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	righteousness_n	work_n	41,517	5	6.8201	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91248	Jus regum. Or, a vindication of the regall povver: against all spirituall authority exercised under any form of ecclesiasticall government. In a brief discourse occasioned by the observation of some passages in the Archbishop of Canterburies last speech. Published by authority.	Parker, Henry, 1604-1652.; Hunton, Philip, 1604?-1682,	1645 (1645)	Wing P404; Thomason E284_24; ESTC R200064	30,326	40

and his next words demonstrate clearly what opinion he had of his Judges whom he compareth to the Danes when Heathens to the fury of Wat Tyler and his fellows to the malice of a lewd woman to a persecuting Sword and lastly to Herod and to the persecuting Jews and maketh the charge against himself to look like that against St. Paul in the 25. of the Acts and against St. Stephen in the 6. of the Acts To whose cases his had no more resemblance then it had to the 3. Childrens for St. Paul and St. Stephen were persecuted for opening the kingdome of heaven by shewing a clear way to enter therein by a true and lively faith grounded upon the death and mediation of Jesus Christ onely without any reference to our selves and our own merits But he on the contrary did what in him lay to shut the kingdome of heaven to such as was desirous to enter directing them into false wayes such as could never bring a man thither For if the old Israelites by following after the Lavv of righteousnesse attained not into the Law of righteousnesse because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. and therefore were excluded from the promises what must become of them who going about to establish not the righteousnesse of the Law which once was the ordinance of God but a righteousnesse of their own prescription consisting for the most part in externall rites and ceremonies commanding the observation of them as the principall part of Gods worship and of mans duty when in the mean time they neglect the ordinance of God which is their Ministeriall office consisting chiefly in reforming of the will and informing the understanding by the operation of the Word preached which may be performed by Information and Instruction but can never by any authority or command for there is a vast difference between him who endeavoureth the production of desired effects by the operation of necessarie and appointed means and him who commands onely the performance of the like effects without the application of such means as are necessary for the one requireth an omnipotent power the other may be performed by a creature of a finite capacity What affinity or resemblance then can my Lord of Canterburies case have with St. Pauls or St. Stephens who suffered under the rage of the people for offering their pains to shew them onely a clear and infallible way for purchasing the kingdom of heaven which was left to their own choice to beleeve or not beleeve But my Lord of Cant. neglecting the wayes of St. Paul and St. Stephen consisting onely in demonstration and in the efficacy of perswasion for the obtaining of their purposes and ends was legally processed and condemned for making use of externall force and compulsion for the obtaining of his which St. Paul nor St. Stephen never did and moreover he having screwed himself into the favour of the King did make the Regall Power instrumentall to his ends and which among other things is inexcusable did endeavour to lay the odium and obloquy of all upon the King when it could not otherwayes be defended as if that had been sufficient that he was onely instrumentall to the Kings commands when it was too well known that he was the director of those commands And as his case differed from theirs in the means so must it differ likewise in the ends for the end of all their labour and pains was to bring men in subjection to the will of God by declaring unto them the power of God and of the Deity and manifesting the inexpressible love of God to mankind in sending his onely begotten Son into the world to take upon him our humane nature and expounding unto them the vertue and efficacy of Christs death and resurrection but the end of his labour and pains was to bring men in subjection to his own will by making them sensible how dangerous it was to offend him For he took more pains to inflict punishment on such as offended him then to instruct such as were ignorant But odious is his next comparison comparing himself with Christ and his accusers to the Pharises who having accused Christ for fear that if they did let him alone all men would beleeve on him and the Romans would come and take away both their place and Nation Concluding from thence with a prayer to God that God would not reward this people as then he did the Jews for their causlesse fears and unjust sentence but the cases being so different and the comparisons so odious it were a superfluous labour to go about to inform any mans understanding in the discovery Nor needs any time be spent in detecting his vain presumption and arrogant boasting in applying that deserved triumph of Saint Paul to himselfe as if he could no lesse truely then Saint Paul