Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	command_v	day_n	sabbath_n	10,415	5	9.9260	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87161	A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.	Harrison, Joseph.	1655 (1655)	Wing H897; Thomason E841_7; ESTC R207225	67,448	83

a form or letter I Shall not here discusse whether this Solution be pertinent and full as to the objection But expresse the summe of both in four Queries and return answer severally to each of them The first Querie 1. Whether it be not good for a man to do all that he can viz in a way of obedience to Gods Commandments 1. Man may be considered either in the state of nature or in the state of grace Secondly it may be said to be good for a man to do c. either simply in relation to the work it self or in reference to the effects and consequents of the work that is the procuring thereby either a Temporal or a Spiritual good Thirdly by commandments may be meant either the precepts of the Law as a covenant written in nature or Scripture or the commandments given and as given by Christ who is Lord of all even of the Sabbath day Fourthly by way of obedience may be meant either a mans own way in which alone he can obey or Gods way Scilicet Accordingly as he commands 1. It is good for a man in the state of nature to do all that he can in way of obedience to Gods commandments under whichsoever notion considered in relation to the work it self For first Virtus per se ipsa amabilis vertue it self by it self is amiable and vice hateful Secondly a work that is good though only for the substance of it is better then that which is evil both for the substance and circumstances Thirdly it is good and commendable for any man to walk according to that light vouchsafed unto him and not to hold the truth in unrighteousnesse Rom. 1.18 2. It is good for a man in the state of nature to do all that he can in reference to the procuring of a Temporal good For first Because Ahab humbled himself the evil was not brought in his dayes 1 Kings 21 29. Secondly the Pharisees that gave almes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have their reward Mat. 6.2 though in the present tense all here and with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thing distinct from God like Esau's blessing gotten by selfish tears and not God for their reward Thirdly the wrath of God is exemplarily revealed in punishing such as held the truth in unrighteousnesse and have followed lust contrary to the light of Law and Reason And though a man doing what he can cannot prevent Yet if fourthly any say that to him eternal punishment shall be mittigated as to the degrees of it I shall not contend 3. It is not good for a man in the state of nature to do all that he can in his own way of obedience to Gods commandments however considered in reference to the procuring of a spiritual good that is all or any of those blessings which are the peculiar purchase of the blood of Christ for his elect For first This is a seeking them as it were by the works of the Law that is a working to get a right to or possession of the blessings purchased by Christ as if that were to be obtained by the carnal observance of an outward command whereas they are freely given by Christ through a lively faith begotten by the Spirit in the Evangelical publishing of them unto sinners Rom. 9.32.4 5. Secondly All that a man while such can do though pretended and intended in a way of obedience really and in truth is Rebellious Disobedience For the minding of the flesh is enmity against God Rom. 8.7 and so by consequence the more he can do the more he can rebell and procures to himself the greater condemnation The minding of the flesh is death Rom. 8.6 And so the more the more deadly Homo non solum nihil potest suis viribus ad justitiam coram Deo sed etiam adjutus lege docente operibus per iegem extortis deterior efficitur Thirdly Neither Law nor the commands under the Gospel requires any such obedience as this man can perform For the Law requires that which is spiritual to be done in the life and power of the flesh such as man could have performed at his first creation The commands under the Gospel call for an obedience Evangelical to be done in the life and power of the Spiris of Christ such as the elect onely do and can perform after their second creation If all that a man can do were all or part of that a man should do if his way of obeying answered to Gods of commmanding or if the work when done were good by rule of any law there were some probability of it being good for a man to do all that he can in reference to the getting of some good by that Law But all things here being otherwise what can mans doing be good for But as it is sin so to procure the wages of sin which is death There is none in they are all gone out of the way and thence are they altogether become unprofitable Rom. 3.12 Thirdly there is no promise in Scripture of any spiritual good made to a natural mans doings though he do all that he can and how shall any man call them good in reference to the getting of that which God hath never promised upon any such condition Is not piety alone said to be profitable 1 Tim. 4.8 and that as and because it hath the promises Fourthly Paul did what he could in a way of obedience to Gods commandments and yet he confesseth at last he gained nothing thereby in reference to any spiritual good but was a looser and found all his doings to be dung Phil. 3.7 8. The natural mans looking for God to give him Christ or the blessings purchased by him because he doth this or that or works more than other men is not only groundlesse having no promise whereupon to bottom it but abominable even as if a servant should expect a pearl from his Master because he throwes Dirt in his face and that more constantly than other men doth that which is abomination in his sight Luke 16.15 And yet will needs perswade both him and others that he is doing acceptable service a prime piece doubtlesse of that Religion which derives it self à religando from binding of God to man and not man to God Fifthly Christ reclaimes men in the state of nature from doing all that they can in their own way of obedience to Gods commandments to do that which is not onely beyond their abilities to do but beyond their understandings while such to think that they should do it or how it is that God will have it done Scilicet To Repent and believe or to cease from their own dead works and dead way of working and accept of Christ through a saith not gotten by them but begotten by the word as the end of the Law for righteousnesse What shall we do say the Iewes that we might work the works of God This saith Christ is the

