Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	transgression_n	7,400	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11256	The key of David that openeth the gates to the citie of God also, of faith and repentance, and how they are wrought, and brought to passe, and whether faith be commanded in the law or not.	T. S.	1610 (1610)	STC 21520.5; ESTC S4869	26,727	88

deliuered by Moses Heare ô Israel Deut. 6.4 the Lord our God is one God thou shalt loue the Lord with all thy heart c. Againe Deut. 10.12 Now ô Israel what doth the Lord thy God require of thee but that thou feare the Lord thy God and honour him c. This is that Law whereof the same Moses saieth Deut. 30.19 Behold I set before you blessing and cursing Life and good death and euill c. Blessing and life if thou chuse this viz. If thou loue the Lord thy God with all thy heart c. Deut. 28. If thou chuse this saith he Blessed shalt thou be at home and blessed abrode c. But contrariwise saith he If thou wilt not be obedient to the voice of the Lord thy God to keepe and doe the Commandements of this Law cursed shalt thou bee at home and cursed abroad c. Behold B. the Law the most high and perfect publishing whereof when the Prophet foresaw thus said The Law shall goe foorth of Sion and the word of the Lord out of Ierusalem He speaketh not of the Law of the Decalogue which was come out most perfectly 700. yeeres before but this Law of life viz. The word of truth viz. The Gospell Behold the Law of which the Prophet Ieremy speaketh I will write my Law in their hearts Not that of the tenne commandements which is to bee trembled at He that doth these things shall line by them but this Law of life and the promise I will bee their God and they shall be my people and I will remember their sinnes no more saith the Lord. Behold the law wherof the true speaking King and Prophet Dauid saith The Law of the Lord is perfect euery way conuerting soules c. Hee meanes not B. that Law of the Decalogue which although it be the Law of God and a Law euery way perfect yet doth not conuert soules neither can it giue life nor restore a sinner But he meanes this Law of grace viz. The promise and righteousnesse of God by the faith of the Messias which is giuen to the beleeuer Behold B. the law wherein faith is commanded for none can loue God with all his heart and his neighbour as himselfe but he that first is sanctified by faith viz. none but he that is washed before by vertue of the holy ghost shal beleeue that al his sins are forgiuen him Hoe saith B. what newes bring you here for that which you cal the Law of grace we say it is the same with the law of the Decalogue What exposition is this will you thus inwrap the Israel of God with your exposition Dare you say this is the same Law with that when God himselfe saith it is another from it Ier. 31.31 For behold the daies come saith the Lord that I will make a new couenant with the house of Iacob Heb. 8.9 not such as I made with your Fathers c. Hitherto leades the Testimony of Moses and that so cleare as if it were written with the beames of the Sunne which yet this Oule sees not Who when hee had deliuered this Law of life to Israel and had added Ceremonies which were as a shadowing out of a Redeemer at length breathing out saith Deut 29.1 These are the words of the couenant which the Lord commanded Moses that he should make with the children of Israel in the land of Moab besides that couenant which hee made in the mount Horeb. And that the law of the Decalogue and the righteousnesse of it which is of workes is not onely another from but also opposit to the law of grace and righteousnesse of God which is manifested by faith the Apostle is a most plentifull witnesse who calleth the law of the Decalogue A weake Law the Law of sinne the Law of death the ministry of condemnation But the law of grace hee cals the power of God vnto saluation The righteousnesse of God the ministrie of the spirit the ministrie of life But hoe will some say Paul is a meere Maniche and a manifest Marcionite that thus detracts from the maiesty of the Law and so odiously inueies against the holy Law of God Saiest thou so dog is the Apostle an Hereticke because thou art blind Thou conceiuest not the truth of his words for hee hath not brought in this combat of the law either in respect of God or the lawes themselues for both are of and from the same God both perfect holy and iust but in respect of vs and our sinne for what so repugnant and hostile as to condemne a sinner and to absolue the same Therefore as we are wont to call a day deadly or fatall not in respect of the day it selfe but of them which must vndergoe some danger And the Iulian law of Treason we call a deadly law in respect of them that are accused of Treasō So the Apostle cals the law of the Deca a weake law because it cannot giue life to the sinner The law of wrath because it causeth wrath against sin The law of sin because it accuseth vs of sin The law of death because it iudgeth vs being bound ouer to death The Ministry of condemnatiō because it cōdemneth euery transgression In which phrase of speech hee calleth also the Gospel it selfe sometimes the sauour of death vnto death namely in respect of those that perish But B. opinion gasping at last doth yet throw one dart more if saith he the righteousnes of the law be so cōtrary to the righteousnesse of God which is of faith how doth faith establish it This I say B. Christ and his righteousnes is giuen to vs who are iustified by faith now the righteousnesse of Christ is the righteousnes of works viz. the ful perfect performance of the Decalogue To vs then that are in Christ Iesus viz. to vs that beleeue in him who hath performed the righteousnesse of the law for vs it is as much to vs as if we our selues had fulfilled it For the end of the law is to iustifie the keeper of it but he that beleeueth in him who hath perfectly performed it this faith shall bee imputed to him for righteousnes no lesse thē if he had perfectly performed the same But let vs proceed and pursue this breathlesse opinion euen to the sepulchre which in a manner dying cannot cast darts doth yet cast out words To what end then saith he serueth the law or what vse is there of it now I say much euery way first it is set downe for the sinner both that hee may not deny the punishment denounced against him for sinne and also that it may take vengeance against him iustly for the same it is also set for a holy and regenerate man that as often as he looke vpon it and alwaies hee ought to looke vpon it hee may so often bewaile his wickednesse and quake at it and likewise as often as he cals to minde which night and day hee

