Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	justify_v	law_n	work_n	15,464	5	6.7896	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15726	The ground of a Christians life Deliuered in a sermon at Harwood in Lancashire, the first day of December 1618. By Robert Worthington minister of Gods word at Acceington.	Worthington, Robert, minister of Gods word at Acceington.	1620 (1620)	STC 25999; ESTC S103650	35,929	86

1. Cor. 8. 10. chap. 10. 21. the Idols table Therefore vntill they proue vs Babilonish and besides all that to be incurable their pretended grounds shall end in meeare conceits for Whatsoeuer is not of faith is sinne The last sort or sect that I purpose to meddle with who would faine seeke a staffe from Scripture to hold themselues by is the Papist One of their mainest grounds is in the Epstile of Iames 2. 24. Ye see then how that of workes a man is iustified Iam. 2. 24. and not of faith onely Here they ground their second iustification for Second iustification a mere inuention they would haue him that is iust to be more iustified although comparisons of greater and lesser do not make a seuerall kind but declare an increase in the same kind of iustification and not a new kind of iustification Now wheras the Apostles Paul and Iames may seeme to contradict and oppose themselues the one prouing so often in his Epistles that we are iustified by faith without the workes Rom. 4. 3. Galat. 3. 6. of the Law alledging the example of Abraham for iustification by faith whom the Apostle Iames here vseth for iustification by works We must therefore examine and scanne sundry necessarie questions for the reconciling of them as also for the remouing the aduersary from off his blind ground in this weighty point The first question to be scanned is what faith the Apostle Iames meaneth or speaketh of in this place the which he maketh so insufficient whether historicall miraculous hypocriticall or liuely and operatiue It is true that the Apostle Paul speaketh of the last as appeareth Gal. 5. 5. 6. Galathians 5. 5. 6. Circumcision auaileth nothing nor vncircumcision but faith which worketh by loue But the Apostle Iames No opposition betweene the Apostles I am 2. 19. Great difference betwixt a liuing faith and a dead faith speaketh of the first namely historicall as appeareth in the 19. verse of this second chapter which he calleth the faith of diuels So then they both speake the truth the one that we are iustified by faith onely without workes speaking of a liuely faith the other that we are not iustified by faith onely speaking of a dead barren and counterfet faith The second question to be scanned is what iustification the Apostle Iames meaneth for there is a twofold iustification as there are sundry sorts of faith First therefore we are iustified before God of which iustification the Prophet Dauid speaketh Psa 32. 1. 2. Blessed is that Rom. 43. Psal 32. 1. 2. man vnto whom the Lord imputeth not his sinne Of which righteousnesse and iustification the Apostle Paul speaketh who saith That Abraham beleeued and it was Gods promise a sufficient ground for iustifying faith counted vnto him for righteousnesse The other iustification is before men which we haue by workes they being as euidences that we are righteous before God Of this iustification doth the Apost Iames speake for Abrahams offering vp of his sonne could not be the cause of his righteousnesse before God for his Rom. 4. 18. faith in the promise was reckoned vnto him for righteousnesse thirty yeares before he offered vp his sonne Therefore before God was his faith not made perfect through workes but before men Besides we reade of but few workes that the theefe on the crosse wrought Yet Luke 23. 42. 43. through faith was he iustified and the heauenly paradise promised vnto him The third question to be scanned is what works the Apostle Iames meaneth whether workes going before or after faith It is certaine that the Apostle Paul speaketh of workes going before faith which he denieth to be able to iustifie vs as appeareth Galath 5. 2. 3. 4. Behold I Paul say vnto you that if ye be circumcised Gal. 5. 23. 4. Christ shall profit you nothing for I testifie againe to euery man which is circumcised that he is bound to keepe the whole Law Ye are abolished from Christ whosoeuer are iustified by the Law ye are fallen from grace But Saint Iames speaketh of workes which follow faith as appeareth in the 18. verse Iames 2. 18. In nature causes of things go before their effects where he saith thus Shew me thy faith out of thy workes and I will shew thee my faith by my workes Besides the author to the Hebrewes declareth that Abrahams obedience and sacrifice was a worke following faith for he saith That by faith Hebr. 11. 