Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57545	The good Samaritan; or an exposition on that parable Luke X. ver. XXX----XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst theeves, &c. By Nehemiah Rogers, preacher of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part II	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1823A; ESTC R222130	165,186	261

supple nor wine to cleanse The first Conclusion we lay down is this Doct. Man was not wounded by the Law The Priest and Levite did not wound this man They were not the Theeves though they did neither helpe nor heale him The Law than is not the proper cause of death to any it doth not properly as a working cause wound the soule of man nor make him lyable to damnation There was you know condemnation enough in the world between Adam and Moses before the Law was published anew and however it be true that the Law shall proove a Condemning and a Judging Law to all impenitent ones and unbelievers yet this was not the primary intention of it no more than it was of the Gospell to condemne men by it which yet will be a savour of death unto death to all that despise it Deut. 30.15 Lev. 18.5 Eze. 20.11 Rom. 10.7 18. Object But Ezek. 20.25 I gave them Lawes that were not good and Iudgements whereby they shall not live There be three sorts of Lawes or Precepts 1. Mala as Mich. 6.16 the Statutes of Omri 2. Non bona as the Ceremoniall Law 3. Bona. So the Morall Law Now those Lawes there spoken of were the Laws of Ceremonies which the Lord calls not good because they could bring nothing to perfection being but shadows of things to come Heb. 10.1 But the morall Precepts are just and holy and the man that doth them shall live by them Gal. 3.12 Object 2. 2 Cor. 3. ● It is the ministration of death Resp So it is accidently as we shall shew anon not because there is any imperfection in the Law but from the weaknesse of the flesh which is not able to keepe the Law whence it propounding a curse to all that do not keepe it and shewing withall no meanes to avoid it man is affected to it as to an enemy that seeks his destruction and ruin so that this ariseth not from the Law but the infirmity of the flesh Vse Such then as thinke it is the proper work and effect of the Law to wound the soule and disquiet the heart are much deceived the proper cause of that is our own guiltinesse The Physitian that shewes me a disease is not the proper cause of the disease So judge we of the Law Secondly in that neither Priest nor Levite did help this man Observe we Doct. There is no Salvation by the Law Though death properly be not by it yet it cannot cure nor save See Gal. 3.21 Rom. 8.3 Act. 13.25 Heb. 7.19 10.1 Reason The Reason the Apostle gives Rom. 8.3 the Law by sinne is become weake and unprofitable to the purpose of Salvation and Justification It is not weak either in Precept or in Doctrine but only in justifying of man and this not in it selfe but by accident because we are naught and not conformable unto it for if we could perfectly keep it it were as able to justifie us now as ever There are three things required to the justifying of us before God all which are impossible for the Law to doe 1. To offer us forgivenesse of those things we do against the Law Now the Law accuseth but absolveth not 2. To work Faith in us to lay hold upon forgivenes being offered which the Law cannot ingender 3. To put strength and power into us that we may be able to keep the Commandements of the Law to the ends of our lives All which are impossible to the Law It instructeth what to do but ministreth no strength to do what it bids Praecipit non adjuvat Lex offert affert Evangelium that is the office of the Gospell For these purposes the Law is weak uneffectual and feeble but that commeth not from the Law but from our Flesh and corrupt nature A carver cannot cut the Image of his Prince on a rotten logg but that is no fault of the Carvers The Law hath skill to justifie but cannot do that feat on our rotten nature Vse Vain is the hope of those who look for Salvation from the Law whither Ceremoniall or Morall many please themselves in Ceremonies other with their good deeds These will be found too weak to effect it Papists in a speciall manner might do well to see their errour who suppose the Law even since the fall to be propounded as a means of Justification at the least in the sight of God Object But it is improbable that God would give a Law that none can keep Promise life under an impossible condition and damne for that which man hath not ability to observe Resp 1. When God first gave the Law it was possible to be kept by man he had strength by Creation given him proportionable to the duties in his Law injoyned Shall not the Land-lord challenge his rent of his tenant What doth God more 2. That the Law is impossible to be kept is not Gods fault but ours as I shewed Rom. 8.3 3. God by such exaction aimes at this to bring