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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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

this meaning S. Paul writeth thus to Timothe 1. Tim. 4. Attende tibi doctrinae insta in illis Hoc enim faciens et teipsum salum facies et eos qui te audiunt Take héede to thy selfe and vnto doctrine be instant or earnest therein for in dooing this thing thou shalt saue thy selfe and them that heare thée Héere we sée that Timothe being careful in looking to hys owne lyfe and to the soundnes of his doctrine and being earnestly bent to teache both by good example of life and by sownde doctrine is by S. Paule sayd to be the sauiour of himselfe and of them that heare him And yet it is manifest that he was neither the sauiour of himselfe nor of any other but an instrument that God vsed in working saluation both in himselfe and in other Because that by his carefull diligence in looking to his owne lyfe and sowndnes of doctrine and by his earnestnes in preaching the same fayth was begunne and increased in his hearers and continued and confirmed in himselfe Which fayth both in him in his hearers layd holde vpon and heldfast y e mercifull promise of God made in the mediation of the onely Mediator betwixt GOD and man euen the man Christ Iesus our Lorde 1. Tim. 1. And so bothe Timothe hys hearers and all the rest that haue béene are or shalbée by Gods good meanes made faithful are by Gods frée mercy saued according to the saying of the Apostle to the Ephesians Cha. 2. Gratia enim estis saluati per fidem et hoc non ex vobis Dei enim donum est non ex operibus vt nequis glorietur Ipsius enim sumus factura creati in Christo Iesu ad opera bona quae preparauit Deus vt in illis ambulemus By Grace are you saued through fayth and that not of your selues for it is Gods gyft not of workes least any man shoulde boaste For we are hys workmanshyppe created in Christ Iesus vnto good workes which God hath prepared that we shoulde walke in them And to the Rom. 9. Chapter The Apostle sayth thus Non volentis neque currentis sed miserentis est dei It standeth neyther in mans willing nor in mans running but in the mercy of God It séemeth to me a strange thing that any man professing the Religion of Christ dare conclude as you doo so directly contrary to the expresse wordes of the Apostle Paule You say in your conclusion we are iustified or saued by fayth good works together S. Paule sayth Wée suppose that man is iustified by fayth without the déedes of the Lawe Nowe if you can teil vs of any déedes y t are of more force to make vs righteous before God then the déedes that God hath commaunded in his Law then haue you sayd somewhat although but a little For those déedes must bée déedes commaunded of men whereof the Prophet Esay writeth thus Chap. 29. Theyr feare towards me was taught by the precepts of men therefore beholde I wyll take in hand to worke a strange worke that shall be a miracle and an astonishment to this people For wysemen shall loose their wisedome and vnderstanding shalbe hydde from the prudent I would wysh you to weighe well these wordes of the Prophet Esay and to consider whether they be not already verified in you and in men of your sorte Consider also what our sauiour Christ addeth to these wordes Mat. 15. In vayne doo they worship me teaching the doctrines and commaundements of men Whereby we are admonished that it is but lost labour for a man to goe about to be made righteous before God by such workes as men doo or can deuise and commaund S. Paule to the Ephe. 2. sayth That through fayth wee are saued by frée mercie and that not of our selues For it is the gyft of GOD and commeth not of workes least any man might haue any occasion to boast and how dare any man conclude as you doo that faith and works coupled together may make vs righteous before God I doo therfore conclude according to y e true meaning of the wordes of our sauiour Christ the Prophet Esay and the Apostle Paul that neither the workes that God hath commaunded nor the workes that men haue deuised or can deuise and commaund yea or y e faith that God hath dooth or shall worke in the harts of men either bée or can be the efficient cause of mans righteousnes or saluation But the frée mercy of God onely is the alone efficient cause that hath wrought doth and shall worke saluation in the faithful onelie and in none other In whom he himselfe worketh faith that by that fayth they may laie hold vpon holde fast that saluation that in frée mercy he doth and will fréely bestowe vpon them And surder I conclude that though the workes that GOD hath prepared for the faithfull to walke in neither be nor can be the efficient cause of saluation yet they are Causa sine qua non that is a cause that must be founde in them to whom it shalbe sayde Come yee blessed of my Father c. so