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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	free_a	grace_n	love_n	2,934	5	6.6495	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77854	Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

from the Church Rivet calls them Furores Antinomorum In the first place awe thy heart with a feare against errours in 1. Be afraid of entertaining errours in doctrine as that which may damne thee doctrine as that which may damne thee as well as an open grosse sin Consider that place Galat. 5. 20. where heresies are reckoned among those sins that are very grosse and doe exclude from the Kingdome of Heaven and that hee takes heresies there in a religious consideration is plaine because it 's made to differ from seditions strifes and variances Neither doe thou please thy selfe in that Question What is Heresie Tu Haereticus mihi ego tibi for the Apostle makes it there a manifest work of the flesh and 2 John 10. see how much afraid the people of God ought to be of any evill doctrine and there the Apostle calls evill doctrine evill deeds 2. Look to all the places of Scripture as well as some onely That 2. Look upon those places of Scripture where duties are commanded as well as those where Christ and grace are spoken of is a perpetuall fault among the Antinomians they onely pitch upon those places where Christ and his grace is spoken of but not of those Texts where duties are commanded especially those places of Scripture where the Law of God is wonderfully commended for the many reall benefits that come by it where likewise the perpetuity and eternity of it is much celebrated Lex Dei in aeternum manet vel implenda in damnatis vel impleta in beatis said Luther What a curb would it be unto this errour if they would consider with what an holy passion and zeale the Apostle doth deny that hee destroyeth the Law making this very objection to himselfe Doe we then make void the Law God forbid Now can we think that the Apostle who in the third Chapter to the Romans doth so vehemently deny that he destroyeth the Law should so much forget himselfe as in the fourth Chapter to abolish it No ordinary man would fall into such a contradiction 3. Doe not affect applause among people as having found some 3. Beware of affecting applause among the people new nigher way about Christ and grace then others have I have observed this itching humour in the Antinomian Sermons printed where they will call upon their hearers to mark it may be they shall heare that which they have not heard before when the thing is either false or if it be true is no more then ordinarily is taught by others But now when men desire to be applauded in the world they suggest to their inward disciples as if they had found out some new unheard thing and their followers broach it abroad and so they come to be exalted Thus they doe like Psaphon the Libyan It 's reported of him that he kept ten tame birds at home and taught them to sing Magnus deus Psaphon and when he had done so he let these birds flye into the woods and mountaines where all the other birds learned the same song of them which the Libyans perceiving and thinking it no plot but a divine accident decreed to sacrifice to Psaphon and to put him in the number of their gods 4. Get to be well grounded in the principles of Religion 4. Doe thou diligently study fundamentalls and the principles of Religion As the childe groweth crooked for not being well looked to at first and many errours do now spread themselves because men are not well catechised They build without a foundation It was a grave complaint of Maximus an Ecclesiasticall Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a great matter to have a sound and accurate knowledge in matters of Religion It was a wise speech of Aristides who being demanded by the Emperour to speak to something propounded ex tempore answered Propound to day and I will answer to morrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not of those who vomit or spit out things suddenly but take time to be diligent and considering 5. When thou doest begin to encline to an opinion that differeth 5. Be not rash in publishing any new opinion from the learned and godly be not too rash and precipitate in publishing it The Apostle giveth a good rule Rom. 14. Hast thou faith have it to thy selfe He doth not there command a man to equivocate or dissemble and deny a truth but not needlesly to professe it when it will be to the offence of others Cyprian reproving the rashnesse of those Christians that would goe on their owne accord to the Heathen Magistrates professing themselves Christians whereby they were put to death hath a good and elegant speech Confiteri nos magis voluit quàm profiteri he doth confesse that doth it being asked and demanded he doth professe that doth it out of his owne free accord 6. Consider that Antinomianisme is the onely way indeed to overthrow 6. Antinomianisme overthrows Christ and grace grace and Christ For he sets up free grace and Christ not who names it often in his Book or in the Pulpit but whose heart is inwardly and deeply affected with it Now who will most heartily and experimentally set up Christ and grace of these two i. Who urgeth no use of the Law who takes away the sense or bitternesse of sin who denieth humiliation or he who discovers his defects by the perfect rule of the Law whose soule is inbittered and humbled because of these defects Certainly this later will much more in heart and reall affections set up free grace FINIS THE TABLE A. THe Law abolished as a Covenant not as a Rule Page 204 The Law abrogated to beleevers in six particulars p. 209. 210. 211 Three causes of the abrogation of the ceremoniall Law which agree not to the morall p. 213 Six abuses of the Law p. 16. 17. 18. 19 Conversion and Repentance are our acts as well as the effects of Gods grace p. 97 Whether Adam was mortall before his eating of the forbidden fruit p. 107 Whether Adam in his innocency can be considered in his naturalls or supernaturalls answered in two Positions p. 129 Whether Adam needed Christs help ibid p. 130. Whether God required lesse of Adam then us p. 135. Amorem mercedis a Godly man may have in his obedience though not amorem mercenarium p. 13 What help the Angels had by Christ p. 130 Calvines two Reasons why Angels needed Christs mediation ibid. Some Antecedaneous works upon the heart before grace be bestowed p. 86 Foure limitations concerning those antecedaneous works ibid. The first Antinomian p. 38 Antinomian Differences betwixt the Law and Gospel confuted p. 234. 236 The Antinomian why most inexcusable p. 43 The Antinomian distinction of the Law being abolished as a Law but still abiding in respect of the matter of it a contradiction p. 206 The Antinomian Arguments overthrow the use of the Law to unbeleevers as well as beleevers p. 208 The opinion of the

