Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	lord_n	moses_n	write_v	3,199	5	6.0636	4	true

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

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