Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	church_n	faith_n	part_n	1,462	5	5.0430	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03392	The office and vse of the morall law of God in the dayes of the gospell iustified, and explained at large by Scriptures, Fathers, and other orthodoxe diuines, so farre as occasion was giuen by a scandalous pamphlet sent abroad of late into the hands of diuers good Christians, pretending great reason and reading for the vtter abrogating and abolishing of the whole Law of Moses since the death of Christ. By William Hinde, sometimes fellow of Queenes Colledge in Oxford, and now preacher of Gods Word at Bunbury in Cheshire.	Hinde, William, 1569?-1629.	1622 (1622)	STC 13513; ESTC S116213	121,247	151

not so effectually spiritually and comfortably as in the latter daies he hath done by his Sonne Can any man I say inferre hereupon that the Morall Law is wholly abolished Nay hath not p Haec omnia non dissolventis erant legem sed adimplentis dilatantis in nobis Iren. advers Haeres li. 4. cap. 27. Christ from his blessed mouth charged vs not once to thinke that he came to destroy the Law He came not to destroy it but to fulfill it And doth not he renew the beauty and vigor of the Law when he doth cleare it and deliuer it from the foolish and false glosses of the Pharisies and commends the duties thereof to the practise of his owne followers and Disciples Besides all this seeing Christ in this first verse is as you alledge opposed to the Prophets you may by as good reason conclude that all the sacred Records of the Prophets are now cancelled and cast out of the Church by the comming of Christ in whom they were accomplished as that the Morall Law first written by the finger of God is now vtterly abolished because by Christ himselfe it was fulfilled and if by that which followeth the heauens and earth must vanish but he remaine you meane that the Morall Law must needs vtterly perish if Christ remaine remember then I pray that Christ himselfe hath said the like of the Morall Law which the Apostles said of him Heauen and earth shall passe but one iot or tittle of the Law shall not passe till all be fulfilled Vpon which words q Bulling in Mat. 5.18 Bullinger saith Per collationem rerum maximè stabilium immotarum significavit perpetuam legis constantiam r Calu. in Mat. 5.18 Caluine ſ Bez. Muscul Vitus Theod. Perk. on the same Beza Musculus Vitus Theodorus Perkins are all of the same minde writing vpon the same place Of these I will only mention Mr. Perkins his words The meaning of this verse saith he is That the Law of God is vnchangeable not only in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an end But you goe forward and out of cap. 3. * Antinomus you say Moses was his seruant It is true Answer and so were all the holy men of God that penned the rest of the holy Scriptures too What then must it needs follow that because Christ is come as Lord in and ouer his owne house which is his t Heb. 3.6 Church that he hath disallowed and disanulled whatsoeuer Moses or others of his seruants haue done before him This were enough to shake the very foundation of the wals of Sion and to lay leuell with the ground the stately palaces of Ierusalem What they haue done either in or for the building of Gods house touching the substance and essentiall parts thereof whether u Ephes 2.20 Heb. 6.1 2. foundation of faith or x Phil. 3.16 Gal. 6.16 rule of life that Christ himselfe tels you againe he came not to destroy though they were but his seruants in the house and he Lord ouer it yet thinke not saith he that I am come to destroy either the Law which is the y Iam. 2.8.12 rule of life or the z 2 Pet. 1.19 20. Prophets which are a part of the foundation of faith He came not to abolish but to * Bez. Epist Theologic 20. pag. 104. establish these things But why did you alledge only the former part of the verse Moses was a Seruant and not the latter for a testimony of those things which should be spoken after to shew what seruice the Apostle speakes of in this place Why there was a reason in it for the latter words speaking of Moses seruice in the matters of the Ceremoniall Law as Paraeus and other worthy Diuines doe giue the meaning of them the alledging of these would haue quite maid your Market in that for which you brought in the former namely to the ouerthrow and abolishing of the Morall Law As for that you adde Antinomus out of Hebrewes Cap. 8. He is the Mediator of a better Testament which being the New he abrogateth the Old Ierem. 