Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	law_n	moral_a	6,981	5	10.1641	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86678	The divine right of government: [brace] 1. naturall, and 2. politique. More particularly of monarchie; the onely legitimate and natural spece of politique government. VVherein the phansyed state-principles supereminencing salutem populi above the Kings honour: and legitimating the erection of polarchies, the popular elections of kings and magistrates, and the authoritative and compulsive establishment of a national conformity in evangelical and Christian dutyes, rites, and ceremonies, are manifested to be groundlesse absurdities both in policy and divinity. / By Mich: Hudson.	Hudson, Michael, 1605-1648.; Stent, Peter, fl. 1640-1667, engraver.	1647 (1647)	Wing H3261; Thomason E406_24; ESTC R201931	147,691	220

new Evangelical sanction from God the Redeemer who as he renewed the nature of man so did he also renew the same law of nature for a new Evangelicall law and rule whereby to measure these new Evangelicall duties which are as necessarie to Salvation now under the Gospel as S. Paul proves 1 Cor. 13. as the Legal duties were under the Law and old Covenant of works which severall duties are the same in substance being measured by the same Law and Rule but different in circumstances First in their Objects For whereas under the old Covenant of works God the Creator was the adaequate and Immediate object of our love and duty Now the Immediate and adaequate object thereof is Christ the Redeemer 2. Circumstance wherein they differ is in the manner of performance which under the old Covenant was to be proportioned to the utmost exactnesse of a most perfect Law but now under the new to the utmost exactnesse onely of our most Imperfect abilities And this new Evangelical Law is that whereupon Christ will pronounce that fatal sentence of Eternal life or death upon all men at the day of judgement as himself affirmeth Mat. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you will Christ say to them on his Right hand Not because they were Wise or valiant or Rich or Noble nor yet because they had preached and wrought Miracles and cast out Devils and prophesied in Christs name but because they had fed the hungry clothed the naked comforted the sick relieved the stranger fatherlesse and widow And therefore because this new Commandment of Charity which is the ground of these duties is of so necessary concernment for the Salvation of all men The Holy Ghost did alwayes expresse those practical truths which relate to Charity in plain Grammatical words and precepts as wel before as after Christs Incarnation whereas these speculative truths which are the Object of our Faith and these blessings also which are the proper Object of our Hope were commonly represented unto the Church in the old Testament by Types and Figures Ob. S. Paul in disputing this point of Faith and works in his Epistles to the Romanes and the Galatians concludes Faith alone to be sufficient to Salvation and excludes works as Impediments rather then helpes thereunto Sol. There be three sorts of works grounded upon three severall Lawes 1. Ceremoniall works which were grounded upon the Ceremoniall Law which was abrogated by Christ and these S. Paul utterly excludes as altogether unprofitable 2. Legal workes which were grounded upon the Law of Nature which was the ground of the old Covenant of works And these S. Paul excludes as altogether Impossible 3. Evangelicall works which are grounded upon that new Law which Christ prescribed Iohn 13.34 A new Commandment give I you that you love one another Which new Commandment cannot be understood of that Love which was the complement of that law which was the ground of the old Cov. of works for that was an old Commandment given by God at the first Creation before Christ was thought on either by man or Angels but must necessarily concern this Evangelical love and Charity which relateth to Christ the Redeemer and is the Complement of this new Evangelical Law whereupon this new Covenant of Grace is grounded And these Evangelicall works are as necessary to Salvation as either Faith or Hope from which it cannot possibly be separated as is evident in the converted Thief For I am sure the Salvation of that Thief was atchieved by as great a mercy from God and as little merit in himselfe as could be expected in any man that is saved For we never read of any grace that he had or any good work that he did till he was upon the Gallows when the shortnesse of his life could not afford opportunity for many and yet in that short historie of his short life we shall find a record of his Charity as well as of his Faith and Hope For in the first place he rebuked his blasphemous companion there was an act of his Charity Secondly he justified Christs innocencie and acknowledged his power and donimion there was an act of his Faith Thirdly he prayed to receive the blessing of life by Christ there was an act of his Hope Luk. 13.39 And therefore by reason of the inseparable connexion of these three Evangelicall Graces the holy Ghost doth sometimes attribute salvation to one of them alone but that is in opposition to all Ceremonies or legall duties and perfections but never in opposition to any one of the other two concomitant graces of the Gospel Before I passe from this point of Charity I shall crave the Readers leave to digresse a little in the recommendation of her results arising from the circumstances observable in Christs new Commandment of Charity to the observation of our new Pharisaicall Gospellers who disdaine all men of a different perswasion from themselves as Heathens and Publicans 1. That the Traitor Judas was amongst the twelve when Christ gave them this new Commandment to love one another therfore it was never Christs intent to prohibit communication in publique and Christian duties with any who did publiquely professe themselves members of Christs Church unlesse where the parties obstinately either persevere in such hereticall opinions as are manifestly destructive to the grounds and principles of Christian faith Or else obstinately persist in such notorious and scandalous courses of life as publickly declare them void of Christian Charity For after this Commandement Christ himselfe did administer the Sacrament of his bodie and blood to Judas as appeares Luk. 22. although Christ himselfe was not then ignorant that Judas intended to betray him that night 2. That Saint Paul was not amongst the twelve when Christ commanded them to love one another though he was then a Chosen vessell and Judas then a Reprobate And therefore Christ did never priviledge us to Judge or Condemne any man much lesse to injure or defraud any man under pretence that he is a Reprobate and an Enemy to God for such presumptuous Intrusions into the Councells and secrets of God is an Idolatrous Arrogancie which the very Angells of God dare not adventure upon For what man could have judged Saint Paul to be a member of Christ at eleven of the clock that day which was the day of his conversion when he was posting to Damascus with strong Commission from the high Priest and a stronger Resolution in himselfe to persecute all people of all sexes who professed Christ Acts 9. And when Christ told the twelve of that abominable treason which should be acted that night against himselfe by one of them the eleven no more suspected Judas then they did one another as appeares John 13 2● And therefore seeing these high Saints could not determine either of the salvation of Paul or damnation of Judas no not six houres before the Lord himself publickly declared his own determinations concerning

