Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	conclude_v	justify_v	work_n	5,025	5	6.3708	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

generall is death Rom. 6. 23. Fulk Rom. 1. 1. sect 11. whom I name not here as though the aduersarie honoured the memorie of that excellent man but to shew that he neither is one alone or the first that hath thus cited this Scripture 5. This Scripture is not falsified at all because it is the Apostles meaning that al sinne of it selfe deserueth death Galat. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the law to doe them euery transgression then of the law is vnder the curse and so subiect to death then consequently euery sinne for sin is the transgression of the law 1. Ioh. 1. 3. 4. Hierome to this purpose saith Contemptus cuiuscunque praecepti praecipientis iniuria est The contempt of euery commandement is an iniurie to the commaunder And what is hee worthie of that doth wrong to the euerlasting Creator and lawgiuer but of death without Gods mercy 7. In this sense do the Fathers vnderstand S. Paul to haue spoken generally of all sinne as Origen hom 5. in Leuitic Inuenimus de peccato quod sit ad mortem We finde concerning sinne that it is vnto death de delicto non legimus of offences we do not reade c. though he make a difference betweene peccatum delictum sinne and offence the first in committing the second in omission which distinction hee saith is not alwaies found in Scripture yet it appeareth by this comparison that hee taketh the Apostle to speake of all sinne Augustine also saith A Deo est quicquid pertinet ad naturam ab illo non est quicquid sit contra naturam peccatum autem contra naturam est de quo mors c. Whatsoeuer belongeth to nature is of God whatsoeuer is against nature is not of God but sinne is against nature whereof death and all things which are of death doe spring ad articul fals imposit art 5. Here his meaning must be that from all sinne death springeth because all sinne is against nature because no sinne is of God c. 7. That place Matth. 5. 22. 23. sheweth that there are diuers degrees of euerlasting punishment not that any of those sins there named are exempted from thence but more or lesse punished there as Origen doth gather vpon the like place Matth. 23. 15. You make him twofold more the child of hell Wee learne by this that there is eorum qui in gehenna futuri sunt differentia tormentorum a difference of torment of those which shall bee in hell because one is simply another twofold the child of hell The 10. Corruption SYnops. p. 907. Iudas when he was in his holiest course was but a theefe and an hypocrite as the Scripture testifieth of him S. Peter saith of Simon Magus that his heart was not right in the sight of God there is no Scripture for the first and in the second place was is thrust in for is Libel 175. The Correction FIrst how Iudas is proued by the Scripture and exposition of some of the Fathers in his holiest course to haue been but an hypocrite I haue shewed before in the defence against Slaunder 11. whither I desire the reader curteously to looke backe I will not vse needlesse repetitions of the same things to auoide prolixitie as the Libeller doth often as it should seeme for lacke of matter shewing his simplicitie 2. The Cauiller doth here egregiouslie shew his follie for the words of Peter are reported in the third person what he said of Simon Magus and therefore could not bee rehearsed otherwise then by a verbe of the third person that his heart was not right c. Neither is this vnusual in the new Testament in the alleaging of Scripture to chaunge the person the tence or time as Matth. 13. 15. that I might heale them saith the Euangelist and he heale them saith the Prophet Esay 6. 10. And againe Saint Peter saith out of the 16. Psalme Thou hast shewed me the waies of life Act. 2. 28. hauing relation to the accomplishment of the prophesie But the Psalmist saith Thou wilt shew me the waies of life Psal. 16. 9. 3. We ground not an argument vpon the chaunge of the tence but vpon the true meaning of S. Peters words whether wee say his hart was not or is not right it sheweth he was but an hypocrite for he saith thou art in the bond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of iniquitie which words shew that hee was knotted and rooted in his hypocrisie not then begun but then shewed Ambrose saith Petrus Simoni qui magicae artis consuetudine deprauatus putasset Peter to Simon that being corrupted with the custome of Magicall art thought that hee might get the grace of the spirit with money said non est tibi pars neque pars in hac fide thou hast no part nor fellowship in this faith lib. 2. de poeniten cap. 4. From hence I note two things that Simon did not leaue his witchcraft though baptized and therfore was not an hypocrite now only but before and that seeing he had no part in the faith as Ambrose readeth and Gratiane reporteth his words Caus. 1. quaest 1. c. 19. hee was neuer in heart baptized for then he must haue had part in the fellowship of the faith whereof hee had receiued the signe Wherefore by this that hath been said I trust it appeareth that he had little cause to say Doth not silence in this case crie corruption I may say of him as Hippomachus of one that had long armes being commended for a good wrestler Yea saith he if the crowne were hanged aloft and to be gotten by reaching and catching so if the masterie were to be had by lying and ouerreaching and catching at words and syllables not by sound wrestling and grapling this aduersarie would soone go away with it But his silence would haue shewed his wisedome whereas his brabling vttereth his follie and he shall do well to make amends afterward by holding his peace as Gennadius reporteth of one Seuerus seduced to be a Pelagian Agnoscens loquacitatis culpam vsque ad mortem silentium tenuit vt quod loquendo contraxerat tacendo emendaret Acknowledging his loquacitie he kept silence vnto his death that hee might recompence by his silence what he had offended in speaking Gennad catalog The 11. Corruption SYnops. pag. 473. S. Paul concludeth that a man is iustified by faith onely without the workes of the law Manifest corruption saith he by thrusting the word onely into the text Libel pag. 277. The Correction 1. SAint Pauls words are not here repeated first for then the sentence should haue been vttered in the first person we conclude as it is in the text not S. Paul concludeth Secondly elsewhere when the text is alleaged the words as they stand are rehearsed as Synops. pag. 598. lin 43. p. 885. lin 13. p. 887. lin 9. Thirdly neither should the sentence alleaged haue been

