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	know_v	work_n	8,233	5	6.1571	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50837	A false faith not justified by care for the poor prov'd in a sermon preach'd at St. Paul's Church, August 28th, 1698 / by Luke Milbourne ...	Milbourne, Luke, 1649-1720.	1698 (1698)	Wing M2031; ESTC R9394	18,941	32

was only Faith which could justisy both them and their Works and Evidence that they proceeded from a Divine Spirit and that neither the Jews by their Ceremonial Rites nor the Gentiles by their Moral Virtues could be justify'd since Salvation could be attain'd only by Faith in that Jesus whom the Jews deny'd and the Gentiles till preach'd to were ignorant of Now Abraham believ'd in this Saviour by Faith he saw his Day and rejoyced John 8.56 and therefore his Works without regard to Circumcision or Uncircumcision were accepted St James's Dispute is against those who talk'd mightily of their Faith and pretended much to Orthodoxy in that but in the mean time liv'd in Sin trespass'd upon Laws omitted Duties and brought a Scandal upon their Profession i. e. They knew what was propounded to the Church to be believ'd but the substance of that Faith had made no Impression on their hearts from such therefore Works were more particularly requir'd to justifie that Faith which they pretended to it being of the Essence of true Faith to be Operative if they did not work 't was certain that neither did they believe Abraham believ'd in the Messiah to come and he believ'd in that God who had promis'd him but had he not offer'd to Sacrifice his Son at God's undoubted Command he had by that Refusal renounced his Faith For how could he believe in God who would not obey him i. e. How could Faith be true without Works Thus Faith and Works which are acceptable to God indeed are inseparable one from another Works coming from an unpurg'd mind are of no value But the Apostles always teach us Apostoli docent Fidem aptam esse ut nos purpet purgatis d●●i Spiritum sinctum sic Pidem sieri efficacem per Dilectionem Gal. 5.6 ac proinde Dilectionem quae ex Fide Spe eam comitante exurgat plus valere Fide Spe. 1 Cor. 13.13 Grot. ●●sac 2.14 That Faith purges us That the Spirit of God is given to such as are purged and so Faith is made effectual by Love and therefore says he Love which rises from Faith and Hope together is more valuable than Faith or Hope by themselves are Again Eternal Life says Grotius is the End at which Faith aims Effectus ad quem tendit Pides est vit● aeterna sed ita demum Effectum consequitur si adfit Purgatio à vitlis Dilectio Dilectionis opera Idem in v. 1● Ego Fidem meam non jactitans sed perpetuam dans operam Modestiae Patientiae Dilectioni f●cile cuivis persuadebo etiam tacens esse in me veram Fidem Nam perpetua illa Sanctitas in malis Constantia qualis illo saeculo apparebat causam aliam quam veram Fidem ●●bere non poterat Idem in v. 18. and Faith obtains its end when it 's attended with Purity from Vice and Love and the Effects of Love Again these words I will shew thee my Faith by my Works He illustrates thus I not boasting of my Faith but always exercising my self in Modesty Patience and Love will easily convince others that I have true Faith though I am silent for that Vniversal Holiness and Constancy in Sufferings which appear'd in the Apostolical Age could have no other Original but true Faith True sound Faith then in his Sense was the necessary Parent of acceptable good Works And this is plain too from the Parable of the Samaritan A Lawyer askt our Saviour What he should do to inherit Eternal Life Luk. 10.25 c Our Saviour asks him again What he read in the Law He answers Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy Neighbour as thy self The first was the Work of Faith the second of Love Our Lord agrees with him immediately Thou hast answer'd right this do and thou shalt live Now here was no Question about the Necessity of Faith or the Object of it The Lawyer askt not who is that God whom I should love so Nor is the Question about the Necessity of Love to others that was agreed on too but it was about the Object of that Love And who is my Neighbour To which Christ answers in the Parable A Man went from Jerusalem to Jericho he 's rob'd wounded and left in the way A Priest and a Levite whose Country whose common Faith whose Offices obliged them to compassion pass'd him by but a Samaritan no Heretick but an Apostate says Grotius one of a Nation perpetually at feud with the Jews Samaritas Judaei ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capitaliori quam ullovalios odio prosequebantur Grot. in L●● c. 10.33 Non proponitur hoc ut Samaritanos cum Haereticis conferamus L. Socinus de H●ret puniendis P. 24. S. 6. sees him pities him relieves him at present and takes care of him for the future and this man the Lawyer confesses was the wounded Man's Neighbour because he acted like one indeed The Inference is Go and do thou likewise i e. Lay aside all Animosities whatsoever when thou seest a proper Object of Mercy and shew Mercy wheresoever it 's needful But this setting the Samaritan before the Lawyer for an Example in a Parable no more proves that a Man of a false or no Faith may be sav'd by his Works of Mercy than that the Ox or Ass in the Prophet or the Ant in the Wiseman might be saved because the Sluggard and Rebel against God are sent to learn Industry and Obedience from them Nor does it prove doing Good to those in want Sermon on Mr. Firmin p. 104. Act. c. 6. to be of a more common and general Influence and therefore more pleasing to God than a right Faith or true knowledge any more than That the Seven appointed to serve Tables in the beginnings of the Church were on That Account preferable to the Apostles who were authoriz'd to teach or make Disciples of all Nations The Inference from the Parable is clear If a profest Enemy could be so kind to his Enemy what should a Child of God do who is no Man's Enemy Christianus nullius est Hostis Tertul. ad Scap. how should he not be asham'd to be outdone in any work of Kindness or Benignity But if this Bounty to the Poor be enough to save a Man whether his Faith be right or wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius lib. 8. S. 73. Empedocles who threw himself into Aetna that he might be reputed a God had a better right to that Honour when out of his own Estate not from the Contributions of others he gave Portions to promote the Marriages of many poor Maids at Agrigentum as Laertius tells us which was a very noble kind of Bounty V. Menagii Observationes in Laertium p. 363. And the Pythagoreans who had all things common could not have mist of it particularly Clinias the