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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	justify_v	20,042	5	8.5899	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07838	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.	Mosse, Miles, fl. 1580-1614.	1614 (1614)	STC 18209; ESTC S111317	73,555	96

definition we wil examine in his place But first of the doctrine of the Gospell 1. No man can doubt but faith is built vpon Doctrine for faith is by hearing viz. of the doctrine which is taught vnto vs. Now vpon what doctrine hath faith his foundation vpon the doctrine of the Law By no means for The Law is not of faith It neither describeth the faith nor requireth the faith by which we are iustified but rationem iustificandi hominis a fide prorsus alienam habel it prescribeth a meanes of iustification cleane contrarie to faith that is obedience and workes of the Law It is therefore built vpon the doctrine of the Gospel faith must apprehend the Gospel Repent and beleeue the Gospell Againe Goe preach the Gospel to euery creature Then it followeth He that beleeueth the Gospell shall be saued hee that beleeueth not the Gospell shall be damned The matter therefore to be beleeued is the Gospell Now what is the Gospell A bare Historie only or a bare historicall narration of things done and passed By no meanes Euangelium est forma vitae ex resurrectione saith S. Basile The Gospel is a doctrine of a new forme of life following vpon our regeneration or spirituall resurrection And S. Augustine speaking of Philips preaching to the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoe est euangelizaro Christum non tantum dieere quae sunt eredenda de Christo sed etiam quae obseruanda ei qui accedit ad compagem corporis Christi This is to preach the Gospel of Christ or Christ in the Gospel not only to teach what things are to be beleeued concerning Christ but also what things he must obserue and practise which commeth to ioyne himselfe to the bodie of Christ. The Gospell therefore is a Doctrine of admonition of exhortation of practise of reformation not a narration only A note which I would not omit because if you marke them either Protestants or Papists which content themselues with the faith of the historie yee shall find little of spirituall death or resurrection in them that is little mortification of the flesh or viuification of the Spirit by the power of the death and resurrection of Christ wherein notwithstanding confifleth the very vigour and marrow of the doctrine of the Gospel But I come nearer to the purpose What may we call the Gospell Euangelium est raedicatio salutis 〈◊〉 ●aith Nazianzene The Gospell is the preaching of a new kind or meanes of saluation viz. brought into the world by Iesus Christ and differing from that olde of Moses which who so doth shall liue in them The Gospel then preacheth a new saluation and to whom preacheth it to vs. And must we beleeue the Gospell Then must we beleeue this new saluation Theophylact sheweth a reason why that which we cal the gospel is called in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelium dicitur eò quòd nunciet nobis res prosperas bene se habentes id est bona It is called the Gospell as we would say a Gods spell or a good spell or as the Greeke etimologie giueth a message of good newes because it telleth vs of things going well on our sides and prosperously with vs that is of things good and commodious vnto vs. What are those Nemp● remissionem peccatorum iustitiam reditum in coelos adoptionem in filios Dei The gospel relateth vnto vs the remission of sinnes righteousnes or iustification our restoring vnto heauen our adoption to be the sonnes of God All this the Gospell telleth vnto vs and this I trowe is a great deale more then the narration of the historie of Christ. But let me adde a little more out of that Father against our meritorious workemungers Nunciat autem quam facilè ac gratis haec accepimus neque nostro labore assecuti sumus haec bona neque ea ex nostris acceperimus bonis operibus sed gratiâ misericordià Dei talia bona consecuti sumus that is to say The Gospell telleth vs withall how easily and freely we haue receiued these things that is remission of sinnes iustification restitution to heauen adoption to be the sonnes of God For it telleth vs that we haue not obtained these things either by our owne industrie or by our owne good workes but by the grace and mercie of God O comfortable Gospel here is a verie Gods spell indeede here are glad tidings indeede here is a doctrine that passeth all ioy comprehensible with the deepest vnderstanding But now gather we this together Doth the Gospel bring good tidings to vs of good things that haue betided vs Are these good things remission of sinnes iustification and the rest Doth the Gospel tell vs that wee haue receiued these benefits without our labour and without our merit freely of the grace of God And must we beleeue the gospel Why then we must beleeue that these glad tydings are sent to vs that remission of sinnes and saluation is giuen to vs that we are saued by mercie without our owne deserts Is not this to beleeue more then the storie Nay is not this to take home the Gospel to our selues Is not this by faith to beleeue that the saluation which Christ wrought for man mentioned in the Gospel no● accepimus we haue receiued No doubt it is and so without doubt it must bee For if faith be built vpon the doctrine of the Gospel then Qualis causa talis effectus such doctrine such faith But the doctrine of the Gospell is a doctrine of remission of sinnes of iustification● of adoption of saluation by Christ vnto vs. Faith therefore must be a faith of remission of sinnes of iustification of adoption of saluation by Christ to vs which I trowe is an applying of Gods mercie and Christs merits vnto our selues And here let none obiect vnto me that a man may beleeue there are glad tidings in the Gospel that a man may beleeue that the Gospel preacheth remission of sinnes and saluation by Christ and yet not to apply them to himselfe as doe the deuills and thousands of Reprobats for this indeede say I is to beleeue the storie of the Gospel but this is not to beleeue the Gospel For the Gospel is a doctrine animant ac offerens ingentiabona ad ea accipienda blandissimè i●●itans a doctrine that hearteneth vs on Comfort yee comfort yee my people A doctrine that offereth vnto vs infinite good I will be their God and they shall bee my people I will forgiue their iniquitie and I will remember their 〈◊〉 no more A doctrine that kindly inuiteth and allureth vs to entertaine the goodnes offered therein H● euery one that thirsteth come to the waters And againe Come vnto me all yee that are wearie Yea that which is most of all the Gospell preacheth mercie vnto me● app●●catiue as it were thrusting it into their bosomes and pinning it vpon the hearets