31.31 And that by the Old is meant as you say that which was written in the Tables of Stone Answer Deut. 4.13 I answer with reuerend * Bez. in Heb. 8.6 Tertul. advers Iudaeos cap. 3.4.5.6 advers Marcion lib. 5. c. 4. Beza That Christ is said to be the Mediator of a better Couenant hauing better promises Nempe quoniam figurabant ritus Levitici quod ipsi non praestabant cum credentium animos ad Christum venturum sive ad novum pactum remitterent He opposeth the Euangelicall Couenant to the Leuiticall as the better to the worse the New vnto the Old entring into the comparison of the Old and transitory Testament being but for a time whereof the Leuiticall Priests were Mediators with the New the euerlasting Mediator whereof is Christ to shew that this was not only better than that in all respects but also that that was abrogated by this This proueth not then the absolute abrogation of the Morall Law as you intend it but only the abolishing of the Leuiticall Priesthood with all their Mosaicall Sacrifices and Ceremonies as by the words going before ver 4 5 6 7. Heb. 8.4 5 6 7. you may plainly see the Apostle meant it Antinomus And because you appeale to the Geneua Note vpon Ierem. 31.31 as approuing your exposition of that which out of Hebrewes 8. you alledge for the abrogating of the Morall Law Answer we are content to turne aside with you thither also not refusing the censure or sentence which as vmpire it shall giue in this matter Tertull. expoundeth this place Ier. 31. v. 31. of the abolishing of the Ceremoniall and not of the Morall Law Lib. advers Judaos c. 3. Vpon these words I will make a New Couenant Ier. 31.31 the Geneua Note is this Though the Couenant of Redemption made to the Fathers and this which was giuen after seeme diuers yet they are all one and grounded on Iesus Christ saue that this is called New because of the manifestation of Christ and the abundant graces of the Holy Ghost giuen vnto the Church vnder the Gospell May not this Note giue you notice of thus much That the Diuines of Geneua making but one Couenant both in the daies of the Law and in the daies of the Gospell doe only acknowledge an alteration thereof in some circumstances of manner measure persons places times and types meanes and ministers and the like and that partly in the Morall but especially in the whole a In Epistol Theol. 8. Bez. Epist 20. Vide Caluin Instit lib. 2. cap. 11. sect 7. in hunc locum ex Ierem. 31.31 Ceremoniall Law but doe not so much as intimate any vtter abolition of any part of the substance of it whether concerning the foundation of

that as Iunius saith non humana traditione sed Christi ipsius observatione atque instituto and so commended to the Churches and receiued by them as Augustine himselfe confesseth and declareth more at large elsewhere Antinomus Now whereas you say That the Holy Ghost in the New Testament doth not exact naturall precepts such as the Decalogue is for that is fulfilled in one word Loue Answer Gal. 5.14 I answer hereunto That if you haue as great felicity as I see you haue facility to contradict your selfe and to marre with one hand what you haue made with the other you are worthy more pitty than blame and haue more need at this present of a Physitian to purge you than of a Diuine to answer you Notwithstanding we will yet make triall whether you can be sensible of your error and see what you haue said or done amisse herein by asking a question or two and crauing your direct answer to the same I demand then Is not the Epistle to the Galathians a part of the New Testament Gal. 1.1 Yes it is And did not the Apostle Paul pen that Epistle by the instinct of the Holy Ghost Gal. 5.13 No doubt he did And did not the Holy Ghost by Paul require and exact of the Galathians Gal. 5.6 the duty of loue Yes he did for he commands them verse 13. Rom. 13.8 9 10. To serue one another by loue And is not this loue both a fruit of faith and a duty of the Morall Law Yes indeed it is both for in this very Chapter Gal. 5.6.14 the Holy Ghost testifieth that a true faith worketh by loue verse 6. and in the 14. verse erewhile alledged telleth vs also that this worke or duty of loue must be measured by the Morall Law For saith he the whole Law is fulfilled in this Thou shalt loue thy neighbour as thy selfe Why now you haue dealt honestly you haue answered directly and truly Gather vp your seuerall answers now and binde them vp in one proposition and you will finde that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed