Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	testament_n	write_v	2,065	5	5.9964	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13836	The three questions of free iustification. Christian liberty. The use of the Law Explicated in a briefe comment on St. Paul to the Galatians, from the 16. ver. of the second chapter, to the 26. of the third. By Sam. Torshell pastor of Bunbury in Cheshire.	Torshell, Samuel, 1604-1650.	1632 (1632)	STC 24143; ESTC S101743	73,396	324

teach you but as the same anointing teacheth you of all things and is truth and no l●e 1 Ioh. 2.27 That is not for them the Apostle there entends but to plead for the Apostolike Doctrine that they needed no other Doctrine but what God had delivered unto them He gives himselfe explained in the former verse that hee would arme them against seducement Iran l 4. cap 43. These things have I written unto you concerning them that seduce you The Apostolike Church it selfe had the Spirit the Holy Ghost came downe upon them yet they had Preaching likewise witnesse their Sermons frequently recorded in the Acts. But how dare they so much dishonour the wisedome of Christ seeing he pleased to Institute them to call the Sacraments needelesse Would that onely wise God institute things to no purpose But though wee have the Spirit already yet wee may use the Sacraments Christ had the Spirit and yet hee was baptized Mat. 3.15 Non ratio ne sui sed spectantiū Qu●a vita mea morū disciplina Glos Ord. Hee then received the Spirit in the form of a Dove for our sakes not his owne Cornelius had the Spirit before he was baptized Wee must examine whether we be in the Faith and so wee must eate And what though no other thing bee in the Seale than in the Promise yet though I trust a man well I have more ground for my trust when I have his Bond so the Sacraments are intended for the strengthening of our Faith I 'le not longer pursue these Io. Sleid. Hist lib 10. Lamb. Hortensi lib. Tumult Anab Henr. Dorpius Edit 1536. they have beene strange Pitches to which many of these Enthusiasts have beene lifted They called David Georg their singular prophet and himselfe was blasphemously bold to call himselfe The Christ the Messiah 'T is enough to name such horrible blasphemies now let others enter to their part and acting 4. Against Anti vetera testamentaries 4. Against such as receive not the Testimony of the old Testament They say the face of Moses is vailed we neither can nor may see him They urge that of the Apostle to the Hebrewes In that he saith A new Covenant hee hath made the first old Heb. 8.13 But while they destroy the old they destroy the new together with the old That very quotation of their owne is urged by the Apostle from the old Testament Christ made use of it when hee Preached upon the Booke of the Prophet Esaiah Luk. 4.17 And after his resurrection beginning at Moses and all the Prophets hee expounded unto them the Scriptures Luk 24.27 And Peters Sermon Act. 2. hath much from that Tes●ament But if they say This was for the Iewes sake wee have to oppose that example of Philip to the Eunuch a Gentile an Aethiopian at that time a Christian to him Philip expounded Esaiah And how often are such Scriptures urged by Paul the Apostle of the Gentiles But Moses is vailed What will they inferre Most of the Antients understood it onely of his darke way of delivery Longe aliter nos Evangel●um promulga mus quam Moses veterem legem ●llo p lam ac apertè loqui non ●usus est ed velo faciem obduxit nos vero nihil patimur esse opertum aut oc●u●tum Chry in loc Tert. lib de Resur c. 55 Id●m lib. 5. A●vers Mar ca 1 Israel●tae rudes non potuerunt videre quod finem hahe ret lex quodque abroganda for●t Th●ophil Cyril in Io. lib. 3. cap 34. Orig. hom 12. in exod He gave things obscurely by the Gospell they are more Theophilact indeed speakes a little to what they seeme to meane The rude Israelites could not see that the Law should have an end and should bee abrogated But hee speakes soundly enough in that and not to their purpose But the Apostle hath best interpreted the mystery We use great plainnesse of speech and not as Moses which put a veile over his face that the children of Is●ael could not stedfastly looke to the end of those things but their mindes were blinded for unto this day remaineth the same veile untaken away in the reading of the old Testament which veile is done away in Christ But even unto this day when Moses is read the veile is upon their heart 2 Cor. 3.12 13 14 15. 