whole confidence and hope of saluation in me Here therefore saith he is faith commanded As if B. these pronounes Mine Thine are notes alwaies and necessarily of a fatherly power and not rather of Lordship and superioritie What authoritie is this Or what are you haue you power ouer words that thus make and marre them at your pleasure But you say Not I only but many learned men before mee Melanct. Martyr and other As if it skilled whether you of your owne accord and of your selfe erred or following other suffer your selfe to bee seduced euen as cattle goe headlong after the flocks of cattle going before them The 2. reason of B. is thus framed All pietie towards God is commanded in the Decalogu but in faith onely all pietie is conteined therefore faith only is commanded in the lawe Here this Proteus doth delude vs by ambiguitie for if by all pietie towards God hee ineane all those duties of godlinesse which respect the perfect righteousnesse of the lawe viz the righteousnesse of workes then his proposition is true and agreeing to the maiestie of the Lawe but his assumption is manifestly false for faith neither conteines nor performes that spirituall obedience of the lawe viz. the righteousnesse of workes for it cannot it onely laies hold vpon the righteousnesse of God viz. the grace of Iesus Christ Wherby it no lesse attaines the inheritance then if hee had performed the spirituall righteousnesse of the law But if by all pietie towards GOD hee vnderstand all those duties of pietie which the faithfull their nature being now sold vnder sinne doe performe from faith and that no other obedience is required in the lawe besides this of faith if this hee hold I say then his proposition is erroneous no lesse opposite to the maiestie of the lawe then is the furthest part of the East to the vttermost corner of the West for the decalogu requireth that piety of the faithfull which none of them can fulfill neither doth it by the righteous sentence thereof condemne that righteous man that falleth 7. times a day lesse then any wicked one that neuer beleeued for the lawe is deliuered to the delinquent and transgressor not to this or that particular but to all of what mould so euer thou art made that sinnest of what stock vertue pietie saith in what fauour with God it passeth not if thou fault neuer so little it adiudgeth thee to death for the lawe of the decalogue is a spirituall lawe contrariwise euery one euen the most holy is sold vnder sin and so that if God had not found out another lawe of grace and promise by which hee might freelie giue the inheritance to holy Abraham and his seede then blessed Isaak should aswel haue been dishinherited as abiect Ismael and Iacob beloued had perished with Esau that was hated What then wil some say is God vniust that hath giuen such a law to men as none can performe God forbid What is God vnrighteous because thou art wicked made hee not thee holy and graced thee with that perfection that thou mightest easily if thou wouldest performe those things which the lawe commandeth contrariwise thou wittingly and wilfully casts thy selfe headlong into such a forlorne estate as that novv thou art vtterly vnable to pay the debt I will somewhat asswage the sadnesse of this argument by the lenitie of a similitude A certaine master committed to two of his seruants 1000. peeces of siluer vpon a bill at a certaine day in the meane space the seruants through idlenesse aboūding in riot excesse wasted al The day comes the master calls one of them sheweth the bill requires the siluer The seruant on the other side confesseth the bill of his hand but saith that all the money is spent and accuseth his master of vnmercifulnesse and cruelty because hee doth so hardly exact a 1000. peeces of siluer of a poore miserable man that hath not one penny to pay To whom his master wondering at the shamelesse boldnesse of the man answeres Aske I thee any thing but mine owne may I not by right require of thee that which freely and of my owne bounty I put into thy hands am I vnrighteous because thou art riotous or am I cruell because thou art prodigall So his master angerly bids that hee be carried to prison there to bee punished and takes a great oath he shall not come from thence till hee haue paide the vttermost farthing Also hee cals for his fellow with whom after the same manner hee deales by his bill But hee beeing priuie to his riot and prodigalitie quakes euery ioint and hanging down his head saith I acknowledge the bill indeed and confesse all the debt to bee due But my sinne hath brought mee to that extremitie of misery that I am not able to discharge it ô master haue pitie on mee saith hee and weeping falleth at his feete This was the controuersie This also is the issue of it Now B. bee Iudge your selfe for this Lord and master dreadeth not to commit his matter to any vmpire Nay I thinke there can scarce any debtor bee found so impudent and past shame that durst speake in this manner against any couetous base lawe-breaking vsurer as that wicked minded debtor and desperat spend-thrift spoke against his master But B. goeth on God saith hee would first of all haue his people beleeue in him which is the principall part of religion Therefore it followes that hee commanded them faith in his most perfect law ô poore blind cōscience as if forsooth hee had not from the beginning giuen another law viz of promise and life no lesse perfect then this most perfect law of the Decalogue whereby he commanded his people to beleeue place all their affiance in him Here then by the doubtfull termes of the lawe hee deludes both himselfe and others for God in this Decalogue hath inioined that righteousnesse to vs alone which the worthinesse of the worker obtaineth as it is writtē The man that doth these things shal liue in them But by the lawe of grace he hath first twice thrice yea alwaies commended to vs that righteousnesse which is onely obtained by the faith of the beleeuers as it is written Hee that beleeueth in him shall not be ashamed But B. still proceedes to speake perplexedly If saith hee God haue not commanded faith in the law why hath hee commanded other things which without faith are vaine friuolous I would know B. what you meane by this word Other things meane you the ceremonies Thē master Doctor you dispute not the point for the controuersie is not of the ceremoniall but of the moral law for we know and euery one doth thinke except I bee deceiued that the law is Synec vsed for the ceremonies that was our schoolmaster to Christ and that howsoeuer it set not out Christ in expresse tearmes yet in obscurer sort it shadowed him out But if by that word Other things you vnderstand the duties