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
A10052	Prælium & præmium. The Christians warre and rewarde A sermon preached before the Kings maiestie at VVhitehall the 3. of May. 1608. By Daniell Price Master of Arts of Exeter Colledge, and chapleyn in ordinarie to the prince	Price, Daniel, 1581-1631.	1608 (1608)	STC 20298; ESTC S113692	18,212	36

hath caused the Romaine faction to traduce vs for a solyfidian profession as if we did pluck vp good works as weeds and cast them out of dores which how much contrarie to our profession it is anie indicious ingenuous maie vnderstād So we that hold this against mē Angels that a true effectual liuely faith doth onlie iustifie so that we remoue not works from faith but works from iustifying We grant works to bee vta regni non causa regnandi Aug. Aquin. Hil. Origen as Austine speaketh and to be required necessitate praesentiae non necessitate efficientiae for as Hilary in his Comment vpon Math. teacheth Fides sola iustificat and S. Austen on the 4. of the Rom. fides sola mundat and as Origen on the same Chapter fides sola sufficit But then they replie out of S. Iames yee see saith the Apostle that of works a man is iustified and not of faith onlie Yea but saith S. Paule we conclude that a man is iustified by faith without the worke of the Lawe To reconcile both which places I saie that as we are iustified by faith without the works of the Law so by the works of the Law must our faith be iustified So that there is one righteousnesse imputed another righteousnesse excercised there is a iustice of iustification and a iustice of testification the one acquiteth before God the other approueth before men Paule speaketh of the former of these two Iames of the later The one establishing a real Christian iustifying faith Aquin. the other confuting a false fained divelish faith Aquinas in this one distinction ending this Christus iustificat effectiue fides iustificat apprehensiue opera iustificant declaratiue our works by faith faith by Christ doth iustifie vs. Our workes maie claime a part in our faith but not in our iustifying for in that great act of Cāceling the handwriting acquiting the conscience pacifying Gods anger and presenting vs blamelesse before Gods holy eies faith is wholie and solely imploied and our works not claiming anie part therein I speake not this to stoppe the blessed fountaine of good works I know that he that hath proclaimed of Mary Magdalen wheresoeuer this Gospel shal be preached mention shal be made of this woman he hath also promised that hee that shall giue to one of the lest the verie least gifte a Cup of cold water in his name shal not want their reward And therefore if any haue beene to busie in this kinde I say to such why cause ye the people to staie from their workes get ye to your burdens laie vpon the people the number of workes which they did in the beginning diminish nothing thereof for they be idle let them worke and worke continue in working that when Christ commeth to iudgment he maie finde them working and saie good servants and faithful yee haue beene faithfull in a little I will make you rulers over much enter into your masters ioy Let the vse of this doctrine mooue you al to consecrate your external and internal Vse inward outwarde actions vnto God that ye maie shew forth the vertue of him that hath called you if yee haue onlie outwarde sanctity ye deceiue others if only inward you deceiue your selues if neither inward nor outward ye deceiue God But be ye not deceiued God is not mocked S. Peter proueth that if temperance patience godlinesse brotherly kindnesse and loue be in you you shall neither be idle nor vnfruitfull in the knowledge of Christ 2. Pet. 1.8 Amor Dei saith Gregorie otiosus non est operatur magna si est si operari renuerit amor non est where the loue of God is it is not idle and where it is idle it is not Be earnest zealous religious and be ye so religiouslie zealous that you maie continue to the end for Nemini palma datur priusquam cursus conficiatur therefore God required not a working only but a cōtinuing perseuering keeping to the end For the end of that shal be rewarded O beloued shal not wee continue Tantum boni in bono quantum mali in malo shall the drunkard continue so long as his longues last the adulterer so long as his loines last the glutton while his skin the prowd man while his purse the wicked man while his life and shal not we continue