'T is Anselms note There is a double veyle one of Obscurity in those Typicall things another of want of faith in our hearts neither of these will be plea for them to deny acqua●ntance with old Scriptures I shall deale but with one other adversary but a dangerous 5. Against Pure Sinlesse Anabaptists 5. Against pure Anabaptists such as were the Novatians and Catharists of old They say They are pure without sinne the glorious Church not having spot or wrinkle or any such thing Eph 5.27 Yea that they cannot sinne Hee that committeth sinne is of the Divell Whosoever is borne of God doth not commit sinne and he cannot sinne because he is born of God 1 Ioh 3.8 9. But we may answer Saint Iohn by Saint Iohn If wee say we have no sinne wee deceive our selves and the truth is not in us 1 Ioh. 18 Wee must therefore Reconcile him to an answer Interpreters are not agreed 1 Ambrose Aug. l 4 ad Boni● c. 7. as Augustin relates his opinion Aug de nat et grat c. 14 understands it of the state of future glory But he speakes of this life 2. Others as the same Augustine relates not de facto that they doe not sinne but de iure that they ought not Electos adver●t quasi nunquam pec●asse quoniam et si qua deliq●isset in tempore vid ntur non apparent in aeternitate quia charitas patris ipsorum operet multitudinem peccatorū Be●n serm ●● in Cant. Bern serm 1. Septuag But thus they are not differenced from unregenerate for they also ought not to sinne 3. Bernard yet more straines it to that covering love in Gods praedestination But 't is not meant of imputation for that phrase he cannot sin it cannot bee meant God cannot impute sinne 4. Augustine in one place seemes to understand it of the different condition of man that the Regenerate in this li●● Renatos in hac 〈◊〉 partim esse filios Dei ratione generationis et inchoatae renovationis partim filios huius seculi respectu vetustatis in caern● vel huc reliquae quod ergo dicuntur non peccare id de illis dici quatenus sunt Dei fisii quod verò iuben tur fateri se adhuc habere peccatum id ●●ill● dici quaetenus sunt filii huius seculi Aug. lib. 2. De pecs mer et Remis cap 8. Aug. Tract 5. in Io. Hier. l●b 1. adven Pelag Idem lib 2. adven Iovin Gernard D●sp 1. cont Fanat Thesibus 53 59. ad 70. are partly the sonnes of God in regard of generation and inchoate renovation partly the children of this

Iewes it pertained not to the Gentiles and thus it cannot rightly be said to be abrogated unto them for none can be freed from the Law but they that were under the Law Gal. 4.5 The Gentiles were no more under Moses his Law as being the Law of Moses than the Romans under the lawes of Lycurgus or Solon the law-givers of Lacedemon and Athens The Gentiles sinned not against Moses hi● law but against the law of Nature and therefore are they said to have sinned without Law Rom. 2.12 Yet for substance this Law is the same with that of Moses the Decalogue for when the Gentiles which have not the Law doe by nature the things contained in the law These having not the law are a law unto themselves Rom. 2.14 Concerning the s●aelites some of them beleeved some of them persisted in unbeliefe of the former of these there is not any Question but they were freed Christ was given to redeeme them that were under the Law that they might receive the Adoption of sonnes Gal. 4.5 And of these we may understand the Scriptur●s of the first position The latter sort though they were not freed by Christ because not in Christ yet now they are nec Mosaici nec Christiani properly neither Christians nor Mosaickes because Christ howsoever is the end of the Law therefore they are without ceremony and without law as being but usurpers upon that which they still hold and use To Beleevers it was not given as from Moses and therefore none of them are obnoxious to it as his for though they embrace the same commands that Moses gave yet they are not subjects to it but as now theirs by Christ A New Commandement I give unto you That ye love one another Iohn 13.34 ' Tts a Commandment for Christ is a Saviour and a Lord 'T is a New one for wee have it from the hand of our Christ 2. The Causes why law should be abrogated These were 1. That the Gentiles might be called Now in Christ Iesus ye who sometimes were afarre off are made migh by the