strict rule of things to be done by way of command but denoteth any heavenly doctrine whether it be promise or precept He that distinguisheth well teacheth well Now I observe a great neglect of this in the books written about these points and indeed the reason why some can so hardly endure the word Law is because they attend to the use of the word in English or the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lex as it is defined by Tully and Aristotle which understand it a strict rule onely of things to be done and that by way of meere command But now the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth comprehend more for that doth not only signifie strictly what is to be done but it denoteth largely any heavenly doctrine whether it be promise or precept and hence it is that the Apostle calleth it The law of faith which in some sense would be a contradiction and in some places where the word Law is used absolutely it s much questioned whether he mean the Law or the Gospel and the reason why he calls it a law of faith is not as Chrysostome would have it because hereby he would sweeten the Gospel and for the words sake make it more pleasing to them but happily in a meere Hebraisme as signifying that in generall which doth declare and teach the will of God The Hebrewes have a more strict word for precept and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some say this also sometimes signifieth a promise Psal 133. 3. There the Lord commanded a blessing i. e. promised so John 12. 50. his commandement i. e. his promise is life everlasting So then if we would attend to the Hebrew words it would not so trouble us to heare that it is good But yet the use of the word Law is very generall sometimes it signifieth any part of The acceptions of the word Law in Scripture are divers the Old Testament John 10. It is said in the Law You are gods And that is in the Psalmes Sometimes the Law and the Prophets are made all the books of the Old Testament sometimes the Law and the Psalmes are distinguished sometimes it is used for the ceremoniall law onely Hebr. 10. 1. The Law having a shadow of things to come sometimes it is used synecdochically for some acts of the Law onely as Galat. 5. Against such there is no law sometimes it is used for that whole oiconomy and peculiar dispensation of Gods worship unto the Jewes in which sense it is said to be untill John but grace and truth by Christ Jesus sometimes it is used in the sense of the Jewes as without Christ And thus the Apostle generally in the Epistle to the Romans and Galatians Indeed this is a dispute between Papists and us In what sense the Law is taken for the Papists would have it understood onely of the ceremoniall law But we answer that the beginning of the dispute was about the observation of those legall ceremonies as necessary to salvation But the Apostle goeth from the hypothesis to the thesis and sheweth that not onely those ordinances but no other works may be put in Christs roome Therefore the Antinomian before he speaks any thing against or about the Law he must shew in what sense the Apostle useth it Sometimes it is taken strictly for the five bookes of Moses yea it is thought of many that book of the Law so often mentioned in Scripture which was kept with so much diligence was onely that book called Denteronomy and commonly it is taken most strictly for the ten Commandements Now the different use of this word breeds all this obscurity and the Apostle argueth against it in one sense and pleadeth for it in another 2. The Law must not be separated from the Spirit of God This is 2. The Law and the Spirit of God must not be separated a principle alwaies to be carried along with you for the whole Word of God is the instrument and organ of spirituall life and the Law is part of this Word of God This I proved before nay should the Morall Law be quite abolished yet it would not be for this end because the Spirit of God did not use it as an instrument of life for we see all sides grant that circumcision and the sacraments are argued against by the Apostle as being against our salvation and damnable in their owne use now yet in the Old Testament those sacraments of Circumcision and the Paschall Lamb were spirituall meanes of faith as truly as Baptisme and the Lords Supper are It is true there is a difference in the degree of Gods grace by them but not in the truth and therefore our Divines doe well confute the Papists who hold those sacraments onely typicall of ours and not to be really exhibitive of grace as these are in the New Testament Therefore if the Apostles arguing against the Morall Law would prove it no instrument of Gods Spirit for our good the same would hold also in Circumcision and all those sacraments and therefore at least for that time they must grant it a help to Christ and grace as well as Circumcision was If you say Why then doth the Apostle argue against the works of the Morall Law I answer Because the Jewes rested in them without Christ and it is the fault of our people they turne the Gospel into the Law and we may say Whosoever seeks to be saved by his Baptisme he falls off from Christ 3. To doe a thing out of obedience to the Law and yet by love 3. Obedience and love oppose not one another and delight doe not oppose one another About this I see a perpetuall mistake To lead a man by the Law is slavish it 's servile say they a Beleever is carried by love he needs no law and I shall shew you Chrysostome hath some such hyperbolicall expressions upon the words following The Law is not put for the righteous But this is very weak to oppose the efficient cause and the rule together for the Spirit of God worketh the heart to love and delight in that which he commandeth Take an instance in Adam While he stood he did obey out of love and yet because of the command also We may illustrate it by Moses his mother You know she was hired and commanded by Pharaoh's daughter to nurse Moses which was her own childe now she did this out of love to Moses her childe yet did obey Pharaoh's daughters commandement upon her also so concerning Christ there was a commandement laid upon Christ to fulfill the Law for us yet he did it out of love It is disputed Whether Christ had a command laid upon him by the Father strictly so called and howsoever the Arrians from the grant of this did inferre Christs absolute inferiority to the Father yet our orthodox Divines doe conclude it because of the many places of Scripture which prove it Acts 7. 37. John 14. 31. As my