did say by honour and dishonour by good report and evill report as a deceiver and yet true he was now passing out of this world for it is manifest that he coveted and courted that honour which Saint Paul accompted but losse and dung and did runne a cleer contrary course to Saint Paul for Saint Paul accompted it no shame To the weake to become as weak that he might gaine the weake nor to be made all things to all men that he might by all meanes save some but hee accompted it not onely a shame but an indignity to condiscend one jot to the weaknesse of any man and rather then hee should bee crossed in his purpose and will those gifts and abilities which God had bestowed upon him for other purposes and ends and that credit and esteeme which he had purchased with his Majesty by those gifts and abilities and in reverence of the holinesse of his calling should bee all imployed to ingage King and Kingdome in a War as was evident by the Warre with Scotland especially after the first pacification at the camp neer Barwicke But having taken all this paines in a generall justification of himself to the people who were his Auditors at length he thinkes of it not amisse to speak of some particulars and first is he bold to speake of the King who he saith hath bin much traduced by some for labouring to bring in Popery which he might truely affirme If any such affirmation had been made of His Majesty but the truth hereof is prevaricated as other truths are by him and made useof for his own justification rather then for the Kings the King being rather aspersed then justified by such manner of justification for no man did ever affirme that the King was a Papist as is here implyed nor that His Majestie did labour to bring in Popery as is here affirmed but that he was overreached by the subtilty and fraud of some and he himselfe esteemed the principall deceiver and undermyner of the King and it alwayes hath been one of his chiefest subtilties so to confound

hath been judged already by the unappealable judgement of God to be an evidence of want of faith in him who commits it and doth take pleasure and delight into it which is made manifest and apparent to men by a perseverance in it onely and therefore it is the sentence of God and not of the Minister the Minister being onely Gods Herauld or messenger to declare to others the revealed will of God and for doing thereof he hath an expresse warrant from God recorded in Scripture nor must it be any part of the Ministers purpose to send any man to hell but purpose and intention of doing execution upon the offender is essentiall to authority and inseparable from it but onely to prevent what in him lieth his going thither for albeit that the Ministers sentence being rightly pronounced be ratified in heaven which is undenyable yet may it be recalled again but never at the Ministers will and pleasure which at sometimes is incident to authority but by the contrition and repentance of the obstinate party publikely promising and vowing his amendment upon which evidence the Minister may pronounce his absolution receiving him again into the bosome of the Church and admitt him againe into the Communion of Saints and this sentance is likewise ratifyed in Heaven If the parties repentance be unfained and sincere which notwithstanding may be hypocriticall and dissembled in him albeit he doth refraine and forbeare from the performance of that wherein he gave the offence and scandall and doth moreover proceede to amendment of his life not onely in that particular but doth walke unblameably and without any deserved reproofe from the judgment of men in all other howsoever upon a visible purpose of amendment the Minister not onely may but must receive him againe into the bosome of the Church and admit him againe into the holy Communion with others so that nothing is left to the will of the Minister nor to the finall judgement of the Minister but all is referred to the will and knowledge of God and where will and knowledge are excluded their Authority is wanting and though much may be effected and brought to passe by them yet whatsoever is effected deserves not the name as differing from the nature of Authority and the Ministers of Christ having no Authority in those things wherein they cannot ere so long as they follow the cleare light revealed in Scripture they can much lesse have any Authority for such things which flow from their owne Invention nor can they inforce obedience by any spirituall meanes or censures of the Church unto any thing whereof they themselves are Authors when no spirituall meanes are compulsive in regard of the Instrument that must apply them and whatsoever efficacy or vertue they have yet may they never be applyed for the inforcing of any thing whereof man is Author for then it would follow that the will of man or something proceeding from the will of man would be a rule to the Justice of God when one man must be as a Publican or Heathen and consequently uncapable of the fruits of Christs death for disobeying onely the will or something depending upon the will of another which no man dares to affirme and having no compulsive meanes to inforce obedience they can have no legislative power of making