Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	justify_v	law_n	moral_a	5,360	5	10.3036	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

his life none of the Church that was at Rome nor any of those that were of his own retinue durst own him or stand by him in his exigent but the Lord was with him and brought him off safe from the Lions mouth He being assured by this providence of God to him and for him in his great danger that he was reserved for the further benefit of the Church and propagating of the Gospel applieth himself to that work the best way he can considering his condition o● imprisonment and whereas he cannot travell up and down to the Churches to preach to them as he done he visiteth divers of them by his Epistles And first he writeth THE EPISTLE TO THE GALATIANS and sendeth it by Crescens as may be conceived from 2 Tim. 4.10 For though Demas and Crescens and Titus their departure from Paul be reckoned altogether in that verse yet the reason of the●r departure cannot be judged to have been alike for however Demas started upon some carnall respect yet Crescens and Titus are not so branded nor will the eminent piety of the later suffer us to have any such opinion of him and the judging of him doth also help us to judge of Crescens who is joyned with him The postscript of this Epistle both in the Greek Syriack Arabick and divers other Translations doth generally date it from Rome Beza from Antioch Erasmus from Ephesus but all upon conjecture for there is no intimation in the Epistle it self of the time or place of its writing Beza upon these words in Chap. 1. ver 2. And all the brethren which are with me saith thus Puto sic totum Antiochenae Ecclesiae Presbyterium significari inde scriptam hanc Epistolam c. I think by this he meaneth the whole Presbytery of the Church of Antioch and that this Epistle was written from thence at that time that passed between Paul and Barnabas their return into Asia from their first journey forth and the coming of those troubles to Antioch Acts 14.28 But that Apostacy in the Churches which the Apostle crieth out against in this Epistle and in others was not then begun and moreover it may well be questioned whether the Churches of Galatia were then planted And the former answer may likewise be given to the opinion that this Epistle was written from Ephesus namely that at the time of Pauls being at Ephesus the Apostacy which ere long did sorely and almost Epidemically infest the Churches was but then beginning And this is one reason why I suppose it written from Rome at this time that we are upon because that gangrene in the Eastern Churches was now come to ripenesse as it appears by the second Epistle to Timothy which was written this same year See 2 Tim. 1.15 False teachers had brought back the Galatians from the simplicity of the Gospel to their old Ceremonious performances again and to reliance upon the works of the Law for Justification which miscarriage the Apostle taketh sharply to task in this Epistle And first he vindicates his Apostleship as no whit inferiour to Peter and Iames and Iohn the Ministers of the Circumcision and those that chiefly seemed to be pillars and he shews how these approved of him and it And then he most divinely states the nature of the Law at which was the great stumbling and especially speaks to that point that they most stood upon their living in it The Lord had laid a stone in Sion which the Jews could not step over but stumble at even to this day and that is that which is said in Levit. 18.5 Ezek. 20.11 and in other places which the Apostle also toucheth in this Epistle Chap. 3.12 from whence they concluded that no living no justification but by the works of the Law The Apostle in the third Chapter of this Epistle laies down two conclusions that determine the case and resolves all into faith The first is in ver 17. namely that the Law was not given to crosse the Covenant of grace but to be subservient to it The second in ver 10. that the Law did plainly shew of it self that no man could perform it but it left a man under the curse Observe that he saith not As many as fail of the works of the Law but As many as are of the works of the Law shewing that the Law did not only denounce a curse upon all that performed it not but plainly demonstrated that none could perform it and so left all under a curse and these words Cursed is every one that continueth not in all things c. conclude both So that the Law was not given for justification but to be subservient to the Covenant of Justification not to crosse the Covenant but to serve it not purposely to leave under the curse but to shew the curse and to drive men to get from under it So that men might live in it but not by it It was the way in which men were to go to seek for Justification but it was not the cause or means whereby they were justified See Gal. 3.5 The Jews made the Morall Law crosse to the Covenant of grace whilest they sought to be justified by works and they made the Ceremoniall Law crosse the Morall whilest they resolved all duty into Ceremony and so the Law which in it self was holy and pure and good they turned to death unto themselves by their abuse They might have lived in the Morall Law had they used it aright though not by it for the more a man sets himself to the exact performance of it the more he sees he cannot perform it and therefore he is driven the more to Christ But they resolved all into Ceremonious performance and so lost sincerity toward the Morall and hereupon the Ceremoniall Law good in it self became to them Statutes not good and Iudgements wherein they could not live Ezek. 20.25 From Rome also and reasonable early in this year Paul wrote THE SECOND EPISTLE TO TIMOTHY and in it urgeth Timothy to come to him before Winter Timothy was now at Ephesus when this Epistle was directed to him as may be observed out of the Epistle it self by these collections 1. In that he willeth him to salute the houshold of Onisephorus Chap. 4.19 who was an Ephesian Chap. 1.16 18. 2. In that he biddeth him take Troas in ●is way as he comes to him Chap. 4.13 which had been the way that Paul himself had gone from Ephesus 2 Cor. 2.22 and to Ephesus again Act. 20.5 3. In that he warneth him of Alexander Chap. 4.14 who was an Ephesian 1 Tim. 1.20 Act. 19.33 There is one passage in this Epistle which hath caused some to doubt about the time of its writing for about the place there is no doubt and that is what he saith Chap. 4 6. I am now ready to be offered up and the time of my departure is at hand which would make one think that he was now ready to be martyred and taken