17. Abraham offered vp his sonne Isaacke Workes then that follow Iustification cannot be the causes thereof wherefore the Apostle Iames must needs speake of Iustification before men and not before God The fourth question to be scanned is touching the persons with whom they haue to deale a distinction is very apparent Rom. 103. The Apostle Paul was to deale with pharisaicall hypocrites and Iewish teachers who held and taught that vnlesse they obserued the law of Moses they could not be saued But the Apostle Iames was to deale with carnall libertines and Epicure-like professours who boasted of a barren faith and neglected to bring forth the fruits of righteousnesse Many there were that vpon the preaching of faith gaue libertie to the flesh and thereby became the seruants of corruption as the Apostle Peter witnesseth 2. Pet. 2. 18. 19 therefore there must needs be necessitie of their seuerall doctrine and no opposition in it the one being to deale with such as too much preferred workes the other being to deale with such as too much neglected them From whose examples People of different qualities must haue different doctrine preached vnto them the Ministers of the Gospell may learne that one kind of doctrine cannot be necessarie at all times in all places and to all persons therefore must they take heede to their flockes wisely and perfectly to guide by the rule of faith in the life of life for Whatsoeuer is not of faith is sinne Vse 5 The fift vse is an admonition against ignorance Our doctrine will not giue vs libertie nor licence to pleade for simplicity Knowledge very necessarie to the life of faith Christians may make some vse of Satan for he knowes much and laboureth much Pro. 8. 10. 11. for where there is blindnesse in the iudgement there cannot be but sin in the practise Therefore search we for knowledge as for hid treasures let vs make choise of wisedome before gold and preferre it before pearles But for our better proceeding consider we of some motiues and speciall inducements The first is the necessitie of knowledge Our grand enemy the Diuell is subtill and well practised in our manifold corruptions yea he vnderstandeth historically the Scriptures he rageth in these last and worst dayes insomuch that although he cannot hinder many from profession yet he keepeth many from sauing knowledge driuing men into extreames conceits and base absurdities Pray we therefore earnestly for a sanctified vnderstanding Secondly knowledge

of the Prophets which may appeare first from the I●di●●r For no prophesie in Scriptures is of any priuate motion but 2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost Looke we at Moses and the Prophets Christ and his Apostles and we shall finde their tongues to be Esay 6. 7. Scriptures without errour touched with coles from Gods Altar and the spirit of Elijah to be doubled vpon Elisha yea they were all filled with the holie Ghost and spake as the Spirit gaue them Acts 2. 4. vtterance What words of grosse impiety or rather blasphemy dare the Papists vtter concluding these sacred writings without the authoritie of the Church as not authenticall Yea they authorize Canons to be as orthodoxal as the Scriptures O palpable blindnesse nay horrible blasphemy But let vs proceed As the truth of Scripture appeareth by the Inditer so also by the matter it selfe there in The pure word of God surpasseth all humane learning That which man by his wisedome cannot do God by his word and spirit can do contained How doth it discouer sinfull mans particular thoughts lusts affections which humane reason was neuer able to discerne nor any Philosopher by humane wisedome able to declare Besides what articles of faith although not against reason yet aboue reason For in naturall vnderstanding God is not all iustice and no mercie but if there were not a Redeemer it should be so therfore although reason can teach that he must be God that must satisfie the infinite iustice of God for sinne yet that this Redeemer should be God and man is aboue reason For this cause is his name called Wonderfull Vnspeakeable was the Esay 9. 6. worke of creation and wonderfull the worke of redemption This is the Lords Psal 118 23. doing though it be maruellous in our eyes and Let him that glorieth glorie in the Iere. 9. 