Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	sin_n	transgression_n	5,988	5	10.4357	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

hee should say Returne vnto mee O my God and receiue me though now vnworthy the name of a sonne yet set mee in the office of one of thy hired seruants yea make mee the least and lowest of thy seruants so thou make me thine at all Heere is his vnspeakeable longing after God Perceiuest thou ô B. how this man is now prepared in heart and how much he is changed from that hee was before Being descended of an high and honourable race hee now taketh vnto him a low and base estate being before of manly stomacke now hee sits downe among the little children being before hard and stubborne now is become soft as water And further beleeue mee the mountaine doth not more differ from the valley the crooked from the straight the ragged from the smooth the discreetly aged from the little child the hard flint from the soft and tender water These I say differ not from other more then this man now from that hee was in time past and this is the right order and manner of true and vnfained repentance Oh happy and blessed man indeede beyond all compare who can vnderstand it and doe thereafter But hitherto haue I lightly contended by a general kinde of discoursing with this cragged and cloudie sophister for if I should stand vpon euery particular there would bee no end of reprehensions for it is incredible to be told how often he stumbleth and misseth taking Faith for Repentance and likewise Repentance for Faith whereby he euidently declareth vnto vs his grosse ignorance of both Pag. 19.20 He hath not so much as made any mention of Repentance in that place where it should especially haue beene spoken of at the last he puts it after faith or rather hee saith it is faith it selfe which surely hee ought in no case to haue done forasmuch chiefely as God himselfe both in his eternall counsell vnchangeable order hath distinguished these each from other for Repentance is the first beginning and as it were the entrie of our regeneration viz. the effectuall working of the holy Ghost wherby a sinner comming to himsselfe againe doth most earnestly seeke after nothing else at the hand of GOD but to haue his sinnes pardoned and to be receiued into his fauour But faith is the very perfection as it were the highest top of our regeneration viz. The insculpture or engrauing of the holy Ghost whereby the repentant doth assuredly beleeue that all his iniquities are forgiuen and his sinnes couered and that hee is vnited with God in an euerlasting loue through Iesus Christ onely I might now performe a worke perhaps well worth my paines if I should here declare what bee the fruits of this excellent faith that so might be obserued concerning this sanctified regenerate man whom the holy Ghost with such great industrie and speciall care hath begotten and brought foorth not only what a one hee is within himselfe and at home but also what are his works abroad and in open sight But because B. hath altogether omitted this point wee also will deferre to speake of it vntill some other time Now when his hearers were ready to depart hee puts one question more vnto them viz. whether this faith doe by the worthinesse of it self iustifie a man ot not Wherein hee is so tedious that hee cloies them all seeing very children can tell that these kinds of speeches are all figuratiue and there is in them the Metonymia of the cause For the scripture when it teacheth that a man is iustified by faith meaneth by the figure hypallagie that a man is iustified by the grace of Iesus Christ which is reuealed through Faith which kinde of speaking is most vsuall euen amongst the vulgar sort as to say Philoctetes liued by his bow and arrowes Orpheus by his Harp Zeuxis by his pencill when as neuerthelesse it is vnderstood that they by these instruments of their artes and trades did get such things as vvere requisite for their vse and for the maintenance of their liues We haue already accomplished as I suppose the first part of our promise wee haue set forth the true faith of Iesus Christ wee haue furthermore shewed the true causes and parts thereof and after vvhat manner it is wrought and brought to passe in men Moreouer wee haue declared what true repentance towards God is and that the same necessarily before faith and by the eternall ordinance of God in the new making of a sinner and that faith doth of necessitie follow after repentance yet not by debt but by grace not for the worthinesse of him that hath repented but for the fidelitie of him that hath promised according to that which is written Eze 18.28 As often as a sinner repenteth of his sinnes as I liue saith the Lord I wil blot out his iniquities c. That the inheritance might alwaies be giuen by promise as testifieth the Apostle saying Rom. 4.16 But God gaue the inheritance to Abraham freely by promise Thus briefely haue wee followed B. vpon the saying of Paul that a man is iustified by faith Rom. 3.28 It remaineth that we see whether this Justifying faith bee commanded in the lawe yea or no Vpon the words of this vers 28. VVithout the workes of the Lawe c. The ful and perfect explanation of which words B. by a fiue fold question seemeth to himselfe notably to haue performed And first he asketh whether the workes of the lawe are of force to attain the righteousnesse of God and answereth that they are so as they proceede from faith Secondly whereas the workes of the lawe done by faith iustifie hee answereth with Austen that indeed they doe not iustifie but follow him that is iustified Thirdly whereas the workes of the lawe done by faith be necessarie to saluation hee answereth that they are necessarie to saluation but not for Iustification And lest this new vpstart copulation of workes of the lawe and faith should trouble any which the Apostle euery where and here especially opposeth as contraries hee enquireth in the 4. place whether faith may be said in any respect to bee commanded in the law and answereth readily that it is And hee labours in the last place to explaine the reason of this exposition that Paul maketh between faith and the lawe Wee will first see what this violator of the lawe hath disordered in the fourth place for this decided his ignorance in making the other doubt will bee euident to any for in this point alone as in a hinge all the waight of the other difficulties is turned and in these things we will follow our owne order first wee will confute B. afterwards fortifie the truth B. first reason then whereby hee goeth about to proue that faith is required in the lawe is drawne out of these words of the lawe I am thy God that is as this Glossographist and subtill Sophister interprets it I onely will be thy God and thou alone shalt put thy