Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	jesus_n	justify_v	work_n	13,245	5	6.7887	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28341	The birth-priviledge, or, Covenant-holinesse of beleevers and their issue in the time of the Gospel together with the right of infants to baptisme / by Thomas Blake ...	Blake, Thomas, 1597?-1657.	1644 (1644)	Wing B3142; ESTC R12167	41,905	40

that Affront which those in the Gospel met with in their tender of Infants Here is somewhat produced to that end and left to thy Judicious censure The Authour hath spared all invective language and intreats like dealing from any that differs in opinion Some will complain of a naked Margin to which much might be said The Authour was with books when it was compiled for the Pulpit but taken from them when it was fitted for the Presse So that use of Marginall References must have put him upon the borrowed copies of others and a new pains for quotation of Chapter Page Besides the quotations desired must either have been friends and so their Evidence would be challenged or else Adversaries which perhaps might provoke some personall offences and distaste which the Authour studiously professeth to avoid We all must stand or fall to our Master Rom. 14 4. and this dispute must stand or fall according to his sentence which is the Voyce of Scriptures Iohn 12.48 If this put no end to the difference the dispute will be everlasting Witnesses from the dead are in vain mustered Luke 16.31 Ephes 3.20 when Moses and the Prophets Prophets and Apostles cannot be heard If by this candle from thence lighted thou seest any thing to make more clear this title to thy selfe and posterity let God have the praise and the Authour thy prayers THE BIRTH-PRIVILEDGE GAL. 2.15 We who are Jewes by nature and not sinners of the Gentiles THis Chapter contains a two-fold Narration of the Apostle The Introduction 1. Of his journey to Jerusalem with the severall occurrents which happened there brought in by him for the vindication of his Apostleship from the first to the eleventh vers 2. Of his dealing with Peter at Antioch which Narration some say is continued to the end of the Chapter others that it is broke off at the seventeenth verse and in the verses that follow the Apostle doth not relate what he said to Peter but directs his words to the Galathians to whom he writes which difference I intend not now to examine My text is within this last Narration or report of the Apostle In which observe 1. The occasion given by Peter Before that certain came from James he did eat with the Gentiles but when they were come he withdrew Verse 12. and separated himselfe 2. The Issue which followed upon this carriage of his Verse 13. And the other Iewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation 3. The Arguments brought for cōviction of Peter of this error which are two First Verse 14. in the fourteenth verse If thou being a Iew livest after the manner of the Gentiles and not as doe the Iewes why compellest thou the Gentiles to live as doe the Iewes Thus the Argument runs It is unreasonable to draw others into a practice that thou thy selfe purposely forbearest But thou thy selfe keepest not the Jewish Rites and Ordinances And therefore it is an unreasonable and a blame-worthy practice by thy example to compell other-to their observation yea thou being a Jew takest thy selfe to have freedome unreasonably then dost thou draw on others who were never under any such obligation The second Argument is in the fifteenth and sixteenth Verses Verses 15 16. We who are Iewes by nature and not sinners of the Gentiles Knowing that a man is not justified by the works of the law but by the saith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified which is thus inforced In that way wherein we who are Jewes with all our birth-priviledges cannot attain to righteousnesse we may not teach the Gentiles to attain to it But we who are Jewes by nature and not sinners of the Gentiles cannot this way attain to righteousnesse We know that a man is justified by faith we are compelled to quit the Law and to cleave to faith without works for justification The words of the text contain First Division the Priviledge of Peter Paul Barnabas with the rest of the Jewes Secondly The Character of the Gentiles in opposition to the Iewes As to the full purpose for which the words are brought by the Apostle they have for the sense of them their dependance on the words that follow but so farre as they contain the priviledge of the Iewes in opposition to and above the Gentiles so farre they are full of themselves shewing first positively what himself and Peter were Iewes by nature Secondly Negatively what they were not sinners of the Gentiles For some explication Explication Nature is here taken not in the proper but vulgar acceptation for birth or descent from Ancestors As usually in our common phrase of speech we say men are naturally Dutch French Spanish Irish when they are such born and bred this Scripture therefore Camero cites for one in which the Apostle speaks after the vulgar manner we have a Scripture paralell with this Rom. 11.24 where Nature and naturall is only by birth and off-spring Peter Paul Barnabas were all naturally Iewes born of Jewish parents and bred up in the way and Religion of the Jewes such only Christ chose for Apostles being himself a Minister of the Circumcision Rom. 15.8 Act. 22.3 Phil. 3.5 Act. 4.36 Exod. 19.6 Deut. 4.7 8. Rom. 3.1 Psal 147.20 Peter therefore being one of the twelve must necessarily be such Paul was such as we know from his owne mouth a Iew and of the tribe of Benjamin Barnabas was such of the tribe of Levi. And being such they enjoyed a priviledge which the Gentiles wanted they were by birth off-spring of a Nation that is holy No Nation was so great as they who had God so nigh unto them who had Statutes and Iudgements so righteous The Jew had every way Prerogatives advantages but chiefly the Oracles of Gods God had not dealt so with every Nation when other Nations were without God they had God nigh unto them when others were unclean they were holy This great priviledge of birth Gentiles wanted and so were by off-spring sinners as birth renders all so they remaine unholy and uncleane among the unholy and uncleane without any such title to the Covenant of God that thereby they might obtaine any other denomination they are dogs while the people in Covenant are children And by this meanes the seeming opposition which is betweene this text and that of the Apostle Ephes 2.3 is easily reconciled Here the Apostle makes an opposition in nature betweene Jewes and Gentiles Jewes by nature had a priviledge above Gentiles there he makes Jew and Gentile in nature equall We saith he were by nature children of wrath as well as others as well as heathens that have no birth-priviledge Nature in that text is not the same as Nature