To the ende that you maie continue to the ende Remember that God in his Arithmetique requireth Multiplicatiō not Substraction in his iournies progreds not regredi in his Philosophie motum velociorem in fine quam in principio Mistake me not I saie he requireth motum velociorem not violentiorem for I know violent motions be vnnatural and yet there haue beene latelie so many violent motions in our Church that had not the diuine gubernation of our primū movens restrained the heat of inferiour Spheres our Church had beene on fire the Clerolaicall presbiterie had brought among vs a Cyclopical anarchy But I need not to bring these in publicke Theophilact vpon Luke obserueth that Lady Philautia Lady selfe loue was maried to the Pharisie in the Gospel Theoph. in Luk. The Pharisie I am sure is dead shee was then left a widdow The Anabaptists Brownists Barronists and Humorists are in competition yet for her The Presbiterie is corriual with them they much torture themselues in the suit we are not much troubled with them and I hope we shal be lesse I come not hither to trample them if there be anie thing good in them I honor it the exorbitancie I pitty I would they would remēber that as knowledge without zeale is not religion so zeale without knowledge is not discretion They would not then be so violent and virulent Our motions beloued they must not bee violent as these but natural it must bee a perpetual motion to the end we maie stretch out our selues but not out stretch our selues runne but not ouerrunne wee must continue in a ciuil sober sanctified course runing our race fighting our fight til wee haue finished our course we shal be sure to finde help in running comfort in cōtinuing ioye in obtaineing a reward in triumphing though al the world bee against vs yet wee shal bee as Mount Syon that shal not bee remoued as Socrates whoe neuer changed countenance or as the Cypresse tree which neuer changeth colour Troubles maie assault the godly but neuer insult ouer them they shall haue a refection in their affliction and Consolation after desolation post praelium praemium and so J come frō praelium to praemium my second part I will giue him power ouer nations were there not greater reward for delightinging in the Lord then the delight of that delight the ioie of that ioie ● Pars. the plesure of that pleasure it were sufficient dilectionis nulla maior expetenda est remuneratio quam ipsa dilectio saieth leo But behold the bountifulnesse mercy liberalitie munificens of our good god hee inciteth and

here hee is a Catholike I will giu● him power over nations here he is Defēder of the faith A Conquerour a Continuer a King a Christian Catholike Defender of the faith In a woorde in these woords ye shal finde a Conflict a Conquest Martyres miserie Saints dignitie the state of seruants in this life laborious the state of Saints in the life to cōe glorious a precept to take vp the Crosse a promise of the Crowne an exhortation from God to man a Cōpensation for man from God All this in these wordes hee that ouercometh and keepeth my woorkes to the ende I will giue him power ouer nations Obserue breefly these 2 parts praelium pramium Diuis praelium admortem praemium advitam a warre and a rewa●d warre to the end the end of that end to be rewarded In praelio in the warrfare obserue 1 that the true Christian must ouercome Subdiuis He that ouercometh 2. that he must continue and keepe my workes to the end in praemio the reward obserue 1. the giuer promising I will giue him 2. the gift promised power ouer nations ●hus you see the body and soule the heauen earth of my Text the parts and particular circumstance thereof of al which in their order and first of the first He that ouercometh Man the Modell of the worlde in respect of his miserie 1. Obs hath his life cōpared to things most momētary by Eschilus to smoak by Varro to a bubble by Crates to hey by Socrates to a Iourney by Epictetus to a Torrent by Pindarus to a shadowe by Plutarch to a Flower by Petrarch to a feather by Iacob to a Pilgrimage Gen. 47.9 wherin is casualtie by Dauid to a span Psa 39.5 wherein is breuitie by Hosea to a cloud Hosea 13.3 wherein is mutabilitie by Paul to a Race 2. Tim. 4.7 wherin is Celeritie by Iames to a vapour Iames 4.13 wherin is inconstancie by Iob to a warfare Iob. 7.7 wherin is much conflicting miserie God that is himselfe a man of warre Exod. 15.3 made man also to bee a man of warre Gen. 3.15 