Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	ceremonial_a	law_n	moral_a	3,536	5	9.8204	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63766	The great propitiation, or, Christs satisfaction and man's justification by it upon his faith that is belief and obedience to the gospel endeavored to be made easily intelligible ... in some sermons preached, &c. / by Joseph Truman	Truman, Joseph, 1631-1671.	1672 (1672)	Wing T3142; ESTC R187555	130,713	376

them maintained that any one Commandment kept by a Jew thus merited Secondly They had high thoughts of their great worth as being Abraham's seed and circumcised worthy men Think not to say We have Abraham to our Father They were great boasters Where is boasting then Many of them held all Jews with very little exception should inherit eternal life yea though dying by the hand of Justice for crimes Thirdly Yet the more Pharisaical sort talkt of repentance as a thing of little use to them that were of strict observance to make up what wanted The righteous person needing no repentance seemeth to be spoken alluding to their opinion The common people that knew not the Law that knew not or used not their Traditions were looked on by them as cursed hopeless no justification for such nothing would serve to save them but taking up their way John's Doctrine of remission of sin and justification upon repentance and leading a new life without Pharisaical strict unwritten observances and traditions which were not possible to be kept by people of ordinary employment was almost new doctrine amongst them and was derided by the Pharisees as much as such doctrine would be by the strict and religious Orders as they are called amongst the Papists but was embraced as welcome news to the common people for salvation to be a thing of possible attainment by ordinary people sensible of their guilt yea and by Publicans and Soldiers without leaving their course of life provided they carry regularly in it and by Harlots upon leaving their leud courses Fourthly They held the Law required no more than the observance of the outward man It was a determined case amongst their * David Kimchi in Psal 66. v. 18. Aben Ezra in Dialog Josephus lib 12. Antiq Ju-Judaic cap. 13. Doctors before and about these days That evil thoughts and desires were not sin and that the Tenth Commandment was not a Command but a Counsel which men would do well to observe but sinned not in neglecting the observance of it They had determined that unless in the case of worshipping false Gods no sin could be committed by the will without an actual commission following and so that it was no sin to desire to adulterate a Neighbour's Wife so the act followed not And then no wonder if many of them supposed themselves to need no pardon or Gospel-favour from God no wonder if the Pharisees be represented as having nothing to confess never asking for pardon never saying God be merciful to me a sinner Fifthly They placed the most of their confidence in Ceremonial matters tything mint c. neglected the weightier matters of the law faith repentance placed much in observance of unscriptural-Traditions to make up what might any way want of their external observation of the Law to justifie them And it seems the Pharisaical Jews in the Apostles days never pretended any meritoriousness of faith in God or Christ fear of God love of God repentance Christian obedience therefore he never speaketh directly of excluding these from merit though by consequence and by the parity of reason they are excluded It rather appeareth that they looked on such things as low unworthy things in comparison of those things they most gloried in and thought them needless as conditions and that they might be justified without them upon their external observances or else he would more copiously and ex professo have told us how these also are so far from meriting that it would be damnable to account them meritorious as he doth by consequence and would have yet told us more fully they are conditions of the promise as the Apostle James doth afterward and included in the word Faith which he useth But this not being the Controversie he securely comprehends all these things obedience to the Gospel the whole of Christianity in the word Faith as being a word used ordinarily by Christians to comprehend the whole of Christianity By Faith he meant Believing and Living such lives as those Christians at that time that observed not the Ceremonial Law lived And we now by the word Believers mean sincere Christians When that great dissention arose Acts 15. 5. some teaching that except men were circumcised and kept the Law of Moses they could not be saved or justified they meant by Moses Law those Commands that required such observances as were now really unnecessary to justification and salvation being mortuae dead though not yet mortiferae deadly For had they only taught That except men repent and fear and love God and obey him they could not be saved the Apostles would not have opposed them in it But they meant Except men were circumcised and did those things many of which none uncircumised were to do according to the Jews own opinion they could not be justified and saved Now their allegations to maintain their merits being diverse and various and not punctually set down because well known to those to whom he more particularly wrote It need not offend us that sometime the Apostle hath reference to one of these pretences sometime to another and that transitions are often obscure and that he sometimes speaks only of the Ceremonial Law sometime only of the Moral sometimes of both and sometime it is not easily to be determined which he speaks of Nay suppose that true which some alledg to prove that it is not much of the Apostle's business here to prove man's justification lies in pardon of sin viz. That it is improbable any should think they needed no pardon which yet is an opinion too frequent with men now if there be any such as none question but there are that think they have so lived that set one thing against another it would be hard or unjust measure for God to condemn them for these judg freedom from the penalty to be due from natural Justice and so not pardon yet how ordinary is it for men that will pertinaciously defend an error as these did to wit the excluding of the Gentiles without circumcision to flye to some allegations that they can scarce believe themselves Secondly Consider what was the Apostle's Design what he aimed mainly to prove in those seemingly difficult passages about Justification and you will find it was no way pertinent to it to make an opposition between what God hath joined as necessary viz. Belief of and obedience to the Gospel Now you will find his great Design by observing what occasioned those passages from him which was this The Pharisaical Jews all of them yea some of them that were so far convinced of Christ's being the true Messiah by the undoubted attesting evidences as to profess themselves Christians Acts 15. 5. Certain of the sect of the Pharises which believed said that it was needful to circumcise the Gentiles and to command them to keep the Law of Moses were wicked opposers of Paul's the Minister of the Gentiles preaching to and receiving into the Church the Gentiles 1 Thes 2. 15. They please