THE BIRTH-PRIVILEDGE OR Covenant-Holinesse of Beleevers and their Issue in the time of the Gospel TOGETHER With the Right of Infants to Baptisme By Thomas Blake Mr of Arts. PSAL. 127.3 Loe children are an heritage of the Lord. ISAIAH 49.22 Behold I will lift up mine hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their arms and thy daughters shall be carried upon their shoulders ACTS 11.17 Forasmuch then as God gave them the like gift as he did unto us who beleeved on the Lord Iesus Christ what was I that I could withstand God LONDON Printed by G.M. for Tho. Vnderhill at the Signe of the Bible in great Wood-street 1644. To his dearly affected and beloved the Bailiffes and Burgesses of the antient Borrough of Tamworth in the Counties of Stafford and Warwick together with all the Inhabitants of the said Parish LOud and piercing are the cryes and groanes under the burden of those pressures which the hand of God hath brought upon his people The yoke of their transgression is bound by his hand they are wreathed and come upon their neck These need not to be presented to your eyes or eares The frequent changes which you have seen and visits of men skilfull to destroy have given you abundant and wofull experience yet I account it among one of Gods mighty works that your sorrowes by his over-ruling providence are so stinted that the rage of men hath not brought them to a greater height While you have tasted of Justice you are not shut out from mercy and compassion when I might not speake to you I have held it my dutie to speake for you In the midst of all Ier. 18.20 this must be our rest That the Lord of hosts is with us Psal 46.11 the God of Jacob is our refuge Having a Covenant of Grace to plead we may say as Israel of old See we beseech thee we are all thy people Isai 64.9 And as posteritie is not the least of our care to seek a right way Ezra 8.21 as for our selves so for our little ones that a generation to come Psal 102.18 a people that shall be created may praise the Lord So it is of the greatest of our comforts that posteritie our little ones and those that shall be born are bound up of God in the same promise And that in one and the same plea we may seek to the Throne of Grace for more then one age at once When God had spoke to David of his house for a great while to come revealing it to him that he would build him an house 2 Sam. 7.19 27. Therefore hath thy servant saith he found in his heart to pray this prayer to thee The promise was the ground on which his prayer was bottom'd Take off the promise of God to your houses for time to come and the foundation of your prayers for posteritie is shaken This was the endevour of some among you who are of those that lye in wait to deceive scattering in the dark such doctrines that will not beare the light which occasioned these present meditations which you once heard delivered in your eares and now are presented with some advantage for more full consideration to your eyes I had encouragements to make them publike especially by the fruit with which through Gods mercy I have understood they were crowned in a way that I least expected and being of right your due as a free-will offering then tendered I could seek no other nor greater Patron I am more ambitious of your happinesse then the favour of those that are placed highest I have served you for Christ a double apprentiship of yeares almost compleat which time hath seemed to some to have added more then a third to the yeares of the dayes of my pilgrimage This is to me the strongest engagement of affections and shall so remaine If there have been but one new born or so much as a cubite added to the stature of any towards the measure of the fulnesse of Christ I have sufficient And having not another Legacie I must commend to you or rather you unto the Word of Gods Grace which is able to build you up and give you an inheritance among all them which are sanctified still praying that the God of peace that brought again from the dead our Lord Jesus Christ the great Shepheard of the sheep through the bloud of the everlasting testament make you perfect in all good works to doe his will working in you that which is pleasant in his sight through Jesus Christ to whom be praise for ever and ever Amen And remaining yours in all bowels of affection Thomas Blake TO THE Christian impartiall Reader OVR Respect to Infants in our tender of them to Christ hath been challenged as over-large The first that appeared on that part to denie their accesse were his own Disciples The first that stood up for vindication of their right was Christ himselfe An errour then supprest as soon as conceived I would we could make like speed with such heterogeneall fancies that they might prove such untimely births Reforming-times have ever been found this way unhappily fruitfull In which Satan acts the first part endevouring evill in an equall measure to that good which he suspects is comming to a Nation The pride of man followes close after Every one thinkes he must be doing and bring one stone at least to the work which if it be not polished in some new way the workman is at losse of all his honour And the lower he is in place and seemes in parts the more is his renowne heightened in so great atchievements This makes way for an argument of an immediate call and some what like at least to divine Enthusiasmes Amos 7.14 15. which not a few now doe challenge who being demanded by what authoritie they enter upon the work of the Stewards of the Mysteries of God they straight hold forth the Apostles for their Presidents but the signes of such Apostles we want in them When Paul had not a calling from man Gal. 1.1 he could produce it from Jesus Christ and when he received it not from men nor was taught it he could instance in the Revelation of Jesus Christ Gal. 1.18 Which way soever it comes to passe the work is much retarded and the way of truth ill spoken off 2 Pet. 2.2 But there is one rule to which we must appeale The Law and the Testimonie Isa 8.20 This triall those of immediate and Divine Call did not decline Acts 17.11 yea Christ himself did desire Ioh. 5.39 2 Pet. 1.19 And Peter when he had a voice from heaven to give in yet he esteemed a word of Prophecy as more sure for his people And when we give this honour of Covenant-holinesse and Covenant-seals to Infants there is all reason that we give the world an account of our practise especially suffering