Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	work_n	32,098	5	6.7418	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03104	The mirror of pure devotion: or, The discovery of hypocrisie Delivered in sixe severall sermons, in the Cathedrall Church of Chichester, by way of an exposition of the parable of the Pharises and the publican. By R.B. preacher of the word, at Chidham in the county of Sussex.	Ball, Robert, fl. 1635.	1635 (1635)	STC 1323; ESTC S113587	64,577	210

love they have forsaken like vow-breakers and adulterers They can be content to acknowledge this to bee the true Church and yet in a pharisaicall humour they will not sticke to cut themselves from it Some for filthy lucre teaching such things as they ought not as the Priest of Bell and Hyminaeus and Philetus and Demas departing for the love of this present world And as Paulus Samosatenus gaping for preserment from Zenobia Queene of Arabia Some for ambition as Donatus because he could not get a Bishoprickei ●n Carthage And Novati● missing the cushion for another in Italy And Arrius greatly stomacking the matter because his schoole-fellow Eustathius was Ierome in 13. Zach consecrated Bishop of Pontus and not he Some as sicke as ever they can hold of selfe-love their very conceit is their Idol The covetous man worships his money and the Hereticke his opinion both like to the Athenians worshipping an unknowne God Simon Magus said hee was the great power of God the Father to the Samaritans the Sonne to the Iewes and the Holy Ghost to the Gentiles Some amongst us like the Manichees Tertul. who take their name from Manna all that they say is Angels food Some like Montanus who said he was the Comforter none edifie but they Some like Novatus calling himselfe Moses and his brother Aaron their Pastor and Elder Some like Donatus there is no Clem. Alex. Church but in their Affrica causing our charitie to wither like grasse on the house top and truth to bee disguised like Ieroboams muffled wife hardly to be known and our concord to fall in pieces like sand and to be cut in the head like the greeke letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an harlot you know would not suffer Salomon to cut in pieces her living child yet these miscreants can indure to divide their ever-living Saviour Some hold of Paul some of Apollos some of Cephas who if they had any grace might at length heare their Saviour to complaine I was torne with speares rent with nailes shed my blood and laide downe my life ut te mihi conjungerem Aug. con Ar. tu dividis me to joyne thee to my selfe and thou dividest mee Christ is the head of the Church and the Church is the fulnesse of his body as they are not to be divorced so they should not bee divided The Olive Tree must be left with her fatnesse the Iudg 9. 9. Fig-tree with her sweetnesse the Vine with her wine that cheereth the heart of man and the bramble bush forsooth must bee annointed King that men may trust under the shadow of her branches As if wee could gather grapes of thornes or figges of thistles It is impossible to gather wholesome grapes sound doctrine good life true worship dutifull subjection of thornes mutinous mindes turbulent spirits throats full of adders poyson feete swift to shed blood Or figges of thistles bread for hungry soules certaine for doubting spirits comfort for pined consciences they are both full of stinging prickes malice and melancholly humours and rumours conceit and deceit disorder and discord madnesse and badnesse Thistles indeed that have in their tops flowers like wooll but are tossed to and fro of every winde Their libels are more then standerous their scoffes more then histrionicall and their calumniations more then Sycophanticall They would bee petty Popes in their parishes Princes in their priviledges and Neroes after their five and few yeeres governement Vtinam abscindantur say I with the Apostle I wold to God they were even cut off that thus disquiet you They pretend that the zeale of Gods house hath even eaton them up when indeede the zeale of their owne houses would eate up Gods house Zealous Peter would faine build three tabernacles one for Christ one for Moses and one for Elias In that hee wot not what hee said hee was wrapt Zealous Boanerges Iames and Iohn those Sonnes of thunder at one time would faine have commanded lightning from heaven to destroy the unbeleeving Samaritans at another time they desired to sit the one at the right hand the other at the left hand of Christ in his Kingdome In neither of which knew they of what spirit they were or what they asked Christ grants his Disciples no such busie warrants as Antichrist Et ad quid perditio isthaec said Iudas in his thriftie zeale This oyntment might have beene sold and given to the poore But wee all know he was a purse-bearer Zealous Iewes crucifie the Lord of light as a blasphemer making himselfe the Sonne of God And zealous Pharises will part his Garment amongst them even that tunicam inconsutilem that seamelesse coate the Vnity of the faith and pretend all conscience without science they will loose life and living and yet not for righteousnesse sake These are the strongest bolts they shoote upon the suddaine and the choisest arrowes in all their quiver All things they Rom. 11. say are lawfull for them but all things are not expedient Which being spoken by the Apostle of things indifferent nothing at all concerne matters of necessity Fides docet quid debet charitas quid decet Our faith shewes us what is lawfull our charity what is expedient And therefore the ordinances of the Church are necessary quoad benè esse being the fosterers of faith and cherishers of charity The second arrow which is feathered with folly shafted with errour and armed with blindnesse is this Stand fast in the liberty which Gal. 5. yee have received in Christ Iesus and bee brought no more into the bondage of beggerly rudiments Let them proove that they are the traditions of men unwashed hands the bondage of the world and not the wholsome discipline of the true Church of God inspired by the holy-Ghost warranted by Scriptures admitted by Councels and approoved by presidents and wee shall quickly yeeld Otherwise it will bee told them their colorable insinuations and metaphoricall shaddowes à dicto secundum quid ad dictum simpliciter The ceremonies Leviticall of the Law are abolished Ergo our Injunctions are abhominable Such men such matter It is well knowne the Aple speakes there of justification by workes and faith and not of the ceremonies of the Gospell And yet forsooth these men in substance of religion can come and build with us as did the men of Samaria by Zerubbabel But to steale away the hearts of the people as Absolon did Proclaiming fasts as did Iezabel but to massacre Naboth Devouring Widdowes houses in pretence of long prayer they kisse like Iscariot but they kill like Iudas If reasonable and judicious men would not willfully suffer themselves to be hood-winked and flattered in their folly they might easily discerne these Gibeonites for all their rent sackes old shooes dryed and moulded bread I beare them record they have a zeale indeed but not according to knowledge I could rather wish they would have an inoffensive conscience both towards God and Man then

