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
A09086	The seconde parte of the booke of Christian exercise, appertayning to resolution. Or a Christian directorie, guiding all men to their saluation. Written by the former authour. R.P.; Booke of Christian exercise. Part 2.	Parsons, Robert, 1546-1610. Christian directory.; Parsons, Robert, 1546-1610. First booke of the Christian exercise.	1590 (1590)	STC 19380; ESTC S110194	217,337	475

be saued as well as other men then it wyll be to purpose to haue a foundation without a building vppon it or a stocke or tree that beareth no fruite Which thing S. Iames speaking of that historicall and dead fayth whereby the wicked the very deuils thēselues beleeue that there is one GOD expresseth most excellently in this fitte similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life and obseruing of Gods commaundements not our Sauiour Christ alone in his Sermon most earnestly vrged as hath beene sayde but his fore-runner also Saint Iohn the Baptist and hys followers the holie Apostles whereof the one continually called vpon the people to bring foorth fruites meete for repentance the other in all theyr writings no doubt in all their Sermons after matter of doctrine and faith propounded do proceede to exhortation and precepts of Christian life In so much as Saint Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenesse and securitie of the people in theyr tymes directed theyr writinges eyther onely or principally to this ende euen to perswade and enforce the necessitie of good life and conuersation among Christians Yea and that Saint Paule himselfe when hee concludeth that a man is iustified by faith without the workes of the Lawe doth not exclude the works of charitie as effects and fruites of fayth which followe him that is alreadie iustified in the sight of God but hee excludeth thē as causes of saluation which goe before him that is to be iustified Wherby it appeareth that S. Paule handling the causes of our iustification in the sight of God is not repugnant or contrary to S. Iames speaking of the notes and signes whereby we are iustified that is as the word is taken els where declared or known to be iust or righteous before mē The sum is that although good workes are not the causes of our saluation yet they are the way as it were and the path that leadeth thereunto because by them as by certaine markes we perceiue our selues to haue entered and to haue proceeded in the waie of eternall life Yea they are the fruites and effects whereby we testifie and declare both vnto our selues and to others the trueth of that faith which we professe And therefore our Sauiour Christ willeth vs in the Gospel to let our light shine before men that they seeing our good works may take occasiō therby to glorifie our heauenly father And his holy Apostle Saint Iames biddeth those carnall sensuall Christians that stood so much vpon the only name of faith to shewe him theyr fayth by their workes as he would shew them his faith by his works● that is they should declare and testifie vnto men as I haue said the fayth which they professed by the fruites thereof To men I say because men which iudge but by the outward appearaunce onely cannot knowe the goodnes of a tree b●t by the good fruite which it yeeldeth they cannot discerne the inwarde faith but by the outwarde workes But as for God that searcheth the secrets of the harts and reynes it needeth not that wee shoulde shewe him our faith by our workes nor may wee looke for iustification at his handes by the best of them for then might wee haue whereof to boast but there is no boasting with God and therefore no iustifying by workes in his sight Yet notwithstanding the Lorde requireth good workes at our hands to the end that himselfe might be glorified our needie bretheren releeued and comforted others gained wonne by our example to the embracing of the same faith and Religion which we professe our owne faith exercised and strengthened and our calling and election made sure and confirmed And it is very requisite that the children of GOD which are bought with so high a price as with the blood of Iesus should glorifie God both in soule body because they are redeemed both in soule and body and not liue vnto thēselues but vnto him which died and rose againe for them Thys is the ende of our election before the foundations of the world were layde as the Apostle testifieth Ephes. 1.4 euen that we should be holy and blameles before him in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2. 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordained that wee shold walke This is the end of our redemption as olde Zacharie prophecied Luke 1. 74 75. that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction whereunto we were subiect we should serue God without feare in holines and righteousnes before him all the daies of our life Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as hee that hath called vs is holy so must we be holie in all manner of conuersation And it can not be that they which are truely iustified that is to say made righteous by a liuely fayth in Christ should not also in some measure be sanctified that is made holie by a faithfull lyfe in him Let not men therefore deceiue themselues with the onely name and shadowe of faith without the nature substance therof Let them not promise vnto themselues euerlasting life because they knowe the true God and whom hee hath sent Iesus Christ but let them remember howe Christes Apostle whō he deerely loued expoundeth that saying when he writeth By this wee knowe God truely if wee keepe his commaundements and whosoeuer sayth that he knoweth him and yet keepeth not his commaundements is a lyer and the trueth is not in him For as it is a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse woorthie to be affirmed that they which haue beleeued God should be carefull to shew foorth good works Saint Gregorie vpon the words of Christ to S. Thomas Blessed are they who haue not seene and yet haue beleeued hath a notable discourse to this purpose If any sayth hee inferre heereof I beleeue and therefore am blessed and shall be saued he saith truely if his life be aunswerable to his beleefe for that a true faith dooth not contradict in manners the things which hee professeth in words For which cause S. Paule accuseth certaine false Christians in whom he found not vertuous life aunswerable to theyr profession that they confessed God in wordes but denyed him in theyr deedes And Saint Iohn auoucheth that whosoeuer saith hee knoweth GOD and keepeth not his commandements is a lyer Which beeing

