Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	work_n	write_v	3,207	5	6.2968	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01727	A godlie, zealous, and profitable sermon vpon the second chapter of Saint Iames. Preached at London, by Master George Gifford, and published at the request of sundry godly and well disposed persons	Gifford, George, d. 1620.	1582 (1582)	STC 11860; ESTC S108636	20,920	56

workes and that Rahab was iustified by workes c. We must note that this word iustified is taken diuers waies in y e scriptures which is one cause as I noted before why S. Paule and S. Iames séeme to be contrarie S. Paule prouing that we are iustified by faith taketh it as cōtrary to this word condemned for being by our sins guiltie to receiue the sentence of condemnation we are in Christ into whose mysticall body we are incorporate thorough faith acquit and discharged which is called iustification this cannot be by the workes of the law because there is not perfection in the déedes of any but euen the most pure are vncleane spotted Therfore as S. Paule saith they are all vnder the curse which holde of the workes of y e law for it is written Cursed is euery one which cōtinueth not in al things which are written in y e book of the law to do them y e reason of this is to be considered in the most holy and pure nature of God vnto whom no vncleane thing can be coupled no vnpure thing although it be but in part can abide his presence or haue fellowship with him The word iustifie is also taken in this sence as when a man doth declare and shew forth before men y t he is a righteous person also before God that is the meaning of the word in this place that looke how by faith we are iustified before God so by the fruits of our faith we are iustified that is declared to be iust before men For proofe that the Scripture doeth vse the word iustified in this sence look vpon the saieng of Dauid That thou maist be iustified in thy saieng and pure when thou iudgest there it can signifie no more but that God might shew and declare himselfe to be iust In the Gospell of S. Luke chap. 16. ver 15. You are they saith Christ to y e Pharesies which iustifie your selues before men but God doth know your hearts In this saieng it is most apparant that there is a iustifieng before men which the Pharisies in coloured hypocrisie did séeke for but Christ telleth them they were neuer the better because they were not of vpright heart before God The word is also taken in other sense which I omit If any man will now demaund how it can be proued that S. Iames doth vse it in this latter sense rather then in the former I aunswere that the very place it selfe and go no further doth declare this thing for when the Apostle saith thus Some man will say shew me thy faith by thy workes is it not apparant that he speketh of that which is before men or declared vnto men and not of that which is before God In lyke manner when he saith Abraham was iustified by works when he offered his sonne Isaac vpon the Alter Doth not y e scripture shew that before God Abraham was iustified long before by faith If it be obiected againe y t if may also be sayd how he was before y e time iustified before men or that he had shewed by his déedes vnto men y t he did feare and loue God and then what shoulde hinder but that it may be taken for a more full and perfect iustification or an increase therof as well before God as before men I aunswere that before GOD a man being iustified to speake properly there is no increase thereof for he is fully and wholy discharged and acquite or els it is no iustification But because we haue receiued the grace of iustification but in part and not in full measure therefore our iustifieng before men is more and more declared by degrées as good workes doe more and more abound in vs and so Abraham was by this one worke more iustified before men thē by all y e rest of his déeds therfore it may well be set downe in stéed of al y e rest we sée héere then y t because by the scriptures this must néedes be taken for an increase of iustification in our father Abraham y t it must necessarily be vnderstood of that iustification which is before men ye sée now y e meaning of this text and the drift scope of the Apostle is laid open vnto ye but my chiefe purpose is yet behinde and that wherin we are to be wrought vppon yet remaineth which is a more particular application and handling of this doctrine For we must not passe away thus with y e matter vnlesse we minde to take smal fruit therby Ye will confesse these things which I haue handled to be true as of necessity we are forced thervnto we cānot but grant y e the holy ghost hath giuē a perfect touchstone then I am to exhort you in the name of God as ye tender and loue the saluation of your soules to giue attentiue héede a little not to let this thing slip away from ye do ye graunt that the faith which is without works is dead And that it is no better then the faith of diuels And yet wil ye still suppose that idolaters swerers railers adulterers couetous worldlings griping vsurers such like are in good case or continuing such canne hope for mercie Do ye confesse y t ther is but one true faith which was the faith of Abraham and Rahab Doe ye also acknowledge that the same faith in them did shew it selfe by good déeds And wil yée still accept it for a sufficient proofe of a good and sound testimonie of a true beliefe when any man can say I do hurt no man I liue vprightly pay euerye man his owne I haue alwaies ben reputed taken for an honest man what would ye require more of me I liue as my neighbours doe I trust God will hold me excused although he haue no regarde of any obedience to the worde of GOD to consider wherein his glorye doth consist nor yet anye care of men to profit either theyr soules or theyr bodyes but contenteth himselfe with this if hée doe them no good to doe them no harme I will shew you déerelye beloued howe these sortes of people are deceyued by two fowle errours which this text doth most strongly ouerthrowe the first is this that they looke but vnto mē and restraine their duetie vnto them whereas they should chiefly looke vnto that which they owe vnto God then to that which belongeth to their brethren the seconde is that they suppose themselues bound no further but to absteine from hurting without regard of doing the dueties of loue wherein one man is to profit and further another As concerning the first of these both the example of Abraham and also of Rahab do manifestly conuince them because the fruites of their faith or the works whereby they were iustified did not so much respect man as God for in Abraham there appeareth onely a loue towards God for whose sake he was cōtented to forget y e affection of a father