Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	heart_n	lord_n	mercy_n	20,835	5	8.9584	4	true

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

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 LONDON Printed by Thomas Haueland for Nathaniel Fosbrooke 1610. TO HIM THAT LABORETH AND is heauy laden thirsteth and would haue rest Grace mercie and peace from God the Father and from Christ our Sauiour be multiplied FInding of late in a little Treatise a great treasure I thought most fit to present it to him that would best esteeme of it If then thou be a good Lapidist and canst iudge or discerne of a perfect stone heerin thou hast that Pearle of price for which the Ieweller aduentureth by sea by land by fire by water to attaine A wise builder will be sure to lay a good foundation a valiant Souldiour will not be vnarmed in the daie of battell neither will a discreet Mariner carelessely respect how to auoide the perils of a dangerous gulfe How much more good Reader behooueth it thee wisely to forecast how to turne ouer the leaues of thy life that thy passage be not stopt in the way of thy pilgrimage and thou disappointed of the land of promise which pertaineth to such onely as gratiouslie and in due time doe begin and constantlie continue vnto the end Be not then like to the builders of Babel that bring morter for stones and stones for clay but as the wise virgins did prouidently prouide that their Lampes might bee readie against the comming of the Bridegroome so thou likewise see that thy foundation be sure and thy building raised vp not with stubble and straw which will rot and perish but with lime and stone that is firme and strong which though the raine doe beate and the winds blow yet beeing strongly built vpon the Rocke it shall stand fast for euer If thus thou intend wisely to erect a Tower turne ouer the leafe consider this plot wherein is the frame of a glorious building not made with mens hands or such a one as perisheth but framed by God in a wonderful manner Herein thou shalt see how the foundation is laid and the Roofe couered what manner of men they be for whom the holie Citie is prepared vnto whom the glorie thereof is denied how the way is made plaine vnto it and by what meanes wee must enter thereinto Let it not bee lightly regarded of thee seeing it is now high time thy worke were begun Winter is at hand the windes doe begin to blow If thou want harbour the stormy tempests will perish thee Thus leauing thee to thy labour and praying for thy good speed I rest Thine least worthy T. S. THE KEY OF DAVID that openeth the Gates to the Citie of GOD. THE generall condition of mankinde being already brought vnto such wretched passe and forlorne miserie partly by naturall corruption partly by leaud conuersation that nothing is more euident and certaine then the fast comming on and drawing neare of that appointed day in vvhich must bee rendered vnto euery one the deserued punishment of all their false opinions and vvicked deeds who would not in this case iudge it his part and duetie greatly to esteeme and worthily to receiue with attentiue eares that counsell and instruction vvhich teacheth the way how the determined vengeance of that approching doomes day may bee escaped To performe this is an hard matter indeed yet a very worthy work In the setting forth whereof I suppose the more extraordinary pains to bee required because nothing hath been more assayed by some aduenturous diuines of this age yet nothing lesse brought to a point and finished As for this my labour such as it is I bequeath it to posteritie for I neither seeke after nor reckon of such common Patrons as these daies affoord Because I haue hated euen with perfect detestation the nice vntowardnesse of these daintie times running after each palpable error of former ages with strong emulation but denying to themselues with enuious folly all benefit of things present be they neuer so good And being daily and continually aduertised by the plaine and sensible proofe of so many mischiefes comming in troupes vpon them yet neuerthelesse a iust plague for fooles they stil remaine sottish and without vnderstanding Therefore I appeale vnto the age next following not this now consisting of fleshly minded and worldly men that will bee set to sale and corrupted but that succeeding after this which shal be filled with the spirit and good conditions This small treatise doe I betake vnto that age whereof seeing that I haue no feare lest it should giue partiall sentence forestalled with fauour or impoisoned with malice I am come to this assured hope to thinke that it vvill entertaine this worke with all readinesse And if truth deceiue mee not will preserue and keepe it safely from time to time But before I come to the point it selfe I think it not amisse briefely to repeate the flourish and preamble of B. Lecture wherein both the seate of the question now in hand is conteined And whereof betwixt him and mee there is full agreement without any controuersie Namely that the Apostle whilst hee informeth the Romans of the way and meanes to attaine saluation hee teacheth them that the same doth wholly consist in nothing else but the Gospell onely And the Gospell is the free exhibiting or gratious vouchsafing of Gods fauour viz. The mercie and loue of God for Christs sake which the Apostle sometimes calleth the Righteousnesse of God sometimes the power of GOD vnto saluation And he saith that it is reuealed manifested and communicated to men by the meanes of faith as it is written Rom. 1.17 Abac. 2.4 The Iust shall liue by faith And lest any man aduancing himselfe in the fleshly conceiued worthines of his own perfections should boldly perswade himselfe that by some helpe or other either of naturall strength inclination or else of learning skill and profound knowledge or of ceremonious worshipping and customary deuotions hee might procure this Righteousnesse and saluation this is the very first thing which the Apostle setteth in the fore-front of his disputation handling the same as you may see from the 18. ver of the first chapter to the 28. ver of the 3. where hee maketh a distribution or diuision of all mankind into two sorts or companies The former wherof comprehendeth all the Gentils the latter conteineth the Jewes onely And first of all hee pulleth downe the arrogancie of the Gentils because howsoeuer that which may be knowne of GOD bee written in the natuturall Tables of their hearts yet they not regarding this diuine and naturall illumination did run headlong vpon all wickednesse and hatred of God lust couetousnes enuy spite cruelty strife c. And that they might fully reach vnto the highest outrage of rebellion and filthy behauiour Hee layeth to their charge that they are guilty of strange execrable vncleannesse hauing indeede most