us to an acknowledgment of our misery that so in Christ he may have mercy on us Rom. 11.32 A third Conclusion is Doct. Sinne is seene and discovered by the Law As this Priest and Levite came and looked on the man and so discovered him So doth the Law See Rom. 3.20 5.20 7.7 And in this respect it is said to be a Glasse Iam. 1. Given to the disobedient 1 Tim. 1.5 This it doth 1. In discovering the depth and foulenesse of sinne the guile and deceit of the heart by nature giving some evidence to the soule of the horrid vengeance due therto 2. Rom. 3.19 Gal. 3.10 By applying wrath to the soule in particular pronouncing him to be a cursed Creature in respect of it and exposed to all that wrath which sin hath deserved 3. By awaking the Conscience begetting in a man the spirit of bondage and feare so as that a man knows not what to do Act. 2.37 nor which way to turne And this the work of the Morall Law in respect of sins discovery As for the Ceremoniall part of Moses Law that likewise was a help this way the Iewish washings Sacrifices Rites c. Did no other then discover our misery and the penalty due unto transgression and so send us unto Christ that by him our wounds might be healed Vse Hence we may see the Reason why so few are sensible of their naturall condition The Law hath not yet looked on them Hagar cried in her affliction and was heard So he who is under the Law and hath his conscience awakened by it will so cry as to be heard Acts 2.37 16. It is truly said Our hearts are all of sin but our eares are all of Mercy He that will please us with a Song must set it to the Tune of the Gospell We can heare nothing but Pax vobis and see nothing but Ecce agnus As if the Law were of no further use like an old Almanack out of date

But the Law is to be preached and that in its own fearfull shape in Thunder Fire Tempest Darkenesse Heb. 12.18 that so the conscience may be convinced and roome made and welcome prepared in the soule for Christ which will scarce otherwise be Hag. 2.7 The Prophet tels us God must shake the Nations before the desire of the nations will come so wedded we are to our sins as that there will be no acceptance of mercy on faire terms But of the use of the Law together with the Abrogation therof more shall be said in the last point A fourth Doctrin or Conclusion hence is Doct. The discovery of sinne is rather an accident then a naturall and proper worke of the Law It is by Chance you see that the Preist and Levite came this way Primarily and originally the Law was given 1. To be a rule of life 2. For a means of Salvation by keeping therof Lev. 18.5 But now after the Fall there were other secondary and inferiour Effects therof wherof this was one principall See Gal. 3.19 As for the Law of Ceremonies they were added to help the Iewes infancy and fitted to their capacity and nonage and shewed what was sin ex accidente and indirectly Vse 1 This should teach us to admire Gods Wisedome who out of darknesse can bring light and so order sinne as that it shall make for his Glory and the good of man Vse 2 Also in looking on the Law look not on it as the principall of our good or as the Glasse to behold our perfections as the Papists do but accidentally to discover our blemishes It is by accident that it doth inrage and stirr up lust Rom 7. It is by accident that it doth punish and curse sin for punishment in no Law is the main intention of the Law-giver and that sin is discovered it is by accident too for had there bin no transgression there had bin no need of this The last thing to be observed is Doct. That the whole Mosaicall Law hath its passe it goes its way and gives place to another So you see the Priest and Levit did before the Samaritan came see Luk 16.26 Rom. 7.4 Heb. 7.16 18. Ier. 3.16 This was typified by Moses and Ioshua Moses led to the sight of Canaan but then gave place to Ioshua who gave entrance And by Moses Sepulcher which could no way be found which might signifie the passage of the Law upon Christs comming So by Isaac and Ishmael Gen. 21.10 14 Ishmael served Abraham and Sarah till Isaac was born but then he leaves the Family and was put away with his mother So the service of the Law is needfull for the Church till Christ be come and formed in us Gal. 4. 