24. Lord. Besides nothing but this word is able to minister comfort and reliefe in all distresses of body and minde The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule and giue it ful contentment and satisfaction Athanasius concludeth more perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Synod to be in the Scriptures then all the Synods he therefore that beleeueth God must beleeue the Scriptures for whatsoeuer is not of faith is sinne Reason 3 The third reason is taken from the sufficiencie 2. Tim. 3. 15. of them they being able to make a man wise to saluation through the faith which is in Christ Iesus But saith the Aduersary they are imperfect therefore they require a supply from the Apostolicall Decre●alls of the Church O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe and prop his omnipotent power and incomparable worke with the reeds of Aegypt Basil saith that the Scriptures Scriptura cōmune promptuarium bonorum documentorum Basil mag in psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. li. ● ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial ● cap. 6. are the rich treasury of the King of glory full of pearles and precious stones wherein the Christian may furnish himselfe with necessaries either for his general or particular calling Yea how haue the ancient Fathers Tertullian Irenaeus Theodoret Augustine made them their stay confessing them to be the vnmoueable ground of faith the pillar of truth How haue they commended them by their example doctrine to all succeeding ages as sufficient to make the man of God absolutely perfect vnto euerie good worke Nay further how haue they expresly published vnto posterities Hieronym in Mat. 23 Quod de Scripturis authoritatē non habet eadem facilitate contemnitur qua probatur that is Whatsoeuer is not authorised by the holy Scriptures it may as easily be reiected as receiued Wherfore although such Babylonish and Satanicall spirits in their height of pride dare attēpt to weaken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and sufficient Psal 19. 7. yet let all that feare the Lord conclude with my Text that Whatsoeuer is not of faith is sinne Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise from the worke truly and sincerely Faith onely the ground of sound assurance and comfort wrought the which cannot be truly and constantly expected of me without full assurance in my soule and conscience that I haue throughly endeuoured to obey God in all things according to his will being truly humbled at the sight of my manifold failings and imperfections For euangelical perfection consisteth in these graces faith vnfained humiliation with an earnest endeuour God in his Sonne accepting the truth of our endeuours as perfect works The which euidently appeareth by the testimony of the Apostle who although he delighted in the law of God concerning the inner man yet was he constrained to cry in the bitternesse of his soule O wretched man that I am Were our actions Rom. 7. 22. 23 24 perfect what necessitie were there either of humiliation or faith but Euangelicall righteousnesse requireth both humiliation to bring vs to faith faith for the apprehending of that imputed righteousnesse which is by Christ Hence then is disclosed the naturall estate of many who bragge of an endeuour to serue God but wanting the cleare sight No discerning of imperfection no endeuouring after perfection of imperfections in their best actions they come not to the grace of sound humiliation and so remaine carelesse neglecting the meanes of grace as constant hearing praying conferring meditating whereby more knowledge and greater strength is to be obtained they being ignorant of an vniuersall and renewed obedience enioyned the people of God Since therefore his will must be our will and his word an absolute rule for the squaring and ordering of our generall affaires in the courses of true pietie and vnmixed holinesse how fraile Hope with out faith but a vanishing shadow and comfortlesse is that vanishing hope which is not supported with this staffe of Faith What comelinesse were it to preferre the daughter before the mother but that groundlesse actions must needes end in fading vanities seeming shewes in base hypocrisie Now the Scriptures tell vs that we are saued by faith and vnto this grace belongeth the promises for that grace which bringeth vs Christ bringeth vs all things what then can surely Rom. 8. 32. be expected without the life of Faith Dauid therefore first layeth the ground and then applieth I shall not be confounded Psal 119. 9. when I haue respect vnto all thy commandements And Paul gaineth his assurance and triumpheth in his expectation from this vnmoueable ground I haue fought a good fight I haue finished my course 2. Tim. 4. 7. 8. I haue kept the faith from