that they that shall heare that ioyfull sentence must hunger and thirst after righteousnes of life all the dayes of their life And vse that faith that GOD hath wrought in them in laying holde vpon and holding fast that righteousnes that God hath in frée mercy bestowed fréely vpon them hauing a continuall care to shewe themselues thankfull to him for the same by walking in those good workes that hee hath prepared for them to walke in Nowe for the meaning of those places that you direct vs vnto namely the 2. to the Romans the 16. of S. Mathew and many other wherin we may by search find how God will reward al men according to their works I say thus I could by y e knowledg that God hath giuen me answere you sufficiently Yet because my wordes be of small credite with you I wyll aunswere you by the wordes of a holy father of the Catholicke Church whose wordes I hope you will admit and giue credite to them although as I coniecture you be not much acquainted with them S. Augustine writeth thus Quod est ergo meritum hominis ante gratiam quo merito accipiat gratiam cum omne meritum nostrū non in nobis faciat nisi gratia Et cum Deus coronat merita nostra nihil aliud coronet quam munera sua What is the merite of man before whereby he may receiue grace séeing that nothing but grace dooth worke in vs all our merite And when God doth crowne our merits he crowneth none other thing but his owne gifts Thus writeth S. Augustine Tom. 2. Epistola 105. And againe in his 7. Tom. in the 7. Chap ter of his booke De gratia libero arbitrio he wryteth thus Si ergo Dei dona sunt bona merita tua non Deus coronat merita tua tanquā merita tua sed tanquam dona sua

tantum You sée that man is iustified by works and not by faith onely Iames. 2. Wée doo rather choose to be anathematized of your holy father the Popes holines and of all those fathers that were gathered together in the Tridentine Councell then of father Paul whose holines doth surmount the holines of your holy father the Popes holines Father Paul hath written thus in his Epistle to the Galathians Chap. 1. Licet nos aut Angelus de coelo euangelizet vobis praeterquam quod euangelizauimus vobis Anathemasit Although I my selfe or an Angel from heauen should preache vnto you anie other Gospell then that which I haue preached vnto you holde him accursed The Gospell that S. Paul had preached to the Galathians and others was and is the Gladtydings of frée iustification or discharge of all their sinnes onely by the mediation of our onely Mediator our Lord Sauior Jesus Christ Take héede Fryer John that you be not within the reache of this Anathematization if you be 4000. whyskes with your whip wil not brushe it away from your naked and scuruie shoulders I terme them scuruy because I suppose that whipping your selfe so often and so sore as in your Letters you haue reported the skynne of your shoulders and backe can not be without skabbes Well let vs nowe consider your other péece of Ordinaunce which is a part of the xxv Chapter of S. Mathewes Gospel First you haue sayd thus The Fryar As concerning your opinion that by fayth onelye we are iustified I referre you to the Epistle of the holye Apostle S. Iames as also to those words of our Sauiour Iesus Christ written in the Gospell after S. Mathew Cap. xxv Where it is written that our blessed Sauiour Iesus Christ in the latter day giuing the finall and euerlasting sentence as well vnto the saued as vnto the damned shall vtter these wordes Venite benedicti patris mei c. That is to say Come ye blessed of my father and possesse the kingdome prepared for you from the beginning of the worlde Nowe hauing spoken these wordes he sheweth the cause of thys ioyfull sentence For sayth he when I was hungry you fed mee when I was a thyrst you gaue me to drinke when I was naked ye clothed me but what are these things if they be not good works Therefore and by this place of Scripture good workes are meritorious to our Saluation Reade likewise I pray you the second Chapter of the Epistle of S. Paule to the Remaines a little way of from the beginning You shall there finde howe God will reward all men according to their workes The same also if you wyll search you shall find in the xvi Chap. of S. Mathew and in many other places of the Scripture I doo not conclude by these partes of the Newe testament that by good workes onely wee are saued but mine intention is to proue that neither by faith without good workes nor by good workes without fayth we are iustified or saued Crowley As I haue explaned vnto you the meaning of the Apostle Iames in that which he wrote touching the iustifying of men by workes in such sort I hope that your selfe doo sée that you are much deceiued in your iudgment touching the meaning of the Apostle So I hope I shall explane the meaning of our Sauiour Christ in the wordes which you cite out of the xxv