Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	transgression_n	3,416	5	11.8881	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90893	Christ and Moses excellency, or Sion and Sinai's glory. Being a triplex treatise, distinguishing and explaining the two covenants or the gospel and law: and directing to the right understanding applying, and finding of the informing and assuring promises, that belong to both Covenants. By Vavasor Povvell, preacher of the Gospel in Wales.	Powell, Vavasor, 1617-1670.	1650 (1650)	Wing P3080; Thomason E1259_1; ESTC R208890	156,531	581

or the Law of Christ The first of these Lawes was given to Adam in his innocent and sinlesse condition the second was given unto men in their fallen and sinfull condition and the third was given unto men either to bring them out of their sinful condition or being brought out of that estate to guide them on to their eternall happy condition Quest Wherein did the naturall Law or the Law which God gave unto Adam in his innocency consist Answ 1. In that inscription written in his heart whereby doubtlesse he knew how to serve and worship God his Creatour 2 In that vocall prohibition of eating the forbiden fruit Gen. 2.17 Object But how doth it appeare that there was any Law written in the heart of Adam in his innocency A. 1. Because that even the sinfull posterity of Adam who had neither the written Law of Moses nor the Gospell yet had and have this Law written in their hearts their consciences bearing witnesse and their hearts accusing or excusing one another Rem 2.14 15. 2 By the knowledge that he had in the nature of all creatures and therbyto name al creatures according to their natures Gen. 2.20 23. 3 Because that Adam and his children did offer unto the Lord and this must be either from inward dictates and teachings in nature or from vocall commands but we read not of any vocall commands that God gave to Adam thereto Obj. But did God give lawes to none but unto Adam before Moses time Answ Yes unto (a) Gen 6.13 Noah and doubtlesse to many others before the flood and also to (b) Gen 26.5 Abraham and the Patriarcks after the flood till the time of Moses and these lawes are called by the godly and learned Positive Lawes Qu. Was there included in that prohibition to Adam that hee should not eate of the forbidden fruit all the Morall Law or Ten Commandements afterwards given to Moses A. Though the Scripture doth not affirm that neither can it be easily inferred thence nor clearly proved yet it 's probable hee had written in his nature the substance of the Ten Commandements Qu. Why did God give a law or lawes unto men A. To shew his own Soveraignty and his creatures duty Qu. How many parts are there in the Lawes of God A. Three a (c) Ex 20.3 4 5 7 c. mandatory part a (d) Ex 19.5 Eph 6 2 promisary part and a (e) Gen. 2.17 Lev 26.16 17 18. penall part the first shewing the power the second the goodnesse and the third the justice of God Qu. Why did God give the Morall Law or Ten Commandements seeing he had before written the Law in mens hearts A. Though the Law was writter at first in the heart of Adam and though the fallen posterity of Adam had Why the Moral Law was given and still have some reliques of that Law remaining in their hearts yet it was growne so dymme and dark that in a manner it was deleated and blotted out by the sinnes of men insomuch that the Apostle accounted that time between Adam and Moses as a time wherein there was no Law for saith he untill the Law i. e. the Morall Law sin was in the world Rom. 5.13 But more particularly God gave the Morall Law First because of transgressions as the Apostle in answer to such a Question tacitely propounded saith the Law was added because of transgressions untill the seed i. e. Christ should come Gal. 3.19 For the better understanding of this consider 1 That the Law was given to discover sin for (f) Rom 3 20 by the Law is the knowledge of sinne And though (g) Rom 5 13 sin was in the world before the Law yet sin was so vailed and covered that men when they did comit sin they scarce knew that they sin'd We have the Apostle Pauls testimony and experience of this wher he (h) Rom 7 7 saith that he had not knowne sinne but by the Law for I had not known lust saith he except the Law had said thou shalt not cover Nay there would be no sin were it not for a Law for the Law gives if I may so tearme it a being unto sin and therefore is called the (i) 1 Cor 15 5 strength of sinne for if a man should sweare covet or kill and there should be no Law prohibiting the same doubtlesse it would not bee evill for the Law makes it evill So men when they doe commit sinne if they be ignorant of the Law against which they sinned they cannot come to see and know their sinnes therefore the Law is the glasse or discoverer of sin and where there is no Law there is no * i. e. No knowledge of transgression