〈◊〉 i. e. reddendi aesari quae sunt Caesaris 2. For Kings more especially that they may truely understand the due limitation of this Commission and in what things God hath reserved the power entire to himselfe and to conscience his highest and most immediate deputy and substitute for direction of the Kings duty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. reddendi Deo quae sunt Dei For as it is sacrilegious in Subjects to intrude upon the sacred Rights and Prerogatives of Kings and to act in any thing as Judges or Commanders without Commission from him so is it much more sacrilegious in Kings to intrude upon the more sacred Rights and Prerogatives of God and to act as Gods Lords and Masters over their Subjects in those matters whereunto their Commission from God doth not extend nor invest them with a right of power and dominion over their Subjects Now to give a direct answer to this Quaere it will be requisite to premise some distinctions concerning the object of Politicall Cognizance which is two-fold viz. Objectum per se Objectum per accidens 1. Objectum per se which is the direct and immediate Object of Politicall Cognizance consists in the Fundamentals and Essentials of Politick Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over all persons within his Dominions both Ecclesiasticall and Civill 2. Objectum per accidens which is the indirect and accidentall Object of Political Cognizance consists in the Contingentials of Politique Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over some persons of both sorts whether Ecclesiasticall or Civill but not over some of either sort although they be his native Subjects inhabiting within his owne Dominions The discussion of which two points manifesting what doth fall directly and what ex accidenti within the sphere of Politicall Cognizance will be a full and direct Solution of the former part of this Quaere from whence it will be easie to conclude what are extra-regalia and Metapoliticall matters The judgement whereof God hath reserved immediately to himselfe and conscience his immediate Deputy and Vicegerent in all humane affaires and wherein the King cannot exercise either his Legislative or Judiciarie power without guilt of sacrilegious intrusion which will be a direct and full answer to the latter part of this Quaere The point which our method presents unto our scrutiny in the first place is the Objectum per se of Politicall Cognizance which as we said consists in the Essentials and Fundamentals of Politick Government which are twofold viz. Nativa Praeternativa 1. The Native Fundamentals and Essentials of Politick Government are such causes and matters as were of Political Cognizance upon the first originall Institution of that Government when mans innate knowledge and native light of understanding was sufficient for the direction of his duty without the help of positive Lawes and Statutes and the native rectitude and inclination of mans will was sufficient to excite the performance of his duty without the help of any Judiciarie inducements either Compensatorie or Vindicative But for the more full and facile investigation and discovery of these Fundamentals and Essentials these two expedients are conducible 1. The consideration of the time when 2. Of the grounds whereupon Politick Government was first instituted by God 1. The time when Politick Government was first instituted was immediately upon mans first creation in the state of Innocency and under the old Covenant of Workes for Politick Government as we formerly manifested is a naturall blessing enabling man for the due performance of his naturall duties and grounded upon the fifth Commandement of the Morall Law prescribing honour to Parents which commenced upon mans first creation before Adams Apostasie by virtue of which law of Nature the Herauldrie of Sub Supra did then receive a being amongst men and Parents by virtue of that naturall law were invested with a power and dominion over their Children and Children obliged unto the duties of subjection and obedience to their Parents So that though Adams sinfull prevarication had never devested himselfe and his posterity of their native Prerogatives yet this graduall Herauldry of Sub Supra supereminencing Parents above their Children should have had its due and naturall influence upon mankind For even Christ himselfe although totally exempted from all manner of enormous guilt both actuall and originall yet was not exempted from this duty of subjection to his parents Luke 2.51 Whence it is manifest in the first place that the Native Fundamentals and Essentials are onely naturall duties consisting in the right use of those naturall blessings wherewith God did invest man upon his first creation before his Apostasie purposely to enable him for the exact and due performance of those duties which God required of him in the state of Innocency under the old Covenant of Workes And therefore as the duties which God did then require of man were partly Internall partly Externall so did he conferre upon man two sorts of naturall blessings correspondent unto these duties 1. Internall blessings which are bona animi or the blessings of the soule 2. Externall which are bona corporis fortunae the right use of which two sorts of naturall blessings is the very summe and substance of all the naturall duties expressed in the Decalogue or law of Nature which was the Rule of all humane actions before Adams Apostasie For the regulation of all Internall acts of the understanding and will which are the faculties of our soules was prescribed in the first and last precepts of that law of Nature And the regulation of all Externall actions concerning the body and those naturall creatures which God made for the use and service thereof was prescribed in the other eight And other duties then these were not at that time either knowne unto man or required of him by God so that no Politicall or Monarchicall power could possibly at that time be extended to any other matters but onely these naturall duties prescribed in the Decalogue A further restriction also of which power is prescribed in the second expedient conducing to the Investigation of the Native Essentials and Fundamentals of Politick Government which is the grounds whereupon it was instituted 2. The grounds of the institution of Politick Government are two viz. Primarie and Secondarie 1. The Primarie ground is the power of communicating a being and existence which indeed is the very ground whereupon the Holy Ghost doth demonstrate the Deity and prove the Lord alone to be God and to have the sole right of power and dominion over man because God alone doth communicate life and being and all things unto man Acts 17.24 For because it is he that made us and not we our selves therefore we must wholly devote our selves to his worship and service as his people and servants Psal