Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

and by baptism sealed to you so that there is no need to seek any thing out of Christ that belongs to the full paying the price of Redemption Therefore wee must not depart from him Yee are risen Argum. 7. Yee beleevers by baptism are brought into the communion of Christs Resurrection or his victory that hee gained over death and sin by which yee are not onely risen to newness of life in holiness but also yee shall rise in respect of your bodies to a glorious and immortal life so that nothing as to holiness and eternal life is to bee desired out of Christ Therefore yee must not at all depart from him Through the faith But yet lest too much be attributed to external baptisme from the work as they say done hee requires the faith of God efficaciously working in those that are baptized i. e. That wee beleeve that God who powerfully raised Christ from the dead according to his promises will also effectually raise us according to his promise to all manner of newness of life For by how much the nearer wee imbrace the power of God that raised Christ our head from the dead by so much the more wee shall make progress in newness of life Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath hee quickned together with him having forgiven you all trespasses Argum. 8. God hath made you Colossians in times past dead in sins and lying in the uncircumcision of irregenerate nature partakers of the holy and immortal life of Christ as to right and an inchoate possession all your sins by grace being forgiven therefore as to a plenary remission of sins and to an holy and immortal life nothing is to bee sought out of Christ. This benefit is called a quickning together with Christ although Christ had risen some years before they were converted because in what moment soever any one is by faith united to Christ in the same moment is hee united to him now reigning in heaven yea in his dying burial and rising again after a judicial or forinsical manner so that in all things in which hee hath or doth sustain our person it is no less than if wee had in a Physical manner been present and consented to every act of his in our behalf Vers. 14. Blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nayling it to his Cross. Argum. 9. In which also hee explains how Christ obtained remission of sins for us viz. by taking away the hand-writing in this sense The Covenant of works is an hand-writing established partly in threatnings partly in appointed positive Ceremonials excluding the Gentiles from the Church was against us and contrary to us But Christ hath blotted out this hand-writing taking it out of the way and nailing it to his Cross Therefore you must not look back to the legal Covenant or ceremonial appointments in them to seek for any thing neither must yee depart in the least from the death of Christ by which yee are delivered from that hand-writing Hee compares this Covenant of works with its appurtenances to an hand-writing by which any one bindes himself for the paying of a debt for whosoever are convicted of sin by the light of nature are also by the force of the Covenant of Works obnoxious to wrath and as often as wee are convinced of sin so often also by nature wee confirm the punishment of sin or the condition of the legal Covenant by the judgement of our consciences against our selves as by an hand-writing The conscience of every one performs this much more which hath received the written Law and daily bears the punishment of the Law for the breaking of it But chiefly all justiciaries are compelled to subscribe to this hand-writing who acknowledge no righteousness besides inherent or that which is by works Of which number were those that Judaized and observeers of Ceremonies who adhered to this Covenant seeking Righteousness by works and the appointed Ceremonies For by how much they did indeavour by this means more manifestly to establish their own Righteousness by so much the more openly they did derive the punishment of the Law broken by the force of the Covenant upon themselves For no man enters a Covenant but hee also admits all the conditions of the Covenant The hand-writing is said to bee in Ordinances or rather subscribed to Ordinances so far as they took upon them those commands or Legal Ordinances that they might bee perfected in themselves they did withall oblige themselves to bear the punishment of the breach of those commands Hee calls it the hand-writing against us or contrary to us partly because it separated the Jews from the Gentiles and the Gentiles from the Jews Partly because it was a yoak which neither they nor their Fathers could bear Partly because as often as they did any work of the Law either moral or ceremonial to bee justified thereby so often by the imperfection of their work and the profession of their imperfection in the use of the Levitical Ceremonies they did argue themselves guilty or rather did acknowledge themselves guilty of death As for example when they offered Sacrifices and did repeat them they not onely acknowledged themselves sinners against the Moral Law but did also really confess that their frequent Sacrifices could not purge their consciences from sin and so the hand-writing of the Covenant of works was alwaies contrary to them But Christ hath blotted out this hand-writing and took it out of the way nailing it to his Cross insomuch as hee for the sake of them that were his hath paid for the redeemed the penalty due upon the hand-writing by the death of his Cross and hath compleated and abolished the positive Ordinances concerning those vanishing Ceremonies by the real Sacrifice of his own body once offered Vers. 15. And having spoiled principalities and powers hee made a shew of them openly triumphing over them in it Argum. 10. Christ hath brought all the Devils who exercise their power and tyranny upon the Elect overthrown by the price of Redemption paid upon the Cross and gloriously triumpheth over them openly in the sight of God Angels and men whose eyes are open unto their own disgrace and our deliverance Therefore it remains that nothing is to bee sought out of Christ. The Devils are called Principalities and Powers 1 Because in the world they potently exercise authority over all the reprobate children of disobedience and all the unregenerate which do nothing else but execute the will of the Devil 2 Because they are Sergeants executing the judgement of God holding those captive that are not reconciled to God in Christ. 3 Because they fight against Christ the Redeemer neither do they dismiss the redeemed and reconciled from the prison of darkness unless compelled by the stronger power of Christ. They are said to bee spoiled by Christ on the Cross 1 Inasmuch as