Countries tymes places and persons a Law that shold be written in the bowels of our harts a Law that should be tollerable easie sweet plaine light breefe flexible as well to the poore as to the rich a Lawe to conclude that should consist in charitie This signified Moses when he said to his people after hee had deliuered the former Lawe vnto them The Lorde shall rayse vnto you a Prophet of your owne Nation and from among your owne bretheren as my selfe hym shall you heare As though he had saide you shall heare me vntill he come that must be a Law-giuer as my self but yet of a more perfect Lawe and therefore more to be hearde and obeyed And then he addeth who soeuer shall refuse to heare the words of this Prophet I my selfe will reuenge it saith the Lorde GOD. Which wordes can not be verified in anie other Prophet after Moses vntill Christ for that of those Prophets the Scripture sayth There arose no Prophet like vnto Moses in Israell Which is to be vnderstood that they had no authoritie to be Law-makers as Moses had but were all bounde to the obseruation of that Lawe onely which Moses left vntyll Christ came whom Moses heere calleth a Prophet as himselfe that is a Law-maker exhorteth all men to heare and obey him Thys yet is made more playne by the prophecie of Esay who sayth Out of Sion shall come a Lawe and the word of God out of Ierusalem which cannot be vnderstoode of Moses Law that had been published eyght hundred yeeres before thys was spoken that from the Mount Sinai and not from Sion But Christes Lawe began from Sion and Ierusalem and from thence was spred into all the worlde Which the same Esay fore-sawe when talking of the comming of the Messias he sayth In that day there shall be an Altar to God in the midst of the Land of Egipt And the tytle of the Lorde at the ende thereof c. And God shall be knowne to the Egiptians at that daie and they shall honour him with sacrifices and oblations Which words coulde not be verified in the olde Lawe of Moses for that by that Lawe the Egiptians coulde haue neither Aultar nor Sacrifice but at Christes comming it was fulfilled when the Egiptians were made Christians and enioyed both the Aultars and sacrifices that Christians do vse The same thing was fore-told by God in Malachie where hee sayth to the Iewes and of the Iewish sacrifices I haue no pleasure in you neither will I rec●iue oblations at your handes For that from the vprising of the sunne vnto the going downe therof my name is great among the Gentiles and they doe sacrifice vnto me euerie where and doe offer vnto my name a pure oblation saith the Lorde God of hostes In which words we see first a reprobation of the Iewishe sacrifice and consequently of the Lawe of Moses which dependeth principallie of that sacrifice Secondly wee see that among the Gentiles there should be a pure manner of sacrifice more gratefull vnto GOD then the other was and such as might be performed in euery place of the worlde and not to be tyed to one place onely as the Moisaicall Law and sacrifice was And finally I wil conclude thys whole matter with the expresse wordes of God himselfe concerning the ceremonies and precepts of the old Lawe Dedi eis praecepta non bona iudicia in quibus non viuent I gaue vnto them precepts that were not good and iudgements wherin they shall not lyue That is they were not good to continue perpetually nor shall they lyue in them for euer but vntill the time by mee appointed of which time hee determineth more perticulerly by Ieremie the Prophet in these words Behold the daies shal come and I wil make a newe Couenaunt or Testament with the house of Israell and Iuda not according to that Couenaunt which I made with your Fath●rs when I brought them forth of the Lande of Egipt Where you see that at the cōming of Christ into thys world for of him hys byrth hee talketh at large in thys Chapter there shall be a newe Testament contayning a different Law from that of the olde Testament which was giuen to the Iewes at their going forth of Egipt Thus much then hetherto hath beene shewed that Christ in all ages was fore-told and promised that hee shoulde be GOD and that hys authoritie should be to change the Lawe of Moses that was giuen but for a tyme and to establishe a newe Lawe and Couenaunt and a newe Testament of hys owne that shoulde endure and continue for euer The fourth consideration AND albeit these thinges be very wonderfull and sufficient to establish anie mans beleefe in the world when he shall see them fulfilled which shall be the argument of my seconde Section yet resteth not the Scripture heere but passeth further fore-telleth euery perticuler acte accident circumstaunce that shall fall out of importance about the Messias in his comming incarnation byrth lyfe death and resurrection As for example at what perticuler time season he should appeare Genesis 49. verse 10. That he should be borne of a Virgine Esay 7. ver 14. That the place of hys birth should be the Towne of Bethleem Mich. 5 verse 1. That at hys byrth all the Infants rounde about Bethleem should be slaine for his sake Ieremie 31 verse 15. That the Kinges of the East shoulde come and adore him and offer Gold and other gyfts vnto him Psalme 71. verse 10. That hee shoulde be presented by hys Mother in the Temple of Ierusalem Malach 3 verse 1. That he should ●lee into Egipt and be recalled thence againe Ose 11. verse 2. Esay 19 verse 1. That Iohn Baptist shoulde goe before him and crye in the Desert Esay 40 verse 3. Malac. 3. ver 1. After thys that he should begin his own preaching with all humilitie quietnes and clemencie of spirit Esay 42 verse 2. That he should doe strange miracles and heale all diseases Esay 29 verse 8. and 35 verse 5 61 verse 1. That hee should die for the sins of all the world Esay 53 Daniel 26. That he should be betrayed by his owne Disciple Psalme 40 verse 10 and 54 verse 14 and 108 verse 8. That hee shoulde be solde for thirtie peeces of siluer Zacharie 11 verse 12. That with those thirtie peeces there should be bought afterward a Field of pot-shardes Ieremie 30. That hee should ryde into Ierusalem vpon an Asse before his passion Zacharie 9 verse 9. That the Iewes shoulde beate and buffet hys face and defile the same with spitting vpon him Esay 50 ver 6. That they shoulde whyppe rent and teare his bodie before they put him to death Esay 53 verse 2 Psal 37 verse 18. That they should put hym to death among theeues and malefactors Esay 53 verse 12. That