Rom 4.15 transgression Obj. But hath the Law of it selfe power to discover sin A. No not of it selfe without it be applyed by the Spirit for Paul thought himselfe (k) Phil 3.6 blamelesse as concerning the Law before his conversion But when the (l) Rom 7.9 Commandement came in spirit and power then sinne appeared as sin to him Obj. But doth the Morall Law discover unto men all their sinnes A. Yes All the sins committed against that Law but not every sin that a man is guilty of for the sin of unbeleife or not beleiving in Christ which is the sin (m) Joh. 6.29 and 16.9 1 Joh. 3.23 Neither doth the Moral law teach men to deny their owne righteousnesse against the Gospell is discovered by the Gospell and not by the Law Obj. How doth it appeare that the Law doth not discover the sinne of un beleefe or not beleeving in Christ A. Because the Law doth not command faith in Christ as hee is Mediatour neither can any man possibly preach Christ out of the Morall Law therefore it is impossible that unbeleife against him should be known or apprehended by that Law 2 The Law as it doth discover sin so also it doth aggravate sinne or make sin as the Apostle (n) Rom 7.13 saith exceeding sinfull The Law does awaken and revive and unkennell sins and make them take hold upon a mans soule As the Prophet David (o) Ps 40.12 said mine iniquities have taken hold upon mee so that I am not able to looke up Or as the Apostle (p) Ro 7.8 9 said without the Law sin was dead but when the Commandement id est the Law came sinne revived and I dyed that is his sinnes did appeare so hainous grievous and terrible to him that they were ready to make him dispaire also the same Apostle (q) Rom 5.20 elsewhere saith That the Law entered that the offence might abound 3 The Law does restraine sinne and that was a maine end wherefore it was given which is the meaning of the Apostle in the third of the Galathians 19 ver Gal. 3.19 The Law was added because of transgression Men were growne to a mighty height of transgression and wickednesse till God gave the Law

here when God makes men willing then they become willing and when God works power then men are inabled and not till then for no man as Christ saith (l) Ioh. 6.44 can come to him except the Father draw him And no man can have a sanctified will till the Lord (m) Iam. 1.18 by his own will begets it in him Therefore you that are willing oh blesse and praise God who hath made you so and you that are unwilling pray and wait for the day of his power in which you shall be made willing Ob. But doth not God give to every man some Talent or Talents which if a man did improve should bee increased A. 1. It s very true that God gives to (n) Mat. 25.25 every man some Talent or Talents as to some worldly and naturall Talents as Wisdome Wealth Art c. and to others spirituall Talents or (o) 1 Cor. 12 8 9 10. Gifts as to Pray Prophesie Interpret worke Miracles c. And questionlesse there is no man that improves his Talent so well as he might improve it And God may upon the non-improvement of what wee have deny us more and where he findes us faithlesse in a little it s but meet that hee should deny us much Also God may very justly damne men for not improving what he gave them and call them to an account as a Lord doth his faithlesse and unprofitable Steward Therefore the very Heathens that had but the light of Nature will be (p) Ro. 1.20 21 2.15 inexcusable at the day of judgement for not walking and acting according to (q) Ro. 2.15 that light and instinct in them though they never heard Scripturall Law nor Gospel But yet 2. Observe this that to sinne against the Law of Nature onely is enough to damne men yet the improving of the Law of Nature is not sufficient to save men For there is a (r) Ioh. 17.3 knowledge of Christ (s) Ioh. 3.36 8.24 faith on him and (t) Psal 2.12 Luk. 19.27 obedience to him required as absolutely necessary to salvation and all these they are free and Covenant gifts graces bestowed on men and given to them according to the purpose and counsell and by the free love and speciall grace of God Obj. But if God gives grace unto some and not unto others is he not partiall therein A. God is just in all his wayes and righteous in all his dealings and therefore cannot be partiall for he wrongs no man but gives to every one according as he pleaseth only to some he gives better then their deserts and this is his mercifull and gracious dealing and to others according to their deserts and this is his righteous and just dealing (u) Mat. 20.15 And is it not lawfull for him to doe what hee will with his owne This should silence and satisfie men that for God to give grace to any is to doe for them more then they could or can deserve and for God not to give grace to others is not to deal worse with them then they deserve Quest How did it stand with Gods justice to make a Covenant of grace