The principall immediate cause of our iustification S. Paul makes faith S. Iames writeth that a man is iustified by workes that is euery man by his workes as by most pregnant testimonies is l DVR It is ridiculous to thinke that Saint Iames should teach men how to shew themselues iust and speake nothing of true iustice WHIT. pag 47. We say not that Saint Iames teacheth only how a man may obtaine the opinion of iustice with men but how he may shew and declare himselfe by certaine proofes and arguments to be indued with true iustice And that this place toucheth the declaration of true faith by workes and so the demonstration of our iustification not we but your owne men do so teach Thomas Aquin. in Iacob 2. Glossa-Ordin in Iacob knowne and acknowledged iust while his inuisible faith is witnessed and declared by his visible workes

of men it is that Augustine doth iustly reproue For virginitie is to be desired not simplie for that end that we may ●idde and free our selues from the necessarie businesse and cares accompanying marriage but to the end we may with sitter opportunitie and more conueniencie serue God as also the Apostle ●peaketh That you may so ●●vv that vvhich is honest and that you may cleaue fast vnto the Lord vvithout separation 1. Co. 7.35 〈◊〉 DVR VVho seeth not that that is more excellent in it selfe vvhich is more difficult and hard And Christ saith that after this life there is no marrying at all And S. Paul He that giueth his virgin to marriage doth well but hee that giueth her not to marriage doth better 1. Cor. 7.38 WHIT. pag 69● I do not dispute against holy virginity which I acknowledge is both hard excellent But single life must be distinguished frō holy virginity Very few attaine this of that euery one may make choise of But your reasō is of no great force for the hardest things are not the most excellent It is most hard for a man to liue an hundred yeares shal we therfore thinke that they who liue so long are more excellent then others As for that in the kingdome of heauē there are no marriages it is not of force against vs for we speak of the state of this life after which as there shall be no marriages so no vowes of virginitie In S. Paul better is as much as si●●es and more commodious for if it were su●plie better it were neuer lawfull to do otherwise which he alloweth Therefore he thus spake not for the nature of the thing but in respect of circumstances as you may see vers 26.28.32.35 Thus therefore stands the matter they that can preserue their chastitie in Virginitie they may be desirous of Virginitie and yet not absolutely but by reason of the troubles which for the most part accompanie marriage but they that cannot liue chast such must betake them to marriage and that so as that if they doe otherwise they infolde themselues in great sinne So that Virginitie is neuer saue onely in some respect better than marriage but g marriage oftentimes is absolutely better than virginitie Surely we doe thinke honourably of both these estates of life but among you virginitie is aduaunced but marriage basely esteemed Basil holdeth rightly Let virginity be honored let not marriage be despised I had rather you should approue virginitie by your deeds than praise it with your words Hieron ad Furiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why doth the tongue sound out chastity and the whole bodie shew forth vncleannes For so do ye Euen as Epiphanius writeth of the Origenists You refuse marriages but not lust it is not holinesse but hypocrisie that is in honour among you For neither did Christ nor Paul enioyne virginitie to any one that had not power to receiue it For saith Bernard virginitie is not commaunded Bernard de Virgin ser 21. 1. Cor. 7.9 but aduised Nay they that cannot conteine are commaunded to marrie Wherefore the Apostle was not onely of opinion that those ought not to keepe their virginitie but also he disswaded them from it nor would he haue disswaded them from it if Christ had perswaded them to it Neither are these positions proper to Luther for all good men doe both acknowledge and defend them But let vs heare the rest h DVR Doe you not thinke therefore that the diuell himselfe is neerest of all to grace WHIT. pag. 6●6 It is diuellish so to dispute Luther meant nothing els but to stay mēs consciences afflicted and troubled with the greatnes of sin and to comfort them vvith the mercie of God which the greater sinner thou art the greater is it on thee vvhen thou dost truly turne vnto the Lord as the Apostle saith vvhere sinne abounded grace abounded much more Rom. 5.20 The more wicked that thou art saith he so much the neerer art thou vnto grace The grace of Christ is sufficient not onely for small sinnes but also for the greatest nor are small offenders onely inuited by Christ to come to him but they also that are laden with the burthen of their sinnes Luther exhorts thee not to goe forward in sinne but that thou shouldest not despaire of pardon And certainely the i DVR VVhere learned you to call him a wicked man that is truly penitent for his sins WHIT. pag. 697. Christ saith Luk. 15.7 There shal be ioy in heauen ouer one sinner that repenteth Aske novv vvho taught Christ to call him a sinner that repenteth him of his sinnes or vvhy do you not quarrell with the Apostle vvhen he saith God iustifieth the ungodly Rom 4.5 For he that is vngodly is not iustified more wicked that thou hast been in thy life by-past so much the more aboundant grace shall imbrace thee if thou be truely penitent for thy sinnes Rom. 5.20 For where sinne hath abounded grace hath ouerabounded If you condemne Luther who will thinke that you let Paul passe free For you haue the same action against both sith they be of one and the same iudgement What followeth All good actions be sinnes of God be seuere in iudgement they are damnable sinnes if hee bee fauourable they be but small ones k DVR The Apostle S. Paul then said not truly If thou take a vvife thou sinnest not 1 Cor. 7. Then S. Peter said not truly 2. Pet. 1.10 For if yee do these things yee shall neuer fall Neither said Sa●nt Iohn truly 1. Ioh 3.8 For this purpose the Sonne of God appeared that heo might loose the workes of the Diuell Neither did S. Paul vvell to compare good vvorkes to siluer gold and precious stones 1. Cor. 3.12 Neither did the Prophets and Apostle● well to exhort vs to good vvorks And if all our actions though good be sinne doe not you your selues sinne vvhilest you beleeue to be iustified by faith For faith is a vvorke seeing Christ saith This is the worke of God that you beleeue WHIT. pag. 698. That euen our good actions are tainted vvith some sinne no man can doubt that either knoweth the Scriptures or himself As Isay saith 64.10 Now it euen al our righteous actiōs be like vnto a stincking filthie clout they are surely tainted with some sin The Prophet Dauid prayeth Psal 143.2 Wherefore no worke though good can deliuer vs from the iust iudgement of God And this is that which the Apostle Paul speaketh Gal. 5.17 and Rom. 7.21 also Job 9.2 Vpon which place Gregorie Moral lib. 9. cap. 1. thus writeth The holy man because he seeth that euen all the merit of our very vertue is sinne if by an invvard iudgement it be rightly iudged of doth vvell adde c. Heere Gregorie calleth the merits of our vertue that is our very best workes sinnes And againe the same Gregorie cap. 14. As vve haue often said all humane righteousnes is conuinced