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
A03304	The preachers plea: or, A treatise in forme of a plain dialogue making known the worth and necessary vse of preaching: shewing also how a man may profit by it, both for the informing of his iudgement, and the reforming of his life. By Samuel Hieron minister of the gospell at Modbury in the countie of Deuon.	Hieron, Samuel, 1576?-1617.	1604 (1604)	STC 13419; ESTC S116029	122,151	274

dayes of our life in holinesse and righ●eousnesse before him And therefore that doctrine which presseth vpon men the most procise and strict obedience to Gods will not giuing any the least toleration to any the smallest sinne but still bridling mans naturall inclination vnto euill that is the truth of God which euery seruant of God ought to entertaine Tell me now vnderstand you this direction Nymph Yea truly I do in some measure vnderstand it yet if you shall please by one or two examples to shew the vse of it I shal the better perceiue it and know the rather how and after what sort to apply it Epaph. I will not sticke with you for that because I am very willing to satisfie you in this matter For the first branch therefore touching the glorie of God take this example We teach at this day that faith onely iustifieth our meaning is that the very thing which maketh a man stand righteous before God and to be accepted to life euerlasting is the imputed righteousnesse of Christ Iesus which righteousnesse is appropriated and applyed to vs onely by faith Others as the Papists say that to the iustifying of a sinner before God two things are required remission of sinnes and the habit of inward righteousnesse that is to say charitie with the fruites thereof So that we exclude they establish the merit of mans works Well then in this difference of opinion there being learned men on both sides and Scripture alleaged on both sides you desire to know which is the truth bring them both to the touchstone sée which of the two maketh most for the glory of God the matter wil soone be answered the doubt will quickly be cleared Consider therfore how euen the Apostle Paul by this rule decideth this controuersie by what law saith he that is by what meanes of saluation is boasting excluded Not by the law of workes but by the law of faith Hereupon he concludeth therefore a man is iustified by faith without the workes of the Lawe And indéede the reason is excellent for if man could by any of his owne doings further his owne saluation or procure the increase of glorie in heauen he had then some matter of glorying and might as it were account himselfe the lesse beholden vnto God But iustification by faith onely taketh all vtterly from man and ascribeth his whole saluation the beginning middle and ending vnto the Lord haue you both an example of this rule and warrant for it being vsed by the Apostle to decide so great a controuersie and I am sure that you shall find it of very great vse in many main points of our religion Secondly for the second branch of the rule which is about the cōfort and reliefe of a distressed and distracted conscience marke this particular for the manifestation of the force of the rule It is taught and maintained in our Church that a Christian man may be vnfallibly certaine of his saluation in his owne conscience in this life and that by an ordinarie and speciall faith Others there are both Papists and some also amongst our selues which hold that the certainetie of saluation which in this life can be attained to is onely coniecturall and probable grounded onely vpon likelihoods and this certaintie they confesse to be vncertain and such as many times doth deceiue Behold here is a great controuersie and much is said on either side now you that are a priuate man would gladly know to which part you may safely encline and what to rest vpon as the alone truth in this case My aduise is therefore that for your full satisfaction herein you scan the matter by this rule suppose a spirit déepely wounded a conscience set as it were vpon the racke seeing nothing in God but iustice and maiestie and a consuming fire finding nothing in it self but sinne and corruption and infinite matter of despaire so that by this meanes it is brought to such an exigent that it knoweth not which way to turne but is euen readie to crie out with Paul Who shall deliuer me Enquire now which of those two doctrines doth affoord the best comfort in this wofull case that will quickly appeare for the one holdeth the conscience in a continuall suspence the other laboureth to settle it in the firme assurance of Gods vnchangeable loue in Christ Iesus the one bringeth a plaister but much too litle for the sore telleth of the riches of Gods mercie of the depth of his loue of the vnsearchable sufficiencie of Christs merite but yet denyeth the soule to be assured of a particular interest into it and by that meanes rather increaseth then relieueth the anguish the other applyeth the medicine to euery part of the wound sheweth Christ discouereth the riches of Christ and putteth the amazed heart into a full assured and comfortable possession of Christ So that whatsoeuer shall be argued to the contrarie you may be bold to build vpon that which bringeth the most ioyfull and welcome tidings to an affrighted conscience that is best agréeing to the scope of the Scripture that cometh nearest to the nature of the Gospel Come now to the third brāch which is concerning the libertie of the flesh and let me giue an instāce of that also There is at this day a doctrine almost openly taught or at least tolerated by many that shold teach otherwise namely that a man may do well inough without so much preaching that it is not a matter of that great necessitie to frequent the places of Gods publike seruice but that a body may do well inough at home with some priuate deuotions that common men néed not trouble themselues greatly with the scripture or with knowledge in religion that the religious spending of the Sabboth is a thing indifferent that often communicating at the Lords table is not of any great importance but that once or twise in a yéer is as good as euery day that it is not good to be too forward in matters of religion ouerstrait in conuersatiō that God wil beare with many smal matters c. On the other side there is a doctrine that telleth vs and proueth vnto vs that if we desire to walke and to liue so as may please God and as becommeth Christians we must make conscience of often hearing the word we must as new born babes desire the sincere milke thereof that we may grow thereby neuer contenting our selues with any measure of knowledge we must striue straine our selues though sometime it be with some trouble and diseasing of our bodies to come to the places of Gods worship and to giue attendance at the postes of the doores of the Lords house we must call the Saboth a delight to consecrate it resting not onely from labour but from al things that may disable vs and make vs more vnfit for Gods seruice either in respect of preparation before it or of conference and meditation after it we must