God and beeing vnited to him transformeth vs into his image There is an other kind of knowledge vneffectuall which maketh a man neuer the better Such a one as S. Paul saith was in the Gentiles When they knew God they glorified him not as God Againe As they regarded not to know God c. This the Deuills and reprobates haue and are neuer the better But to know God effectually so as we are by faith vnited to him whom we know and by our vnion with him doe communicate his Spirit and by that Spirit are renued vnto his image in holines this is a knowledge which necessarily draweth after it eternall life Fourthly I would haue this well marked as materiall Duplex est cognoscendi Christi modus There is a double manner or sort of knowing Christ. Primus est annexus fid●i c. The one is an appendix to faith the other consisteth in a liuely or experimentall feeling Faith carrieth with it that knowledge by which hee that beleeueth in Christ knoweth him to be the true Sonne of God sent into the world crucified put to death for our sinnes c. This faith and this knowledge are both historicall There is an other kind of knowing Christ by which we feele and haue experience of his power in vs which feeling is by the operation of the holy Ghost working in our hearts And this S. Paul desireth yet more and more to know Christ and the power of his resurrection Hee knew Christ and all things belonging to the Historie of Christ in an abundant manner but hee desired to know him more in his owne sence and experience by feeling in himselfe the vertue of Christs resurrection that is synechdochice redemptionis complementum the accomplishment of his redemption purchased by Christ. For indeed Tun● ritè cognoscitur Christus dum sentimus quid valeat mor● eius resurrectio qualiter in nobis ●it afficax Then onely is Christ rightly knowne when we feele what Christs death and resurrection can doe and how it is operatiue or effectuall in vs. To haue this feeling knowledge of Christ is an inuincible argument that Christ dwelleth in vs by his Spirit and so is an assurance vnto vs of eternall life Now to conioyne all these together So to know God and Christ as to beleeue to know and beleeue them with affectionate liking with effectuall working with sensible feeling this knowledge certainely is eternall life as our Sauiour Christ speaketh in that place of the Gospell But on the otherside to make our s●●uation to depend vpon a bare inaffectionated ineffectuall and vnfeeling knowledge this is to expose the apprehension of it to the deuills and reprobates and indeed to deceiue our selues Vos vosmet ipsos seducit is saith Iustine Martyr to Tripho the Iew you Iewes deceiue your selues and others which say that God will not lay their sinnes to their Charges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they be grieuous sinners so that they know God For let a man know neuer so much if he be not renued in knowledge and purged from his sinfulnesse there is no remission belonging to him But as the same Father elswhere speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form● of diuine doctrine is gathered into two heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into diuine knowledge and diuine worship Know therefore and worshippe and liue know and worship not and perish Scientia est Deum noscere virtus colere saith Lact In illo sapientia in hoc iustitia continetur To know God is learning but to worship God is vertue In that is contained wisedome but in this righteousnesse First therefore learne to know God and Christ and then worship them aright by faith and obedience as thou art prescribed in the Law and Gospell and this effectuall knowledge will be vnto thee eternall life Obiect 2. There is a second argument vsed drawne from the example of the heathen Eununch conuerted and baptised After that Philip had preached Christ vnto him and hee had desired baptisme Philip telleth him If thou beleeuest with all thy heart thou maiest The Eununch replieth I beleeue that Iesus Christ is the Sonne of God A confession say they meerely historicall yet vpon this is hee engraffed into the Church Resp● 1. I might here answer with Gualter that this confession of the Eunuch though it be short yet by implyment omnes symboli Apostolici articulos contine● it comprehendeth all the articles of the Apostles Creede He sheweth it there in particulars read him that list 2. But I turne mee to S. Augustine and will shortly frame mine answer from him It was one of the Obiections which those made in his time that held Onely faith without workes to bee sufficient to saluation Spado inquiunt ille quem Philippus baptizauit nihil plus dixit quam Credo Filium Dei esse lesum Christum in hac professione continuò baptizatus est The Eunuch say they whom Philip baptized said nothing but this I beleeue that Iesus Christ is the Sonne of God and by and by hee was baptized vpon this confession What then saith S. Augustine● Num igitur placet c. Will you therefore that men comming to baptisme shall answer nothing else and presently be baptized Shall they professe nothing of the holy Ghost of remission of ●●nes c. yes no doubt Philip taught him more then that for he preached Christ to him which Aust●n sheweth there comprehended a great deale more then the Eu●uches confession expresseth And beginning at that place of Esay he could not but preach much of Christs sufferings yea and apply them to the E●●uch as the Prophet doth to vs He hath borne our infir●ities hee hath carried our sorrowes he was wounded for our ●ransgressions c. But now Siautem Script●ra tacuict atque intelligend● admisit cae●●ra quae cum illo Spadon● baptizando Philippus egit c. The words are many the summe is that both Philip and the Eunuch did more and said more then the Scripture hath expressed that the scripture hath omitted many things therein breuitatis gratia and therefore that is no good argument to prooue that the Eunuch made none other profession because there is no more recorded The Scriptures are delighted Laconica breuitate How shortly are the Sermons of Ionah of Iohn the Baptist yea of Christ himselfe reported setting downe as it were letters for words and words for sentences yea one sentence for the effect of a long Oration This is manifest that S. Augustin doth else where ascribe to the Eunuch fidem in Christum Admonitus Philippus accessit ad currum exposuit lectionem instru●it fidem e●●ngelizauit Christum Credidit Eu●uchus in Chr●stium aijt Ecce aqu● c. Philip beeing admonished of the Angel ●anne to the chariot expounded that which he read taught the faith preached Christ the Eunuch beleeued