and sureties of that promise 2 Cor. 13.1 2. that in the mouth of those witnesses his promise might be established and assured Now the time is come that he makes good his promise and whilest the rest of his company go directly the next cut to Troas he himself and Luke and whom else he thought good to retain with him go about by Corinth And now to look a little further into the reason of their thus parting company and of Pauls short stay at Corinth when he came there we may take into thoughts besides how much he hastned to Ierusalem the jealousie that he had that he should not finde all things at Corinth so comfortable to himself and so creditable to them before those that should come with him as he desired He hath many passages in the second Epistle that he wrote to them that glance that way For though as to the generall there was Reformation wrought among them upon the receiving of his first Epistle and thereupon he speaketh very excellent things of them yet were there not a few that thought basely of him 2 Cor. 10.1 2. and traduced him and his Doctrine Chap. 11. 12. and gave him cause to suspect that his boasting of that Church to the Churches of Macedonia might come off but indifferently if the Macedonians should come with him to see how all things were there 2 Cor. 9.4 And therefore it was but the good policy of just fear grief and prudence to send them by another way and he had very just cause to stay but a while when he came there From Corinth in his short stay there he writeth THE EPISTLE TO THE ROMANS as hath been well supposed by some of the Ancients is asserted by the postscript and may be concluded from these observations 1. That he saith that he is now going to Ierusalem to bring to the Saints that benevolence that they of Macedonia and Achaia had collected for them Rom. 15.26 The word Achaia tels us that he now was sure of the Corinthian contribution which he was not sure of till he came there 2. That he commendeth to the Romans Phaebe a servant of the Church of Cenchraea Rom. 16.1 which Cenchraea was a place belonging to Corinth as was observed before though at some few miles distance 3. That he calleth Erastus Chamberlain of the City Rom. 16.23 of whom it is said Erastus abode at Corinth 2 Tim. 4. 4. That he calleth Gaius his host or the man with whom he lodged and the host of the whole Church or in whose house strangers had their intertainment Rom. 16.23 who was a Corinthian 1 Cor. 1.14 And hence it appeareth that Gaius of Derbe who was one of those that were gone before to Troas was one man and Gaius of Corinth was another It is true indeed that the greetings of some men were sent in this Epistle which were not with Paul at this present in Corinth as Timothies Rom. 16.20 who was gone to Troas and Sosipaters who was gone thither also for he I suppose is the same with Sopater of Berea Act. 20.4 and this might seem to infringe the truth of this opinion that holdeth that this Epistle was written from Corinth But when it is considered how lately Paul and these men parted and that it is past doubt that he would acquaint them before their parting of his intentions to send to Rome it is no difficulty to conceive how their salutations inserted into that Epistle There are indeed some that confesse that it was written from Corinth but not at this time but at another namely in that time when Paul travelled Greece of which journey there is mention Act. 20. in which time among other places they conceive he came to Corinth and there wrote this Epistle But 1. it may very well be questioned whether he were at Corinth in these three moneths travels or no. For whereas he had promised to call on them as he went to Ierusalem 1 Cor. 16.7 which he intended when he travelled those three moneths but that he discovered that the Jews lay in wait for him he excuseth himself for not coming according to that promise 2 Cor. 1.16 17. And if it were granted that he was at Corinth at that time yet 2. he could not write this Epistle at that time because when he wrote it he knew the contribution of the Corinthian Church was then ready Rom. 15.26 which when he travelled Greece either indeed was not so or at least he knew not that it was as appeareth copiously in his second Epistle to that Church The Apostle in this most sublime Epistle clears fully and divinely the two great mysteries of the Gospel Righteousnesse by faith and the calling of the Gentiles And in the handling of these he handles the great points Originall sin Election and casting off of the Jews He laies this position down concerning the first Chap. 1.17 That in the Gospel is revealed the Righteousnesse of God justifying as in the Law was revealed his righteousnesse or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousnesse of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulnesse of the heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little lesse sinfulnesse of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3.30 that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by beleeving he found all In Chap. 5. he proves the imputation of Christs righteousnesse for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousnesse of another therefore he proves it by the like mens being condemned for and by the unrighteousnesse of another Two close couched passages clear what he aimeth at The first is in ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sinne entred into the world c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a So to follow