with men A God in making the Covenant of grace at first Justice and mercy doubtlesse were typed out by the Cherubims wings that looked one towards another Ex. 25.20 had reference to the satis faction of his Justice as well as to the setting forth of his Mercy though not from the hands of men yet from the hands of Christ For God promised at first to Christ to shew mercy no otherwise then Christ promised to satisfie his justice so that upon the account of Christ God made the Covenant of grace As a man that makes and settles his estate upon his Sonnes wife and her children upon some former consideration and agreement past between him and his Son so doth God by his Covenant of grace settle upon the Church Christ's Spouse and her children the promised inheritance by vertue of the (w) Zac 6.13 Counsell and Covenant of peace which was betweene them both Quest Does the Covenant of grace or the Gospell require duties and workes A. Oh yes in a very (x) Luk 1.74 Rom 6.4 strict and (y) Ioh 4 24. 1 Tim 4.12 spirituall manner both to (z) Act 20.21 Luk 12.21 God and (a) Gal 6.10 men yea the Covenant of grace requires some duties that the Covenant of workes and the Law requires not as after I le shew but yet there is a great difference in the two Covenants requiring of duties Quest But wherein lyes the difference between the Covenant of grace and the Covenant of workes in requiring duties A. 1. The Covenant of grace or the Gospell doth not require duties and workes to justification and salvation for the Apostle (b) Rom 3. 24 28. and 46. concludes that a man is justified and saved by grace without the workes of the Law or legall duties But the Covenant of workes or the Law (c) Rom. 10.5 requires workes and legall duties to justification and salvation 2. The Covenant of grace doth not only require duties but also teacheth men where to finde (d) Eph 6.10 2 Tim. 2.1 strength to performe those duties yea promiseth as much as it (e) Ez 11.19 Heb 8.9.10 requireth But the Covenant of workes doth neither promise nor give power to doe the duties it requireth 3 The Covenant of grace doth not require duties upon paine and penalty of damnation but to (f) Ioh 14 15 15.14 expresse our love to Christ But the Covenant of works requires duties and works upon (g) Mat. 5.19 paine and penaltie of damnation 4. Though the Covenant of grace doth require dutys performances yet it does not exact upon men but where there is a sincere aime and a true desire in any it is accepted though they come very short in performance As God accepted of Davids (h) 1 K. 8.18 intent to build him an House and of Abrahams (i) Heb 11 17 resolution to offer up his Son I saack (k) Lu 21.2.3 Two mi●es nay (l) Mat 10.42 It is not the gift but the giver not what is in the hand but what is in the heart that God looks at a cup of cold water is looked upon and accepted by God when it comes from an honest and true heart Yea this is the voice and language of the Covenant of grace that where there is first a willing mind it is accepted according to that a man hath and not according to what he hath not But the Covenant of works requires exact perfect personall and perpetuall obedience and upon the least transgression and swerving from the commandement it denounces that most dreadful unmitigable curse (m) Gal 3.10 cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Do but compare both Covenants together and you will find that

the Gospell is the chiefest part of Christ's will and the best Testament because it is stablished upon [r] Heb. 8.6 better promises as afterwards I shali shew Quest Is the Law or ten Commandements morall and doth it remaine in force now in the dayes of the new Testament and since Christ as well as before Answ Yes doubtlesse Answ the Law is morall and doth continue in force as well since Christ as before but yet there is some difference in the administration of it since Christs comming and the administration of it before his comming Quest How is it proved that the Law remaines in force since Christs time Reas 1. To prove the continuance of the Law now in the dayes of the Gospell Reas 1. Because Christ hath not taken it away for he saith [r] Mat. 5.17 He came not to destroy the Law but to fulfill it and these words Christ speakes to the Iewes who had a prejudice against him as thinking he did intend to destroy the Law But Christ bids them that they should not thinke that he came to destroy it But rather as in another place he exhorts them to [Å¿] Mal. 4.4 to remember the Law of Moses the servant of the Lord. Object Object But then Christ had not fulfilled the Law which since he hath done and therefore is called the end of the Law Rom. 10.4 Answ Doubtlesse Christs fulfilling the Law Answ did not tend to the utter and perfect destroying of the Law Note that Christ is not called absolutely the end of the Law but the end of Law for righteousnesse