them and by nature do some external works of the Law although they have not the written Law yet that Law within them is a Law and that really and indeed written upon their hearts as their consciences witness accusing them when they do ill and excusing them when they do well Therefore they have nothing to pretend why they should not undergo deserved condemnation when they sin much less the Jews Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart and according to this my doctrine in the Gospel will pronounce the condemnation of sinners to bee just whether Jews or Gentiles Therefore they cannot bee excused who sin but perish by their own just desert Vers. 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 19. And art confident that thou thy self art a guide of the blind a light of them which are in darkn●ss 20. An instructer of the foolish a teacher of babes which hath the form of knowledge and of the truth in the Law The third Objection But something must bee allowed to the priviledges of the Jews that they come not into the like condemnation with the Gentiles And here hee seems to conflict with some principal teacher of the Law and Patron of Righteousness by works and brings forth seven props of his vain confidence by way of concession granting all 1 The first that hee grants is the external honour of a worshiper of God Thou art called a Jew which was a name not of Nation only but of a confessor of the true Religion 2 A submission of mind to the doctrine of the Law Thou restest in the Law and thou applaudest thy self in this as an eminent benefit 3 Thou makest thy boast in God viz. that thou art of that people chosen above all other Nations in Covenant with God vers 17. 4 The knowledge of Gods will taken out of the Law 5 The discerning of good and evil and of things that differ and controversies by the benefit of the same Law verse 18. 6 The confidence of such abundant knowledge and certainty that they could teach others 7 That they had a systeme and collection of that knowledge which was here and there contained in the Law and that all the rest besides this our Rabbi are infants and foolish verse 19 20. Vers. 21. Thou therefore that teachest another teachest thou not thy self Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest idols doest thou commit sacriledge 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God The Apostle answers the Objection and all these being granted hee shews them insufficient to righteousness by two Reasons Reas. 1. Because thou doest not teach thy self i. e. thou dost not shew forth thy doctrine by thy deeds but either pollutest thy self with those vices or the like which thou forbiddest in others Therefore those things suffice not to free thee from condemnation Vers. 24. For the Name of God is blasphemed among the Gentiles through you as it is written Reas. 2. Confirming the former Because through your fault the Gentiles speak evil of God as if hee had or could bear prophane worshipers Therefore the forecited priviledges make nothing to Righteousness This reason hee confirmes by the testimony of Ezekiel 36.22 who complains of the Hypocrites of his time boasting in the same priviledges Vers. 25. For Circumcision verily profiteth ●f thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision The fourth Objection But because of the Covenant of God the sign whereof is Circumcision I shall not perish who am circumcised saith the Jew confiding in the outward Ceremony The Apostle answers and proves that Circumcision does not exempt us from condemnation or death by four Reasons Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements if it could bee it would profit as a part of that obedience to justification by works for which the Jew did contend but if the transgression of the Law bee found in him that is circumcised as touching justification by works circumcision and uncircumcision will bee the same Therefore circumcision exempts not from condemnation Vers. 26. Therefore if the uncircumcision keep the righteousness of the Law shall not this uncircumcision be counted for circumcision Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law if it could bee shall bee of the same account with the Jews circumcision If so bee God require to justification by works nothing but a perfect observation of the Moral Law Therefore circumcision frees not from condemnation Vers. 27. And shall not uncircumcision which is by nature if it fulfil the Law judge thee who ●y the letter and circumcision dost transgress the Law Reas. 3. Because the Gentile being by nature uncircumcised if it was possible that hee could keep the Moral Law compared with thee who are outwardly circumcised and yet transgressest the Law by thy own judgement hee shall argue thee worthy of condemnation Therefore circumcision doth not free from condemnation Vers. 28. But he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 29. But hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and no● in the letter whose praise is not of men but of God Reas. 4. Because neither the outward profession of the true Religion long ago erected among the Jewes by God himself is to be accounted for a true profession of the true Religion nor outward Circumcision of the flesh is to bee reckoned for true Circumcision ver 28. But hee is a true Professor of the true Religion who is such an one in the Spirit and that is true Circumcision which is of the heart spiritual in the inward soul and not that which is outwardly in the body or the letter which is commonly called Circumcision He that is a Jew indeed and that which is true and spiritual Circumcision hath commendation and praise not only among men who only see things that are open and manifest but with God who looks into the heart Therefore outward Circumcision perfects not our righteousness nor frees any man from condemnation ver 29. CHAP. III. THere are two parts of this Chapter in the FIRST he answers five objections against the foresaid Doctrine to ver 9. In the SECOND part he proceeds to prove the POSITION touching JUSTIFICATION NOT BY WORKS BVT BY FAITH Ver. 1. What advantage then hath the Iew or what profit is there of