1 5 19.31 The renting the Vaile of the Temple from the top to the bottome and sundry other things which I spare to speak of did teach us this truth Mat. 27.51 Quest But is the Law wholy abrogated and abolished Resp Remember the Law of Moses was threefold Morall Ceremoniall Iudiciall that part which was Iudiciall was the doctrine of those externall actions wherby the civill Common-wealth of the Iewes was to be governed These are two wayes to be considered 1. As they concerned the Iewes as men in a common and generall rite The foundation of these is morall and so perpetuall in the nature and equity of them 2. As they concerned the Iewes in a Personall Nationall or singular rite as that Law of raising up seed unto the brother Deut. 25.5 Such as these are me●rly Iudiciall and so abolished Christians not being bound to rule their Common-wealths after that forme That part of the Law which was Ceremoniall belonged to Ecclesiasticall businesse as the former did to civill and concerned Sacrifices Sacraments and other rituall observations This tooke its mortall wound by the death of Christ and with him died For as it had Vigorem a Christo relationem ad Christum so it had consummationem in Christo He gave ceremonies their beginning and he also hath given them their ending True it is this Law was not presently throwne into the grave but according to the seemly buriall of humane bodies they had their funeralls and were brought with solemnity to their Sepulchers And he that revives them shall not be in Austines judgement Pius funeris deductor Aug Epist 19 ad Hier. but Impius Sepulturae violator not a devout solemnizer of the Funerall but a prophane raker in the grave and the violator of quiet sepulture Quest. But did all Ceremonies then utterly dye Resp We must here distinguish betwixt Ceremonies Some Ceremonies in the old Law were mixt being naturall and Ceremoniall as for the Elder to have a double portion here take away the Ceremoniall part as it figured Christ So the Naturall part of giving the Elder a double portion may be preserved Thus cities of Refuge were appointed to save the mankiller from the Revenger of blood There was a Ceremonie annexed to this Law that they should stay untill the death of the High-Priest in the Cityes of Refuge Take away that Ceremony and the equity of the Law may stand and Cities of Refuge be kept that those who casually kil be not slain Again some Ceremonies in the old Law were typicall figuring Christ These are dead yea deadly in respect of Use Of use I say but not in regard of Reading Hearing or having instruction from them Others are Ceremonies of Order These still remain for Christ came not to destroy Order God must be served with the body and therfore of necessity there must be some outward observances Provided First for number they be few Secondly for signification plain Thirdly for observation simple far from ostentation farther from superstition So that this makes neither for Iewish nor Popish Ceremonies As for those Ceremonies of the Old Testament they are not fit for us the Church being now past her infancy and come to maturity of age Saint Augustin tells of a Youth who came to Vindecianus a Physitian Aug. Epist 19. ad Ma●cel and was cured of his disease after when he was growne to be a man he fell into the same disease again and applied the same receipt which he had used before in his Youth and it almost killed him He came to the Physitian and complained of his Physick the Physitian replyed it was no marvell for that might be wholsome to him when he was a youth which now he was of age would be deadly Thus the Ceremonies of the Law were profitable for the Iewes being Children and taken at the Commandement of God which now to us who are become men in Christ would be mortall And for Popish Ceremonies they rather become the whore of Rome then the Spouse of Christ True it is the Spouse of Christ cannot be without her Borders and her Laces yet she may not flaunt it like an Harlot but be soberly attyred like a chast and grave Matron The Church of Rome loades

spirituall Kindred must take place and be preferred in workes of Mercy before those who are a kin unto us only in the flesh Psal 16.3 Rom. 12.13 Than they before any common friend or Neighbour and these before Strangers and Strangers before Enemies Thus if our liberality cannot extend to all sorts we must stretch it as farre as we can according to this order there being an equality of estate and the want and necessity being alike taking things in an even and equall comparison And so when we are linked to any in many of those bonds we are to preferre them before any of those to whom were are but bound in some one particular As a gratious Child before a gracelesse a Religious Kinsman and Neighbour before one irreligious As a Center out of which issueth many Lines the farther they are extended from the Center they are the farther dis-united amongst themselves and the nearer they draw to the Center the nearer they are united So the nearer they draw to God the nearer they should be to us and more beloved of us Phil. 16. How much more unto thee saith Saint Paul to Philemon both in the flesh and in the LORD And so much for this Point Mystically Doct. Christ is the good Samaritane by whom alone wee have Salvation and deliverance To this the Scripture beareth witnesse Samaritanus isse ipse est Salvator Christus Samaritanus custos interpretatur ideo ipse Dominus significa tur hoc nomine Aug. quaest Evang l. 2. ca. 19 Hypog l. 3. Mat. 1.21 Acts 2.36 4.12 2 Cor. 11.4 Phil. 2.10 11. Acts 16.31 Luk. 1.47 68 69. 