Chapter of S. Mathewes Gospell And first because you haue said before that we admitte not the words of y e holy Doctors of the Catholicke church I wyll let you sée certaine words that one of them hath written euen vpon these very wordes y t you haue cited out of the xxv Chap. of S. Mathewe Iohannes Chrysostomus Homelia 80. in Mat. John Chrysostome in his 80. Homelie vpon S. Mathewes Gospell hath written thus His igitur rationibus isti non iniur●a puniuntur illi etiamsi mille talia fecerint per gratiam tamen coronantur Gratiaenamque omnino illa benignitas est vt pro rebus minimis vilissimis coeleste regnum tantus honor tribuatur That is to say For these causes therefore both the one sort are without iniury punished and although the other sort haue doone a thousand such workes yet it is by frée mercy that they are crowned For that bountifulnesse whereby the kingdome of heauen and so great an honor is gyuen for the smallest and most vils thinges is altogether of frée mercy Thus hath Chrysostome wrytten as the conclusion of all that hée hath written before in commendation of those that feede the hungry giue drinke to the thirsty clothe the naked c. and in discommendation of them that leaue those workes vndoone The one sort sayth he that is they which leaue those works vndoone are iustlie punished And the other are crowned and yet not for the worthines of the workes although they worke them neuer so often but that bountifull liberality wherby the kingdome of heauen and that great honour of being crowned in that kingdome are gyuen for so small and vile matters as our workes are commeth altogether of Gods frée mercy and not of any worthines that eyther is or can be in vs or in any workes that we can worke This Chrysostome is not onely in this part of his wrytings but in all his workes a very earnest mayntainer of the merites of good workes and yet sée howe he co 〈…〉 udeth In this conclusion he ioyneth with vs and we ioyne with him We holde that good workes such as GOD hath commaunded and prepared for vs to walke in are acceptable in the sight of God and that God doth and wyll reward them both in this lyfe and also in the life to come And we craue of GOD that we may kéepe still in minde the wordes of the Apostle Heb. 13. To doo good and to distribute forget not for with such sacrifices God is well pleased Yea we craue of God that we doo neuer forget the saying of the Apostle Paule to Timothe 1. Chap. 4. Exerce teipsum ad pietatem nam corporalis exercitatio ad modicum vtilis est p●etas autem ad omnia vtilis est Promissionem habens vitae quae nunc est futurae Exercise thy selfe to godlines saith S. Paul for bodily exercise is profitable but to a small matter but godlines is profitable to all thinges Hauing a promise of the life that nowe is and of the lyfe that shall be Thys we holde this we teache and this we are willing to practise And for a further explanation of the meaning of Chrysostomes conclusion aboue mentioned marke I pray you what he wryteth in his 53. Homelie to the people of Antioche Omnia quae f●cimus agimus debitum implentes proper hoc ipse dicebat Cum omnia feceritis dicite quia inutiles serui sumus quae enim debebamus facere fecimus I gitur siue charitatem exhibuerimus siue dederimus pecun●asegenis debitum implemus non

of our Forte I suppose that you cannot finde any words in that Epistle that are more forcible then these are Quid proderit fratres mei si fidem quis dicat se habere operra autem non habeat nunquid poterit fides saluare eum What shall it auayle my brethren if a man shoulde say that he hath fayth and yet hath no workes doo ye think that faith can saue him And againe Sic et fides si non habeat opera mortua est in semetipsa Euen so faith also if it haue not workes it is dead in it selfe And againe Abraham pater noster nōne ex operibus iustificatus est offerens filium suum Isaac super altare Abraham our Father was he not iustified by workes when he offered Isaac his sonne vpon the Altare And againe Videtis quoniam ex operibus iustificatur homo et non ex fide tantum You sée that man is made righteous by workes and not by faith onely Iames. Chap. 2. I am sure that these be the places that you your selfe would picke out of S. Iames Epistle as sentences that in your iudgement doo make most against that which we beléeue and confesse which is That workes be not meritorious to saluation Nowe let vs consider of these sentences that we may sée whether they be likely to make against vs or against you For the first we say as S. Iames doth that if a man shall say that he hath faith yet hath no déedes that saying shall profite him nothing at all For although hee doo say that he hath fayth yet he hath i● not indéede For faith can no more be without good works then a good trée can be without good fruite The good trée is neuer without good ●ruites either Act●● or Potentià