of cannons and constitutions binding to the conscience for a law without a penalty or power sufficient to inforce it is no law nor neede they have any such power for such a power is not conducible at all to that end of Religion which is committed to them to their care and paines but is destructive to the end of government for Religion hath a two fold end the one respecteth God the other man the end of religion in respect of God is to glorify God that man who was therefore created to glorify his Maker should by a true knowledge of the true God glorify him aright and the end of religion in respect of man is to bring a man from all confidence in himselfe or the creature to rely upon the Providence and goodnesse of God who is the Creator to the end he may renounce his own righteousnesse to be made partaker of the merits and Righteousnesse of the Sonne of God the Redeemer of Mankinde that by faith in him he may obtaine grace and some measure of sanctification in this life for the remission of sinnes and fruition of Glory hereafter and for this end of religion no humane lawes do contribute any thing at all for unto this the Scriptures are sufficient being compleate in themselves and the chiefe duty of the Ministers of the Gospell is to explaine and expound the true meaning of scripture to others for doing whereof they should be learned in all necessary learning and skilfull as also have a lawfull Calling by a lawfull Ordination and for which it is very fit that they be set apart from all other imployment and have a sufficient maintenance that they may the better attend that to which they are called but for the other end to glorify God humane lawes doe contribute much but they are required of Christian Kings and Magistrates and not of Christian Ministers for God did from the begining put Authority into the hands of the Magistrate and endowed them with effectuall meanes for inforcing of obedience to what should be commanded by them so did he never in the hands of the Priests and Levites under the Law nor of the Apostles under the Gospell and by consequence into the hands of no Ministers whatsoever succeeding them and God doth require of the Magistrate to improve his Authority which is the talent that God hath given him for the gaining of others by force and compulsion when no other meanes will prevaile to the performance of those dutyes that are required of them as he requires of all who are called to labour in the Ministeriall function and office to imploy their gifts and graces which are the talents bestowed upon them painfully and dilligently for the enlightning of the understanding of others whereby every exalted thought and imagination may be brought downe which the Magistrates Power and Authority can never reach for the Power of the Magistrate reacheth no further then to the outward life conversation when the operation of the Ministry subdueth the will and therefore the principall care of the Magistrate is and ought to be to enforce men to live uprightly and justly as they ought to doe for by so doing men glorify God but this is not all the glory that is to be performed by man to God for besides there must be a ready submission to the Will of God springing from a perfect love to God and grounded upon an assured confidence of Gods love to us which may be begotten and kindled in a man but can never be inforced and to this duty tendeth the Ministers paines and labour but it is and ought to be the Christian Magistrates care to provide

Congregations so long as it is entertained and received in the beleef as a sufficient ground or warrant for obedience to what shall be ordained by it and the exercising of spirituall authority under a different form of externall government onely being a difference rather in form then substance all of them may divide unity in the ends and consequences of government by dividing of Authority which is the preserver of unity but each of them doth admit of degrees of more and lesse according as the form imbraced is more or lesse absolute The superiority therefore of Bishops over the rest of the Clergie which may be as Independent as any other form but can never be so absolute as the supremacy of the Pope in regard it can never beget nor inforce so generall a dependencie and subjection of all men unto it wherin union and strength consisteth is never so dangerous to that State which entertains it as when it declares its Independencie and aspires to be absolute And albeit that Episcopacy doth continually endeavour and aspire to be united by the Supremacy of one of their own order because thereby they arise to a further degree of strength and perfection to which all sublunary creatures have a naturall propension inclination and desire yet can they not at all times nor whensoever they please attaine to their desires And the Archbishop of Canterbury having discovered and manifested unto the world how independent the authority of Church-men here in England was grown and how absolute they coveted to be did give a clear evidence at the same time how farre the progresse to the Popes Supremacy was advanced which is made more manifest by the concurrence and joynt endeavours of Papists of all sorts not onely agreeing