Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	exceed_v	righteousness_n	scribe_n	2,764	5	11.0489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30345	A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.	Ball, John, 1585-1640.; Ashe, Simeon, d. 1662.	1645 (1645)	Wing B579; ESTC R6525	360,186	382

Messiah taught and commanded in the Law The true sense and meaning of the Law is to be gathered out of the writings of the Prophets for the same Spirit that breathed the Law informed them in what Jer. 4. 1 2 3. and 3. 13 14. c. Rom. 3. 21 22. The righteousnesse of the Law is testified by Moses and the Prophets c. Deut. 12. 32. and 31. 12. sense the Law was given and how to be understood But by the Exposition of the Prophets it is cleare that the Law as it was given by Moses did admit repentance and consequently require faith in Christ And if the Law did not command faith in Christ the Messiah then might not the Jewes beleeve in him for they were forbidden to adde any thing thereto or to take ought therefrom The Law was to the Jewes a rule according to which they ought both to live and worship God to which they might not adde the least ●ot or title of their owne heads so that either they must not worship praise pray unto and believe in God in and through the Messiah or else faith in him must necessarily be required The Decalogue if we precisely consider the things expressed therein doth not containe many things written of Moses but as it was a summe and abridgement of the whole Law whereunto every particular must be referred and from which as a fountaine it was derived it is a perfect rule whereunto nothing might be added And if without faith it be impossible to please God or to obtaine Salvation the Law which promiseth eternall life to them that keep it doth require faith as well as love or obedience For if faith be necessary to Salvation it cannot be that man a sinner should be justified if he could keep the Law because he cannot by future works purchase Redemption from former transgressions And from all this it followeth that the Law as it was given to the Jewes is for substance the Covenant of grace or a rule according to which the people in Covenant ought to walke The Law is and ever was a rule of life to men in Covenant Matt. 5. 18. One jot or title of the Law shall in no wise passe till all be fulfilled fulfilled in respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandements and teach men so shall be called least in the Kingdome of Heaven except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees that is righteousnesse of habite and practise which is that which the Law as it is taken in that place required Many things are objected to the contrary which must be cleared before we passe further As first it will be said that in the Law there is no mention made of Christ without which there is no faith And what the Law revealeth not that it commandeth not But in the Law there is frequent mention of the Messiah and perpetuall adumbration and representation of him and Heb. ●0 ●● and 8 5. his oblation in washings and sacrifices The Apostle Paul where he professedly handleth the chief heads of faith to wit that Christ ought to suffer and rise againe from the dead denieth that he Act. 26. 23. 1 Cor. 15. 3 4. said any thing besides that which the Prophets and Moses did foretell should come And our Saviour proved out of Moses that he must first suffer and then enter into glory And no marvell Luk. 24. 27 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ as shall be shewed after But in the Decalogue there is no mention of Christ Neither is Moses vvrote of Christ Act. 3. 2● and 7. 37. Joh. 1. 45. that they should beleeve in him Joh. 5. 4● Many Prophets just men desired to see his dayes Mat. 13. 17. Luk. 10. ●4 Iun. in Psal 122. ver 4. Abraham rejoyced to see Christ Joh. 8. 56. Gal. 6. 16. that absolutely true For when God saith he is their God who delivered them out of the Land of Egypt doth he not propound himself a Redeemer a spirituall Redeemer of them from the bondage of sinne and Satan whereof that deliverance was a type But he is not a Redeemer from spirituall bondage but in Christ Implicitely therefore in these words Christ is contained and proposed unto us which is done according to the condition of those times wherein as yet all things were infolded and wrapped up And it cannot easily be imagined how Christ should be revealed in the Ceremoniall Law if there be no mention of him expresse or implicite in these words As the Morall Law doth shew and discover sinne so was the Ceremoniall Law as a bill or bond put into the hand of God whereby they did acknowledge themselves indebted to his Divine Majestie and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ so was the Morall a rule of obedience to them that be in Covenant with God which of necessity doth presuppose the revelation of Christ in some sort The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance which promise was made in Christ And is it any marvell then we should affirme the knowledge of Christ to be manifested in some sort in those words of the Law if we consider the words of the Law it doth command that we love God above all and our Neighbour as our selves but if we search out the meaning of the words we shall find it to be such a love as proceeds from faith and from what faith but in the Messiah That is the foundation upon which all works of love are builded In faith it self or with it there is a motion of the soule towards or a desire of the heart to obtaine the good promised joyned with an hatred of sinne and wickednesse which may be called inchoate love but true sound intire love whereby we affect God as our Father most neerely conjoyned to us and reverence him as the fountaine of all good things and benefits which of his meere grace he conferreth upon the children of his love and we daily expect from him even such as accompany life and salvation this is the effect of faith and followeth the apprehension and habitation of Christ in the heart Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency but as it was given to Israel to be a rule of life to a people in Covenant it was presupposed or commanded For the generall substance of duty the Law then delivered and formerly engraven in the heart was one and the same but not in respect of the subject by whom the object to whom or the grounds whereupon obedience was required Confidence in God was required