1 Tim. 1.15 1 Iohn 4.1 Luk. 4.18 Rom. 7.25 We want not humane Authority to back this The Samaritane is Christ saith Theophilact So Saint Austin by the Samaritane understands Christ For it signifies a Keeper and he was thus upbraided thou art a Samaritane Thus Ambrose Melancthon Aretius with divers others Reason Iohn 6.27 1 Cor. 1.30 Him hath God the Father sealed God hath ordained and called him hereunto and given him alone Commission and warrant to deale about the businesse of mans redemption and salvation 2. As he only had a Calling to go about this work So he only had Power and Ability Those necessary conditions required to our help and succour were performable by no other creature Who could rescue out of the hands of the strong man but he Who could satisfie but he Rom. 3.26 Heb. 2.14 Who could restore to life but he who was God-Man no other could therfore he or none Vse 1 We may than hence first inferre that to whomsoever Christ is not revealed nor made known Isa 53.1 from them Salvation as yet is hidden Ephes 2.12 Salvation is by Christ no Christ no Salvation to be had Are not they much mistaken who think all shall be saved There were and are Nations amongst whom the name of Christ was rever heard Romans 15.20 Even at Athens the name was new and for the novelty of that strange God they desired to heare Paul further Acts 17.18 20. True it is God hath set up his Sonne for a Standard to draw all people to it yet what the better if we have no Eyes nor will to look up The Sunne is set in the Heavens for a publike light yet it benefiteth none but those who have Eyes and open them to admit and make use of that light A Court of Iustice or Equity is a publik Sanctuary yet it actual●y relieveth none but such as fly unto it Christ is a publik and universall Salvation set up for all commers and appliable to all particulars Iohn 3.16 Heb. 2.9 But all this is not beneficiall to life but only to those that receive him and that many receive him not is evident Isa 53.1 Vse 2 Secondly it may stay the heart of every poore wounded sinner who lies groaning under the sight and sence of his spoyled condition For see it is not an estate past hope There is a Samaritane who is willing and able to recover thee and worke thy cure Surely this only is the board that must help to escape the wrack no comfort in any other thing after the Priest and Levite have looked on us and passed by but in this news of the Samaritans comming When Noah was in the Arke if he looked downward he saw nothing but sinking drowning c. if he looked upward nothing but Beares and Tygers yet in the midst of all this he had the Arke to comfort himselfe withall Thus thou lookest upward downeward without thee within thee and every thing affrights thee till thou lookest on Christ and there thy heart reviveth Saint Paul Rom. 7.24 sinking as it were under an unsupportable loade A body of sinne and death which he carried about with him cryes out in an Agony Infaelix ego wretched man that I am His sins seemed to be so many his transgressions so fowle that he counted himselfe miserable and wretched in respect of them Finding himselfe sinking he gets hold upon this twig there he hangs I thanke God through Iesus Christ my Lord q. d. yet I hope God hath sent his Sonne into the world to save sinners of whom I beleeve my selfe to be the cheife Through this cranny let light enter into thy soule Vse 3 And let us learne to receive this Doctrine of Salvation by Christ with all possible joy and affection Luk. 2.10 11. There is matter of joy to the Patient to heare from his Phisition that his disease is cureable To the client to h●are from his Councell that the day is his To one condemned to heare from his friend that a pardon is obtained It is a sweet thing to be saved from fire from water from the sword from Pestilence but to be saved from our sins is a farr greater matter Therfore the joy arising thence should farr exceed the joy that ariseth from any thing of that nature this joy should be like Harvest joy Such strong affections have the godly sensible of their sins and misery borne to this doctrine of Salvation by Christ as that the very name of IESVS hath bin sweeter to the smell of their soules than roses and violets to the outward sense Nomen cum rosis violisque natum Mart. Epig. l. 9. Quod Hyblam sapit Atticosque flores Quod nidos olet avis superbae Nome nnectaredulcius beato Nothing relished Saint Austin without it and therfore in his Confessions speaking of the great delight he tooke in Ciceroes Hortensius professeth that the heat of his delight was abated only upon this ground he found not in that Book the Name of Christ Saint Bernard was the like affected Si scribas non placet nisi legam ibi Iesum c. If thou writest unto me thy letter doth not please me unlesse I reade there Iesus If thou conferrest thy Discourse is not sweet without the name of Iesus A name it is highly advanced by God himselfe above all names Phil. 2.