with but labouring in the same designe with some of our Clergy-men and others For their indefatigable labours and renewed pains with so much blood and danger to the undertakers ever since the Reformation have all tended to that end chiefly as to the onely mark at which they have ever aymed The threatning Bals and many dangerous conspiracies and invasions in Queen Elizabeths time and the most damnable Gunpowder Treason in King James his time are clear proofs how implacable their malice hath been against all Reformation that did depose the Pope from his pretended right of Supremacy and how violently they have been transported to reinthrone him again which is but the ultimate end of all such dangerous and desperate undertakings but the immediate is alwayes and ever hath been for some particular ends to the undertakers springing from their own ambition and covetous desire of dominion and rule from which Papists are excluded by the Laws of this Land establishing the Reformation for the desire of authority and to have a command over others is a naturall desire to all ambitious men and ambition is an inherent quality in all men flowing from the operation and effectuall working of the spirituall substance of the soul which coveteth to mount and aspire continually but is predominant onely in some And no man that may choose doth hazard his own life for restitution of another to his right being lost but he that hopes to participate and share with him or under him after the recovery in some proportion and measure though not in an equal degree And since the Gunpowder Treason they having not onely forborn all forcible attempts against either the life and safety of the King or the publick peace and tranquillity of the Kingdome untill the present Rebellion in Ireland did break out upon which the warre against the Parliament ensued but seeming extraordinarily and strangely converted in their dispositions and desires and of deadly and implacable enemies appearing the most dutifull Subjects of all others pretending to be the most zealous instruments for the inlargement and promotion of that power and authority which was bound by speciall interest to suppresse them is an argument of some well studied and close followed designe rather then any symptome of change of disposition for they can never change their dispositions so long as they retain their wicked principles and false doctrines which principally gives life and motion to the wickednesse of their dispositions and the desire of dominion and rule is impetuous and incessant to which they can never have a legall right in this Kingdom untill all those Laws be repealed which disable them the doing whereof and not the Kings Prerogative is a principall motive with them in all their undertakings and designes and the great potencie and prevalencie of Papists about His Majestie in all his consultations and actions do manifest and declare what their purposes and intentions are that this Independent authority of Bishops coveting to be so absolute which hath been set up of late in the Church of England and confirmed by the King and by his Prerogative Royall shall acknowledge the Pope for their Head and not the King for Popes were never so munificent rewarders of any mans deserts or duties as to part with that which they accounted their right to give it away to another and Papists were never so undutifull sons as to labour for the setting up of an Arbitrary power and unlimited Prerogative to an hereticall King when his Holinesse hath given sentence that no Heretick is capable of any Authority at all and that all men are to be accounted for Hereticks who deny the Popes Supremacy wherfore in the conclusion His Majestie must either part with that Supremacy which the Law hath given him and submit to the Popes or be deprived of all Authority whatsoever which is all he must expect from them or by their aid and assistance And the great favours which hath been alwayes shewed to Papists since the beginning of His Majesties Reigne but more especially now the partiall indulgence towards the bloodiest and cruellest of all Rebellions and to the most perfideous of all Nations the Irish accounting them for good Subjects after so many barbarous massacres and horrid executions of an infinite number of English Scottish Protestants rather then the King shall agree with his Parliament in England for the saving of the lives of his Protestant Subjects here and choosing to continue the warre in England at the expence of his English Subjects lives by whom his Majestie hath ever and must still if ever subsist in power dignity and honour and to the great perill and manifest hazard of His Majesties own life rather then break off that Cessation which His Majestie had not power to make with the Irish from whom His Majestie never received better fruits then at a great expence of treasure and of his other Subjects lives to reduce and keep them to a forced duty and allegiance and the over-ruling of His Majesties reason and judgement to approve and consent to the Popes Supremacy in Ireland which is known and acknowledged to be destructive to His Majesties Supremacy and just Prerogative rather then an extirpation of Episcopacy which is the