that is either in acte or in power Euen so faith is neuer without good workes but hath them in power euen when shee séemeth to be most barren and vnfruitfull and when occasion serueth shee bringeth them foorth that all men may sée them and be assured that she is the same faith that S. Paul wrote of to the Galathians Fides qu● per dilexionem operatur Fayth that worketh by loue To the seconde sentence we say as S. Iames doth also That is that fayth which hath no workes is deade in it selfe Men of your sorte can sometimes take holde vpon distinctions when they hope to haue any aduantage thereby against vs but in the vnderstanding of the meaning of S. Iames in this place they can not see any distinction of fayth at all No not though the text doo giue them neuer so great occasion to vse a distinction Your Schoolemen can tell you that Fides is Triplex Fayth is of thrée sortes Historica Ciuili● and Ecclesiastica The Ecclesiasticall Faith is that wherby we are assured of the goodnes of our Godtowards vs whereby we are made his children by Adoption inheritours of his kingdome and heyres annexed with the onely begotten sonne of God Jesu● Christ our Lord. And wherby we are assured of the continuance of his fatherly goodnes towards vs in the performance of all his promises made vnto vs. Yea and by this faith we receiue good gifts from him in such quality number and measure as he knoweth to be méetest for vs so that therby we are made able to perseuer and co●tinue in séeking to set sorth his glory and in some measure to set it forth in déede euen to the ende of this our transitorie life Moreouer by this faith we doo certainly know these thing●s to the knowledge whereof mans reason could neuer bee able to attaine or reache as the mistery of the creation of all creatures the mistery of the incarnation of our Sauiour Christ the mistery of our redemption by him the mistery of our R●surr●ction ●c This fayth is it that S. I●mes sayth wrought together wyth Ab●al ams workes and brought forth in him obedience to God when he commaunded him to offe●●p his sonne Isaac vpon the Altare so that nowe he was made righteous before men as he was before righteous before God in that he beléeued and was assured of the performance of that promise that God had made vnto him Thys fayth is alwayes linked with loue and worketh by loue as S. Paule wryteth in the fifte Chapter to the Galathians and is therefore all in all as S. Paule wryteth there and without it nothing can auayle vs. When we therefore doo say that wee are iustified by Faith onely our meaning is that onely Faith is the meane wherby we doo apprehend the righteousnes of Christ which is by the frée gyft of GOD bestowed vpon such as be faythfull according to that which S. Paule wryteth 1. Cor. 1. Exipso autem vos estis in Christo Iesu● qui factus est nobis sapientia a Deo Iustitia sanctificatio redemptio And by him are you in Christ Jesus whom God hath made our wisedome our righteousnes our sanctification and redemption Hauing this righteousnes which is in Christe we are in him righteous before God But lacking this righteousnes which without this Faith we can not haue neyther Ciuill nor Historicall fayth can helpe vs. For by them we can be but righteous before men The Ciuill fayth can bring forth none other righteousnes then that which is Ciuill and so make vs such as the Philosophers were and no better And by the Historicall fayth we can not be better then are the deuils in whom that faith bringeth forth an horrible feare of iudgment which must néedes be ioyned wyth hatred So that they which haue none other fayth but that must néedes hate God as the deuill doth We doo therefore conclude with S. Iames that man is iustified by workes and not by fayth onely By workes was Abraham iustified before men when his fayth had brought forth her fruite which was obedience to the commaundement Take thy sonne Isaac c. which obedience sprang out of that Fayth that S. Paul wrote of Rom. 4. Qui contra spem in spem credidit which beléeued in hope euen contrarye to hope Thus was Abraham made righteous before men as S. Paul hath written and was declared and made knowne to men by hys obedience which was the good fruite that his good Fayth brought forth If you lyst to appose your selfe against S. Paule you may and in the ende haue the foyle S. Iames doth not but meaneth to mooue Christians not to make an account of any other fayth then that which worketh by loue We will hold with Saint Iames and not oppose our selues against S. Paul with you Wée doo sée that these two Apostles being ledde by one spirit of Christ agrée in one Although Paule doo say Arbitramur enim iustificari hominem per fidem sine operibus legis We suppose that man is iustified by Fayth without the déedes of the Law Rom 3. And the other sayth Videtis quoniam ex operibus iustificatur homo non ex fide