see them and commend us for them which should be a great incouragement in holy duties Goe and doe Here is the Charge where 1. The Duty 2. The Person on whom it is imposed In the former we have two Particulars 1. Goe 2. Doe Both these require action and we will handle both as one in this Observation Doct. Our knowledge must be practicall It is not a verball profession nor a formall shew but action that must prove a good Christian This Lawyer who was of the sort and sect of the Pharisees as you have heard had questioned and discoursed much about eternall life and our Saviour had before called upon him really to practise what he did professe vers 28. But that would not beate him of Still hee goes on being desirous to justifie himselfe and so falles into a new discourse which as you see our Saviour thus concludes Goe thou and doe likewise q. d. If thou wouldest be as thou shouldest leave talking fall to walking forbeare discoursing fall to doing like as that Samaritane hath done before thee Goe doe thou As Christ said of himselfe so may it be said of this Doctrine In the whole volume of thy booke it is written of mee that I should doe thy will ô God Law and Gospell Prophets and Apostles yea and Christ himselfe when he was upon the earth required action Deut. 4.1 8.1 Ioh. 13.17 Mat. 7.26 Iam. 1.22 Ps 15. 106.3 2 Pet. 1.10 Phil. 4.9 Reason In true Godlinesse there is a Forme and a Power 2 Tim. 5.3 Now the Forme is taken up by many but will not prove a Christian Power is the life of Christianity and that consists in doing Christian Religion is more practicall than Theoricall rather an Ocoupation than a meere Profession dwelling as we say like the Artisans wit at his fingers ends Vse This serves to the Confutation yea Confusion of formal Professors and Hypocrites whose Religion is all outside no lining Profession of many is only talk and discourse it is turned into a very vizard by this age it hath mouth and Eyes and Nose but all painted Of the Heathen Idols it was said They have mouthes but they speake not Eyes but they see not c. Psa 115.5 It cannot be said so of these kind of Professors for they have mouthes and they speake Eyes and they see Noses and they smell but in this one thing they are like they have hands and they do not worke Feet and they walke not this is a shame to the Calling a disgrace to the Profession better it were that we would say lesse and do more It argues a dead Faith a dead Profession Revel 3.1 Jam. 2.26 Vse 2 As Christ spake of himself Opera testantur de me Iohn 10.25 So let our deeds of us It is not enough to say as it is in the Psalme Credidi ideo locutus sum I beleeved therefore I spake but Credidi ideo operatus sum J believed and therfore I wrought No man can work unlesse he believes no man can believe unlesse he works To stir us up to walking and doing let not these things be forgotten 1. Bare Profession though a thing excellent yet it is no characteristicall difference to discriminate a sound Christian from a reprobate we do not judge of the health of the body so much by talke as by the pulse S. Paul speaks of a possibility to have all knowledge yet bee nothing 1 Cor. 13.2 So to know as we ought to know is to practise that we know 2 Cor. 8.1 this seek after Goe and Doe 2. Consider the end of our Profession is not idle speculation but practise God gave us his precepts not to know but do wherfore serves the Sun but that man may go forth unto his labour So for the same end the light of Knowledge God lends to us Ephes 5.8 Philip. 2 15. Tit. 1.1 It must be knowledge after Godlinesse it must help forward that work while Knowledge swimmeth only in the brain it hath not attained his end the scope of Christianity being not to know but the scope of Knowledge is to be a good Christian This graceth Profession as the managing of a trade honours it above the Knowledge of it You may remember that passage Christ knew no sinne why so Surely because he did no sinne So much as we do so much we know and no more In Musick we have learned that Lesson when we have practised So is it in Christianity therfore see you Goe and Doe 3. The sweet of Christianity is in Practice What is it that makes the study of Law sweet to so many as is well observed by one but the practice of it Is there not difference betwixt hearing of the sweetnesse of Sugar and hony and the tast of the sweetnesse So it is and such it is betwixt the discourse of godlinesse and the practise therof Besides the Retribution is for doing Math. 11.28 Revel 1.3 Mat. 25.21 and that is the sweet indeed wherfore Goe and Doe 4. The danger is great if we practise not Ignorance doth not take away sin but knowledge without practise takes away all excuse Ioh. 9.43 this the Apostle sheweth 1 Tim. 1 13. as if he should say had his sin of Blasphemy and Persecution bin joyned with Knowledge he should not have received mercy These things amongst many other should prevaile so far with us as to cause us to walke and act And thus much for the matter here injoyned The Person is next considerable on whom this duty is imposed Thou Hence learn Doct. That the duties of Charity and such other Christian services are actually and personally to be performed by ones self The Charge you see is Doe Thou as well as others Others have bin Charitable Mercifull be thou so too A Doctrine strongly confirmed in Scripture which injoyning the duties either of first or second Table speaks singularly and particularly in the second Person as to one man So was the Law delivered Thou shalt have no other Gods c. So the Gospell If Thou beleevest he it unto thee as Thou beleevest c. Reason And no wonder seeing the Prophet giveth it for sound Doctrin Hab. 2.4 The just shall live by his own Faith 2. And the Question at the last shall be what hast thou done not what have others Mat. 25. Every man must be countable for himselfe to God Vse See that we have matter of rejoycing in our selves not in others this we shall when we put our hands to those holy duties God requireth of us not being like these Pharisees which would bind heavie burthens to lay on others shoulders There be some duties that belong to men in their particular stations or places as to the Magistrats Ministers c. which concern not others of which we may say as Christ to Peter what is that to thee But there is no duty that belongs to a Christian as he is a Christian but belongs to every Christian Mat. 28.20 Teach them to