put emnitie betweene the woman and the serpent betweene the feed of the woman and the feed of the serpent In the 3. of Genesis you maie see the begining of this warre there was the first quarrell about the first broken head Genes 3.15 hee shall breake thine head and thou shalt bruise his heele here vpon the challenge was proclaymed the Campe pitched the battell fought and the hatred continued euen to this houre Herevpon God prouided for man an armour knighted him a Christian prepared the Cross for his ensigne blood for his Colours Christ for his Captaine and taught his hands to fight his fingers to battel so that now Iob maie trulie speake Militia est vita hominis super terram non super coelum qui super coelum triumphant non sub terra qui sub terra quie scūt sed super terram quia qui super terram pugnāt Tsaba as the Hebrews read a continuall dimication or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greekes a Piracie by sea a Conspiracie by land or a temptation as the septuagint trāslate it a Conflict Combat battel a warring agonizing kinde of life in which al quoad maius minus haue their partes as Petrarch obserueth Hic in castris ille in Rostris in scholis in memore an agro in pelago in palat so hic ferro corpus ille animum dolis hic argutijs linguam armat hic pedibus ille equo hic currit ille nauigat omnes militant Many striue saith the Apostle but one receaueth the Crowne so many sight but there is but one sort of souldiers that receaue the reward Benaiah was honorable among thirtie but he attained not to the first 3 And so many a Benatah may fight and yet in fighting not attaine to the holie warfare of the Trinitie which is the first three Therefore as there is a Soe runne that ye maie obtaine so also is there soe fight that yee maie ouercome Non pugnanti sed vincenti Not to him that fighteth but to him that ouercommeth the aime the marke the scope the end the Cynosura the Causa Causae of our fighting to ouercome To him that ouercommeth But is man able to overcome hath he power to wil wil to desire desire to effect effect to continue Hath he strength to stand that is so weake force to fight that is so wearie meanes to ouercome that is so vnworthie The Pelagian and his heire apparant of that heresie Bellarmine in his 5. book de gratia libero arbitrio Bel lib. 5. de gra lib. arb answere that man though he be seeble weake wearie vnworthie yet hath he liberty and strength and free wil to run to continue and perseuere else were al precepts and exhortations and expositions and reproofes altogither in vaine For as the Pedestri senatores among the Papists aske what follie were it to exhort or commande vs to doe that which is not within our power or liberty to performe it were as if a man should exhort one to runne which were fast inclosed in a prison For answere whereunto I saie Austine by anticipation in his booke de gratia libero arbitrio answereth Bell. argument in his booke de gratia libero arbitrio Ideo Deus c. Therefore God commaundeth somewhat that man cannot doe that man maie learne to seeke abilitie of God to doe it Fides enim impetrat quod lex imperat for faith obtaines from God by praier what God prescribeth to man by law So that the Imperatiue in God begets an Optatiue in man not an Operatiue and therfore whē in David in one verse Psal 119. we read Tu praecepisti thou hast charged that we should keepe thy commandements hee addeth vtinam sic vie meae parentur O that my waies were made so direct that I might keepe thy statures his commande excitants gratia his assistance operans gratiam Commandement maie extende further then strength but Gods assistance stretcheth as far as his commandement He hath not only in an Actiue commāded Reuertere Returne but also in a Passiue Convertere be thou conuerted and therefore mans power is neuer operant vnlesse God be Cooperant We are al as spring lockes shut wee can of our selues not open for our naturales Potentiae Aquin. as the schooles speake be become naturales impotentiae and as S. Austine speaketh Libero arbitrio male vtens homo se perdidit ip sum So that whosoeuer will ascende Iacobs ladder must acknowledge still Dominus super scalā and howsoeuer the sword of the Lord and the sword of Gedeon maie goe togither yet the hand of Gedeon or the sword in his hand or the edge on his sworde is not able to pierce vnlesse God giue power Non enim tam agimus quam à Deo agimur Zanch. saieth Zanchius for man