bloud of Christ for hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.13 14 Whatsoever was Intergerinus paries A middle wall of partition betweene Iewes and Gentiles is broken downe and abrogated But the substance of the Law did not hinder their consociation for these did by Nature the things contained in the Law Rom. 2.14 The Curse was that among other things which divided and equally divided them both from Christ now that they might bee subjected to and meete in one Christ the Curse must be abrogated 2. A second cause was because it was an intolerable burthen as Peter tells them in the Councell it was such a burthen as neither they nor their Fathers were able to be●re Act. 15.10 Hee speakes of the whole law all the kinds and the Apostle applyes it I testifie againe to every man that is circumcised that he is a debtor to doe the whole Law Gal. 5.3 That which makes the Law heavy proves it to be a burthen is abrogated and therefore Christ calls us to another burthen an easie one Take my Yoake upon you for my yoake is easie and my burthen light Mat. 11.29 30. This is the love of God that wee keepe his Commandements and his Commandements are not grievous 1 Ioh. 5.3 3. A third Cause was because the Law was unprofitable There is verily a disanulling of the Commandement going before for the weakenesse and unprofitablenes thereof for the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 7.18 19. In the first Tabernacle were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Hebr. 9.9 Saint Paul more particularly of the morall What the law could not doe in that it was weake through the flesh Rom. 8.3 The law being unprofitable unto Iustification therfore in the businesse of Iustification it is abrogated 4. A fourth cause was because the law was pernicious though not of its owne nature yet through the flesh The Minister of sinne working wrath But where the Spirit is there is liberty And therefore the law as a coacter Aug. 3. Tom lib. de Spir. et Lit. is abrogated 3. I have passed these two more briefly yet enough of them to the Question the third will challenge a longer stay to enquire what things are signified under the word Law and to apply what wee enquire for the difference of the abrogation It signifies 1. The whole Scripture The blessed mans delight is in the Law of the Lord and in that Law hee doth exercise himselfe Psal 1.2 The people understood it in this sense when they answered We have heard out of the Law that Christ abideth for ever Ioh. 12.34 So the Law is not abrogate not one Title of it failes 2. The Bookes of Moses All things must be fulfilled which were written of me in the Law of Moses and in the Prophets in the Psalms Luk. 24.44 Neither thus is the Law abrogate for the Doctrine and writings of Moses remaine 3. The paedagogy of Moses in his foure last bookes Had ye beleeved Moses yee would have beleeved me Ioh 5.46 So 't is not wholly not simply abrogate There are in it Promises Types and Commands 1. The Promises and Types doe cease because the things typified are fulfilled the things promised are received The house is built and now no more need of the Idea or exemplar 2. The Commands which were all those things whatsoever were delivered in nomine Dei in Gods name to the people These are not simply abrogate some are eternall all are called Law Of which 1. In generall 2. More specially 1. In the generall wee may take our description of Law 1. From the end It is an ordination of right reason to the common and singular good of all and singular subordinates given by him who hath the care of the whole Community and every singular in it 2. From the forme It is an Ordinance commanding what is to be done and to be omitted made by him that hath right to require obedience binding the apt creature to obey with an holy promise of reward and a threatning of punishment Both of these are either Divine from God or Humane from man as collected from Gods Law Here we speake of Divine which may be considered 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing Here of the last And this in generall 2. More specially the Law written is called Moses Law which is threefold as is the variety of the object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morall Ceremoniall Iudiciall The two latter are as Accessories to the first the Ceremonies being added to the first and the Iudgements to the second Table The