would not be true arguing If Christ died for the good of all then were all dead But this way that I am speaking of is good and cogent If in the stead and room of all they all were judicially dead Again the word used in the Original for us is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may when there is fit subject matter signifie only the final cause but it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Grotius well observes always imports either contrariety or commutation and it can by no means signifie contrariety therefore it signifies commutation compensation He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. vice So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who devoted themselves to death in the stead of others 3. He is said in many places to redeem us Gave himself for us that he 2 Tit. 2. 14. might redeem us from our iniquities To ransom us to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for all 1 Tim. 2. 6. Now the proper import of redeem and such words is by way of price And what if as they object the word redeem sometime be used Metaphorically for our deliverance from any evil whether with price or without for redemption by power as when he saith I will redeem you with stretched-out arm and with great judgment Doth it therefore follow that it can possibly so signifie redemption by power when we are said to be redeemed with price and bought with a price and with a price of great value and when we are told with what price we are redeemed Not with corruptible things as silver and gold but 1 Pet. 1. 18 19. Act. 20. 28. with the precious blood of Christ And when we read it was done by bearing the punishment due unto us His own self bare our sins in his body on a tree 2. This is plainly proved by the peculiarity of his Death We will readily grant He died for us as none in the world else ever died for us therefore not only for our good Socinus and his Followers tell us that Christ having taught as a Prophet sent from God a Doctrine of holiness and piety and that they that imbrace it believe repent return shall be saved notwithstanding all their former sins He died only to confirm the truth of his Doctrine and to leave the world an example of patience and submission courage in suffering but not for expiation satisfaction Certainly Christ did some singular thing by his Death and if this be all we may ask What singular thing hath he done Have not all Martyrs done the same by their Death they taught true Doctrine and died to give Witness to the Truth and to encourage us in sufferings Did not the Apostles do the same the Apostle speaketh of his sufferings for their good in Col. 1. 24. this sense Who now rejoyce in my sufferings for you for the Church Therefore I endure all things for the Elects 2 Tim. 2. 10. sake that they also may obtain the Salvation by Jesus Christ And yet he speaketh it with abhorrence Was Paul crucified for you Do we suffer 1 Cor. ●1 13. for you in the sense that Christ suffered for you as a Satisfaction as an Expiation And if this be all the meaning of our Redemption by his blood and Justification by his blood then we may as well say We are redeemed and justified by the blood of Martyrs however as really though not fully his death and sufferings being at most but a greater attestation of the truth and encouragement of us in our suffering for it If Christ died only for the Confirmation of the Gospel which he preached and for our encouragement and imitation in suffering for the truth we may say Where is the Lamb for the Burnt-offering We are guilty and want atonement Captives and want a ransom If we should look on Christ's Death as one saith through Socinus his Spectacles we should look on it as neither satisfactory to God nor us we have yet no help meet for us there is no days-man between us he that was to come is not come And yet we look not for another 3. I shall prove it from the Sacrifices under the Old Testament which typified and shadowed out these things The Law had a shadow of good Heb. 10. 1 2. things to come not the very image implying Christ's Sacrifice was the very reality The blood of Bulls and Goats could not expiate moral guilt but only shadowed out that which could do it Every Priest standeth daily Heb. 10. 11 12. ministring and offering often times the same Sacrifices which can never take away sins But this Man after he had offered one Sacrifice for sins c. They were but dumb shews of this Tragedy to be acted Consider these three things 1. These Sacrifices did take away did expiate typical guilt in some sense took away the typical punishment of being excluded the congregation and society and such temporal punishment as was to be inflicted by God or Man for such faults as they were appointed Offerings for For the Apostle saith The blood of bulls and goats did sanctifie thus far to the purifying of the flesh Now by sanctifie he meaneth expiate which will appear by perusing how this Author useth this word in other places of that Epistle and not taking away the fault it self But these Sacrifices were Heb. 9. 14 Lev. 10. 14 but only typical of that which took away the eternal punishment and moral guilt and obligation Now since these typical Sacri●ices were expiatory satisfactory in respect of typical guilt What similitude can there be what relation of Types can they have if Christ's offering up Himself was no expiation for real moral guilt for Types were not ordained for their own sakes but for the sake of those things they did shadow out Why would God put them upon typical propitiatory Sacrifices if they did signifie nothing of real Propitiation 2. The Sacrifices were offered in Men's stead in the Sinners stead to make atonement for his Soul for his Life that he died not for such typical guilt He shall put his hand on the Lev. 1. 4. head of the Burnt-offering and it shall be accepted for him They were offered for Man's good indeed but how for his good why in his stead When a man was to die they died for him and he was kept alive And that which yet maketh it more plain is this because in capital offences where men were absolutely to die without remedy there were as is well observed by many no private Sacrifices instituted because the man himself was to die for his fault and so a beast could not die in his stead And if Sacrifices were only offered for the good of Men and not by way