presence and various workings in and upon things by an Occult influence causeth to Christians their Seed-time and Harvest cold and heat Summer and Winter day and night a time to be born and a time to die a time to weep and a time to laugh a time to keep silence and a time to speak a time to love and a time to hate c. Eccl. 3.2 3. c. according to that Mar. 2.19 Can the children of the Bride-chamber fast or as Luke can ye make the children of the Bride-chamber fact while the Bridegroom is with them As long as they have the Bridegroom with them they cannot fast The presence of the Bridegroom pointeth out and maketh it a day of feasting unto such children what ever be the condition either of Iohn or the Pharisees Disciples But the dayes will come when the Bridegroom shall be taken away from them and then shall they fast in those dayes The absence of the Bridegroom pointeth out and maketh it a time of fasting mourning to those children though may be neither the Disciples of Iohn nor the Pharisees be troubled at the want of any such thing to which accordeth that of Iam. 5.13 If any among you be afflicted let him pray is any merry let him sing And hence it is that neither the Priest nor the Levite that pretended to walk precisely according to the Mosaical rules but the good Samaritan a man looked upon as irregular and an Antinomian by them is said by Christ to be neighbour to him that fell among theeves and proposed as an example to the Lawyer Do thou likewise that is shew mercy as this Samaritan hath done when thou seest a man in misery for that is the time to love indeed and he is thy neighbour which way soever he travels or what countrey-man soever he be Luke 10.29 and see 1 Iohn 3.17 2 Cor. 9.7 Secondly The Leper of Samaria that returned back and gave thanks as the present occasion required according to 1 Thes. 5.18 Ephes. 5.20 is commended above the nine that came from Iudaea and went on forwards according to the letter of the legal command to shew themselves unto the Priests Luke 17 15 16 17 18. Thirdly The blessed man is said to be like the tree by the Rivers of water that bringeth forth his fruit in his season Psal. 1.3 not so much working rationally or upon consideration of what will follow his doing or not doing as bearing fruits naturally from an internal principle of life in such a time as the husband-man expects and comes to seek for it Luke 13.6.7 Such a one was Timothy Phil. 2.20 who naturally or from his birth-principles as the word implieth cares for their estate And the blessed man Ier. 17.7 8. Thirdly we read not that either the Patriarks before the Law or Christ and his Apostles since the Law prescribed certain times afore-hand wherein they looked upon themselves as bound to perform such and such duties But they stood alwayes ready as in the volume of the Book it is written of them to do the will of their God yea his law was in their hearts Fourthly Christians now in the time of their darknesse or rather in the time of lights apperance which makes them truly see darknesse and their own blindnesse and in the confessionary part of their prayers acknowledge that they know not what to do or say unless it please God in much mercy by his Spirit to direct their minds and move and work their hearts to that which is the good acceptable and perfect will of God Rom. 12.2 we know not they will say in the very day of trouble when they ought to pray indeed what we should pray for as we ought But the Spirit it self maketh intercession for us with Groanings which cannot be uttered and he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God Rom. 8.26 27. The seventh Passage Christians when they Glory glory in their sins THis passage seems to relate to the practice of Christians what it is that De facto they do glory in when they glory and not to the faith of Christians what it is that they believe De debito when they glory they should glory in And now there is a great difference in Theology betwixt these Queries Scilicet what Christians should do De debito and what Christians ordinarily do De facto To the first though it be not directly contained in the passage yet for clearing both the truth and my self I answer First negatively Christians when they glory should not glory in their own righteousness for first we are all as an unclean thing and all our righteousnesse as filthy ragges Isa. 64.6 Accounted by Paul {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dutig or dogs-meat fit to be thrown to the dogs of the concision and not to be reserved as food for the spirits of those that have Jesus Christ to rejoyce in Phil 3.3 8. Secondly Christ adviseth Not to let the left hand know what the right hand doth Mat. 6.3 And though he himself be pleased in mercy to say Well done thou good and faithful servant Mat. 25.21 yet he teacheth us to say though we did all things that are commanded us That we are unprofitable servants Luke 17.10 Thirdly The Pharisee is checked for preferring himself before the Publican though he acknowledged all the distinguishing works to come from God Luke 18.11 14. See Phil. 2.3 And those that pleaded Lord Lord have not we c. gathering acquaintance with God from a recital of the more than ordinary works which they had done in his name Hear God professing unto them I never knew you Depart from me ye that work iniquity Mat. 7.22 23. Mat. 25.44 Fourthly It is of grace not of works least any man should boast Eph. 2.9 I will make mention of thy righteousnesse even of thine only Psal. 71.16 Fifthly Glorying in our own righteousnesse and duties or performances argues a resting and rejoycing in them and seven of our eminent Divines five now Commissioners appointed c. Assert That Christians when they abound in much doing and well doing should be still as much afraid of resting in doing well as of committing ill And be content to have all flowers withered that refresh them without Christ And when after humiliation and casting down for sin they begin to stand upright as they think upon the legs of their prayers performances inherent graces and qualifications and righteousnesse and holinesse expressed in their lives and conversations They may yet notwithstanding all this be brought not to glory in themselves but in Jesus Christ and willingly come down from the throne of their own conceits sufficiencies abilities and lye at the footstool and threshold of Iesus Christ That seeing they know nothing are nothing have nothing do nothing they may be