or the Ipse Ego in his owne eyes is quite cast out of the sight of God excommunicated the congregation of Saints and sent home to his owne pest-house an infectious leaper as white as snowe This man went home to his house justified rather then or and not the other Againe would you know the Application of all this then reade the latter part of the Text and you shall finde that these things were written for our learning and instruction that wee through patience and comfort of the Scriptures might have hope For this Parable was propounded not onely in terrorem populi as was promised in the Preface for the terrour and confusion of hollow hypocrites as places of execution are set up on hills or hie wayes to terrifie the like offenders but also in consolationem sanctorum for the comfort and consolation of true Saints And therefore legehistoriam nè fias historia Read this Parable lest thou be made a parable Reade the effect of it to thy profit lest thou feele the Event of it to thy punishment For He that first propounded it to some applyes it now to all yet so that as hee would have all in generall to note it so hee would have every one in particular to apply it For this purpose like that good Shepheard he shews us both virgam baculum both to comfort us hee hath a rod to beate downe our pride hee hath a staffe to raise up our humilitie For every that exalts himselfe shall bee abased but hee that humbleth himselfe shall be exalted And lastly would you know how to beleeve all this why here is more then Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dixit Aristotel●s Christ himselfe averres it the Truth it selfe speakes it the eternall Word himselfe hath given the word and his testimonie must needes bee true I say unto you Hee that justified the ungodly justified the Publican and filled his hungry soule with good things and he that alwaies resisteth the proud sent home the rich Pharisee empty away He that did it spake it and hee that spake it did it the Event then must needes be true And for the Application wee may well demande with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who so able to apply the doctrine as the great Doctor himselfe who is both Doctor and doctrine too who so able to confect and administer the potion as the great Physician himselfe that is both Physician and Physicke too Hee that is the Subject of all Text read unto his auditours this Text Hee that spake as never man spake preached and delivered unto them this Parable And He that is the eternall High-Priest and Bishop of all our soules hath framed both for them and us this usefull application That every one that exalteth himselfe shall bee abased but hee that humbleth himselfe shall bee exalted Rest we then fully satisfied Rev. 19. and say with that beloved Disciple Revel 19. These words of God are true upon the authenticke warrant of an Ipse dixit It was Christ himselfe that spake it it was Christ himselfe that did it So that now wee see the two last generalls of the whole Parable are become the two considerable particulars of this Text the former presents unto us the Event the latter the Application The Event is this The humble Publican that stood trembling a farre off not presuming so much as to lift up his eies to heaven but smiting his breast and crying O God be mercifull to mee a Sinner is justified by our blessed Saviour and not the arrogant and presumptuous Pharisee that was perched up to the highest place in the Temple not praying to his God but prating to himselfe advancing himselfe and vilifying his brother The Pharisee that justified himselfe is condemned and the Publican that condemned himselfe is justified This man c. Videte fratres magis placuit humilitas Aug. in malis factis quam superbia in honis fact is And indeed it is right worthy our note and observation that of the twaine the Publican that was humbled for his weakenesse was justified rather then the Pharisee that boasted of his worthinesse The waies of God it seemes are not as mans waies nor his thoughts as mans thoughts He neither judges according to the outward appearance nor yet iustifies according to the 〈…〉 ●olinesse Non vox sed votum non musica chordula sed cor Non clamans sed amans cantat in aure Dei It is neither our great words nor good workes nor high conceit of either that strike any stroke at all in the act of justification before God Not great words for how many shall meete our Saviour in the cloudes at the last day with these swelling words Lord Matth. 7. 22. Lord have wee not in thy Name prophesied and by thy Name cast out Devils and by thy Name done many great miracles but He shall shall shake them off with a Non novi vos I never knew you Not good workes for righteous Abraham was justified by faith onely The Apostle Saint Paul testifies that his faith was onely accounted unto him for righteousnesse onely we are bold to enter into his secret chamber where he desires to enjoy the companie of his Spouse by faith alone It is not fit that any of the family of servants should rush in to interrupt their privacie But afterwards when the doore is opened and the Bridegroome come forth with his Bride into the waiting roome to present her unto men and Angels all faire and without spot then in the name of God let all the servants and hand-maides attend Then may wee give all diligence to adde unto our Faith Vertue and to Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godlinesse and to Godlinesse Brotherly kindnesse and to Brotherly kindnesse Love For if these things bee in us and abound they will make us that we shall neither bee barren nor unfruitfull in the knowledge of our Lord Iesus Christ Though Faith 2 Pet. 1. 5. then bee Sola alone yet she is not solitaria but gloriously attended by a whole guard of g●aces As the eye in regard of its beeing is not alone from the head but in respect of seeing it is alone it is the eye onely in the head that sees So a true and lively Faith cannot possibly subsist without a whole traine of graces What shall wee say then to this controversie to speake in the Apostles language Doe we therefore make voide the Law through Faith God forbid yea wee establish the Law Doe wee therefore make voide good workes through Faith God forbid yea wee establish good workes Only wee say it were no way of preferment for the hand-maid either to take the wall of her Mistris or to goe equall with her If Bilhah supply the defects of Rachel and beare children unto Iacob let her remember notwithstanding that Rachel is above her and singular in some respect If Ioseph be mounted