and that not to all but to those that doe believe Rom. 10.4 Reas 2. and to the taking of it away that it should continue no longer but his fulfilling the Law was to satisfie the Law for the sinnes of those that did and should believe And Christ was the end of the Law for righteousnesse or as it was a Covenant of works and that not to all but to every one that believeth as the Apostle saith in that place Reas 2. Another Reason to prove the continuance or morality of the Law is that the [*] See 1 Joh. 2.4 Apostles did approve of and establish the Law As for example saith Paul The Law is [t] Rom. 7.12.14 holy just good and spirituall if it be [u] 1 Tim. 1.8 lawfully used And in another place he take away that suspicion that some had of him or an objection that they might make against him that he did overthrow the Law totally [u] Rom. 3.31 Doe we then saith he make voyd the law through faith God forbid yea we establish the law It is as if he had said you Romans doe not mistake and misjudge me about the Law neither thinke you that by my preaching and tendring the Covenant of grace unto sinners so freely or my care in bringing believers from under the Law and the Menaces threatnings and curses thereof I doe intend to destroy and nullifie the Law oh noe I am so farre from destroying the Law hereby that I doe rather confirme it according to the intent and purpose of God in giving and instituting it Reas 3. Reas 3. Because the Apostles did cite and urge the Law both for the doing of good and against the committing of evill When the Apostle Paul teaches the Church of Corinth how she was bound to maintaine her Ministers he urges the Law for it [w] 1 Cor. 9.9 Say I these things as a man or saith not the Law the same also See Eph. 6.1 1 Cor. 14.21 for it is written in the Law of Moses thou shalt not muzzle the Oxe that treadeth out the corn So Iames saith [x] Jam. 2.8 If ye fulfill the royall Law ye doe well Againe [y] Jam. 2.9.11 Iames and [z] 1 Joh. 3.4 Iohn agree in this that whoever commits sinne kills or the like transgresseth and breaketh the Law Reas 4. Reas 4. Because men are blamed and condemned for breaking and transgressing the Law Thou that makest thy boast of the Law through breaking the Law dishonourest thou God Rom. 2.23 and that by Law here is meant the morall Law appeares evidently in ver 21.22 See also Rom. 12.19 Many more Reasons I might alleadge for to prove the morality and continuance of the morall-law in the dayes of the Gospell but these are sufficient Object Object Though the MORALL LAW doth continue in the dayes of the Gospell yet it concernes not believers neither doth it belong unto them for they are free from it and dead to it under it as the Scripture frequently speakes Answ Though it be a blessed truth and worth our understanding and knowlege that believers are free from the Law Answ dead to the Law and not under the Law yet in receiving this truth we must have a care that we doe not entertaine an errour with it Therefore I will discover according to the Light I have in what sence this is true and in what sence it is not and how the morall-law doth concerne beleevers and how it doth not and that I may make it the plainer appeare I will state it in these three Questions Quest 1. Of what uses and concernment is the morall-law unto believers Quest 2. How and in what sences are believers free from the law dead to the law and delivered from the Law To answer the first Question Quest Of what uses and concernment is the morall unto believers Ans 1. Answ It doth discover unto them what manner of God their God is for as his Law is that comes from him such he himselfe is His Law as you heard before is holy and just and good so is God himselfe [a] Joh. 24.19 1 Sam. 6.20 a holy God whose nature is [b] Heb. 1.9 Hab. 1.13 utterly against sinne and whose eyes cannot behold iniquity a just [c] Esa 45.24 God who will not justifie nor acquit the [d] Exod. 24.7 guilty without satisfaction for sinne and yet a good God [e] Luk. 18.19 who hath made his son [f] 2 Cor. 5.21 to be sinne for sinners and a [g] Gal. 3.13 curse for those that were under the curses of the Law Oh! let believers looke upon the Law of God that they may consider what manner of God their God is Object Object It is not a legall knowledge of God or a knowledge of him by the law that is enough for believers to have but they must know him a reconoiled God to them and as a Father and this knowledge the Gospell onely teacheth Answ It s very true that a legall knowledge of God is not enough to save men Answ and that it is the Gospell that doth discover God as a reconciled God and Father Yet doubtlesse believers when they have a Gospell-knowledge of God are not excluded nor prohibited from a legali knowledge of him As the children of a King or Emperour know their

Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with