expressed in other letters but in the common character as it standeth in the first edition pag. 566. lin 2. 2. The text onely then is not here vrged but an argument therefrom concluded and therein included that because a man is iustified without the workes of the law it followeth that he is iustified by faith alone So Origen inferreth vpon this place Dicit sufficere solius fidei iustificationem ita vt credens quis tantummodo iustificetur etiamsi nihil ab eo operis fuerit expletum He saith that the iustification of faith onely sufficeth that one beleeuing onely may bee iustified though hee haue fulfilled no worke lib. 3. ad Roman Say now that Origen also corrupteth S. Paul So likewise Ambrose in 3. ad Rom. Iustificati sunt gratis quia nihil operantes neque fidem reddentes sola fide iustificati sunt dono Dei They are iustified freely because working nothing nor rendring nothing they are iustified by faith onely by the gift of God Againe in 4. ad Roman Cum videant Abramum non ex operibus legis sed sola fide iustificatum When they see Abraham iustified not of the workes of the law but by faith only Ambrose thus concludeth only faith out of S. Paul without any corruption at all out of which Father I haue twentie like pregnant testimonies at the lest at hand for iustification sola fide by faith onely 3. Where you say there is no Scripture for onely faith though this place of the Apostle be equiualent to that speech yet somewhat to satisfie your contentious spirit I will name you such a Scripture as Luk. 8. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue onely c. and she shall be saued 4. Your euasion of workes that goe before grace that the Apostle onely speaketh of such will not serue your turne for euen such workes are excluded which God hath prepared for vs to walke in Ephes. 2. 8. 10. This was the old shift of the Pelagians as it should seeme which Hierome remoueth thus writing vpon these words By the works of the law shall no flesh be iustified Quod ne de lege Mosi tantum dictum putes non de omnibus mandatis quae vno legis nomine continentur idem Apostolus scribit dicens consentio legi Dei secundum interiorem hominem Which least you should thinke spoken only of the law of Moses and not of all the commaundements which are contained vnder this one name of the law the same Apostle writeth saying I consent to the law of God in the inward man c. ad Ctesiphont 5. Whereas S. Iames saith that a man is iustified of workes and not of faith onely 2. 24. hee speaketh not of that iustification wherby we are made iust before God but of the outward probation and testification thereof as it may appeare out of the 22. verse Was not Abraham our father iustified through workes when he offered Isaac his sonne vpon the altar But Abraham was iustified before God by faith at the least thirtie yeeres before Genes 15. 6. Abraham beleeued God and it was counted to him for righteousnes therefore by this worke his faith was proued and made knowne as the Angell saith Now I know that thou fearest God Gen. 22. 12. he was not thereby iustified before God This distinction of iustification Thomas Aquinas alloweth Iacobus hîc loquitur de operibus sequentibus fidem quae dicuntur iustificare non secundum quod iustificare dicitur iustitiae infusio sed secundum quod dicitur iustitiae exercitatio vel ostensio vel consummatio res enim fieri dicitur quando perficitur vel innotescit Iames speaketh here of workes following faith which are said to iustifie not as the infusion of iustice is said to iustifie but as it is said to be the exercise shewing or perfecting of righteousnes for a thing is said to be done when it is perfected and made knowne in epist. Iacob 5. 5. And no otherwise Origen saith that Abraham was iustified by workes Quia certum est eum qui verè credit opus fide● iustitiae operari Because it is certaine that hee which truly beleeueth doth worke the worke of faith and righteousnes lib. 4. ad Rom. Thus S. Paul and S. Iames are reconciled the one speaketh of our iustification that is the infusion of iustice before God which is by faith the other of the testification thereof by workes The 12. Corruption SYnops. pag. 532. I am the bread Ioh. 6. 35. the text is corrupted by leauing out two words of life which if he had put to his argument against transubstantiation had bin destitute of all force The Correction 1. IF it bee corruption of Scripture sometime for breuitie sake to leaue out a word you had best charge our Sauiour with that corruption who saith out of Esay The spirit of the Lord is vpon me Luk. 4. 18. whereas the Prophet saith of the Lord Iehouah 2. He might haue considered that the argument taken out of this scripture is set downe from Bellarmines report together with his answere lib. 3. de Euchar. cap. 24. argum 1. So that herein is no deceite nor corruption in rehearsing that which is by others propounded although it were graunted that some ouersight might passe in the first propounders which is not yet proued otherwise when this text is alleaged by himselfe all the words are expressed I am the bread of life pag. 509. lin 1. 3. It was not necessarie nor pertinent to adde the rest of the words neither haue they any aduauntage in putting of them to for where Christ saith I am the liuing bread or bread of life so he likewise saith this is my bodie pointing to the bread which is giuen for you but he gaue his liuing not his dead bodie for them As then Christ is not chaunged into bread when hee saith I am the bread of life but it is a figuratiue speech so the bread is not chaunged into his liuing bodie where he saith this is my bodie giuen for you But here of necessitie also a figure must be admitted as Augustine saith Corporis sanguinis sui figuram discipulis commendauit tradidit Hee gaue and commended a figure of his bodie and bloud to his Disciples Enarrat in Psal. 3. So Tertullian before interpreted this is my body that is a figure of my body lib. 4. cont Marcion So then as Christ is not materiall bread but spiritually so the bread is not his materiall body but likewise spiritually This comparison then standeth still betweene these two speeches though the word of life be supplied that in both a figuratiue kind of locution must be admitted The 13. Corruption THe Scripture saith that Christ was giuen onely for those that are giuen to him to whom he giueth eternall life Iohn 17. 2. the word onely is maliciously added Libell p. 278. The Correction 1. HEre not so much the sentence as the sense of the Scripture is applied doth the