sero sapiunt Phryges your second thoughts are often wiser than the first so your latter position is better and truer than your former opposition Your former opposition was That the Holy Ghost in the New Testament doth not exact naturall precepts such as the Decalogue or Morall Law is for that is fulfilled in one word Loue Gal. 5.14 and now your latter and truer position is this That the Holy Ghost in the New Testament euen in the Epistle to the Galathians doth require loue not as a naturall but as a spirituall and morall duty being both a fruit of faith and the summe and substance of the whole Morall Law Gal. 5.6 and 13.14 Gal. 5.6 13.14 Certainly if your left hand be not better able to defend your selfe than your right hand hath beene to offend your aduersary you will feele the smart of your owne weapon thus beaten downe vpon your owne head more sensibly hereafter in a better mood than yet you can doe for the present in your hot bloud As for that peece which you patch and adde to the same sentence Antinomus That none of the works of the spirit are properly commanded in the Decalogue What Answer None of the works of the spirit commanded in the Decalogue properly This is a proper lie with a witnesse Tell me I pray you are not the works of the spirit there commanded where the works of the flesh are forbidden Are not adultery fornication idolatry witchcraft Gal. 5.19 20 21. hatred heresies murther drunkennesse and the rest mentioned Gal. 5.19 20 21. Are not all these forbidden in the Law and the contrary vertues or duties as chastity purity piety charity c. commanded in the same also Take the Law as Paul takes it not as it stands in opposition to the Gospell but as it stands in communion and conjunction with it and the same spirit of truth speaketh in both and requires spirituall duties in both Phil. 1.11 as the fruits of righteousnesse and holinesse to the praise and glory of God by Christ Iesus Rom. 7.12 14. Besides such as the Law it selfe is namely spirituall Iam. 2.8 9 10 11 12. holy just and good such must also the works of the Law needs be Lastly S. Iames beares witnesse hereunto very plainly and effectually saying If you fulfill the royall Law according to the Scripture Thou shalt loue thy neighbour as thy selfe yee doe well This the spirit speaketh vnto the Churches by Iames vpon the same ground of the Morall Law and that not only in that generall summe of the second Table Loue thy neighbour as thy selfe but in mentioning some of the speciall Commandements as Doe not commit adultery Doe not kill prouing also that the Christians to whom he writes among the twelue Tribes now dispersed stand now bound to obey the whole Morall Law First because if they faile in one point they are guilty of all as if they commit no adultery yet if they kill they are become transgressors of the Law Secondly because they are charged not only to shunne that which is euill but to follow that which is good and that according to this rule of the Morall Law Iam. 2.12 as in the very next verse the spirit speaketh and commandeth So speake yee and so doe as they that shall be judged by the Law of liberty I would you would take the paines to reade Augustines Epistle vnto Hierome August Epist 29. ad Hiero. touching the exposition of this place of Saint Iames you shall there I doubt not finde him of an other minde than your selfe for the continuing of the office and vse of the Morall Law in binding all Christians to all duties of loue euen in the daies of the Gospell required in the same The like you may also see in his first Booke de doctrina Christiana August de Doct. Christ lib. 1. cap. 30. in his Bookes de litera spiritu contra adversarium Legis Prophetarum And now hauing deliuered your selfe of your maine businesse Antinomus and rid your hands of that confused stuffe which stucke in your fingers you are at leasure to bring vs in a Simile to illustrate as you say the conclusion of your fift section and another to illustrate the generall point If your section and your point haue no greater light than your Similies bring them Answer they may both stumble and fall in the darke for all the helpe that they shall haue by their meanes I haue heard that nullum Simile currit quatuor pedibus no Simile runs vpon foure feet but how shall that run or goe or stand which being maimed and starke lame hath neuer a sound neither legge nor foot at all If Venice and England in your supposition were vnder one and the same King and Gouernour vnder the same Law and Lawgiuer yet