Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	command_v	faith_n	gospel_n	6,285	5	7.3074	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85207	Hidden manna or, the mystery of saving grace. Wherein the peculiarity of Gods especiall grace to the elect is asserted and proved, and divers objections of Pelagians and Arminians about the power of the will of man to supernatural good, are fully answered and confuted. By that reverend, learned, and faithfull minister of Gods word, William Fenner B.D. late of Rochford in Essex. Perfected many years since by the author whilst he was preacher at VVillingsworth in Staffordshire. Imprimatur Edm. Calamy.	Fenner, William, 1600-1640.	1652 (1652)	Wing F692; Thomason E1310_2; ESTC R209026	31,828	115

preached unto you forgivenesse of sins Act. 13. 38. yea among all Nations Luke 24. 47. For to him give all the Prophets witnesse that through his Name whos●ever beleeveth in him shall receive forgivenesse of sinnes Act. 10. 43. so that Gods Ministers are bound to preach that thy sins may be forgiven thee if thou repent and beleeve the Gospel 2. By way of obligation thou art bound to beleeve that thy sinnes may be forgiven thee in Christ remission of sins is one of the Articles of thy Creed that thou art commanded to beleeve Repent and beleeve the Gospel Mar. 1. 15. and therefore it s called the Law of faith Lex à ligando the Law bindeth Rom. 7. 2. All are bound to beleeve in Jesus Christ to the remission of sins even reprobate and all they are bound as well as the Apostles themselves For our Saviour commands them to command all treasures the very same things that he commanded them Teaching them to observe all things whatsoever I have commanded you Matth. 28. 20. so that thou art bound to beleeve that thy sinnes may be forgiven thee 3. By way of obsignation Remission of sins is so farre forth offered unto thee in Christ that God hath sealed this serious offer in thine owne Conscience thine owne Conscience tels thee or hath told thee that it hath in it for to tel thee that God doth truly offer this grace of Christ unto thy soule and thine heart can witnesse with thee that it is thy fault if thou doe not repent and beleeve to the remission of sins Thus saith our Saviour He that beleeveth in him is not condemned but he that beleeveth not is condemned already because he hath not beleeved in the name of the only begotten Sonne of God John 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostome The not beleeving it selfe accuseth thee namely in thine own Conscience so that thine owne reines check thee for not beleeving that thy sins can be forgiven thee 4. By way of generall intention for God intended his Sonne generally for Man-kinde to lay downe a sufficient price to the remission of sins for the same even for the reprobate men and all comparatively more then for the reprobate angels generally I say in respect of the condition that if any man or woman did repent they should not perish everlastingly Jo. 3. 16. although I doe not say generally in respect of absolute purpose Thus saith the Apostle Verily he tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2. 16. And least one should thinke why then he tooke not on him all Man-kinde therefore Moses saith it larger The seed of the Woman Gen. 3. 16. in whose loynes were all the world This is no small thing saith the sweet Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not vouchsafe this mercy to Angels So then thou art taxt with a sinne over and above the sinne of the Devils in Hel if thou dost not repent and beleeve to the remission of sinnes 5. By way of speciall intention too for all that thou knowest for all that thou knowest God meanes to worke Faith and Repentance in thee unto remission of sins Peter cals upon Simon Magus the Sorcerer Not to despaire but to repent of this his wickednesse and pray God that if it be possible the thought of his heart might be forgiven him Acts 8. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same Father Peter did not say thus as if he made any question or would have him make any questioning doubt of the possibility of his forgivenesse if he repented but only to shew the grievous condition that he was in that he might provoke him to faith and repentance so that thou sinnest against Gods unsearchable secrets and counsel if thou dost not beleeve that God may in a speciall manner vouchsafe thee forgivenesse of sins Excellently then saith Saint Hilary Omnia omnium Christ hath satisfied enough for all the sins of all men and women Whence we may learne that now it s worse with the wicked man if he w●ll live in sin without amendment of life then before if this new Covenant had not been made accidentally for now his sinnes may be forgiven him God hath offered to condescend with him from the rigour of the first wherein he could not be forgiven and to proceed in the new with him wherein he may First absolutely be forgiven in regard of Christs sufficiency which is enough for all sinne of Man-kinde Hom. 25 de paen in the world yea as Eccius saith The Redemption of Christ his Diog. Laer. Prosp resp ob Vincent bloud is sufficient so that if there were a 100. mundi a hundred worlds it might serve for all yea more were there as many worlds as the Epicureans held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinite worlds Aquinas is bold to say That the bloud of Christ is of a sufficient value to redeeme them all à toto Secondly mollifiedly à tanto be forgiven on their owne part assisted with Christs efficiency I speake of Christs perswading exciting and to some generall duties enabling grace whereby though he doe not give them Free Will yet he truly proffers them to diminish the extreame bondage thereof and without doubt doth in some And therefore if he be obstinate in his sins he is accidentally I say in a more woful condition then ever before for now Cursed is he because he continues not in all things that are written in the Booke of the Law to doe them He devolves himselfe upon the old Covenant and shall answer for the breach thereof Now Cursed is he too because he beleeveth not in the Sonne of God he ship-wracks himselfe against the New and shall answer for the contempt thereof God comes so graciously unto him in the power of the dispensation of the Gospel of Christ that it might be the better with him under the Law of faith although God doe not goe so farre with him as with his Elect but he makes himselfe guilty of the bloud of the New Testament and turnes this May be forgiven into a double Never shall be forgiven yea and by the just Judgements of God into a desperate Never can be forgiven But suppose Ministers may bid them beleeve because God hath commanded them so to preach yet how can God himselfe binde Cain or Dives or any other reprobate to beleeve when Christ did not dye for them or how can God judge them for not beleeving in the Sonne of God who never was incarnate for them can they be tyed to beleeve that to be so which is not so I answer 1. Put that Christ did not dye for them the Preacher or God in the Preacher doth not command them to beleeve an untruth for faith comes by the word preached and looke whatsoever the word saith they are bound to beleeve The word saith That he dyed for those that beleeve For those that hunger and thirst after righteousnesse

thee in his pavilion in the secret of his tabernacle shall he hide thee and shall set thee upon a rocke Psal 27. 5. Doe the proud insult over thee Doe the wicked tongues nick-name thee God shall hide thee in the secret of his presence from the pride of man God shall keep thee secretly in a pavilion from the strife of tongues Psal 31. 20. Gods grace is a speciall grace to such as you are and such as you are onely Christ Jesus is your Saviour for hee will save his people Matth. 1. 21. This ransome is a speciall ransome a ransome not for all but for many Matth. 20. 28. His bloudshedding was a speciall bloudshedding not for all but for you many Matth. 26. 28. Sanctification is a speciall sanctification not of all but of you Joh. 17. 19. Justification is a speciall justification not of all but of you onely his elect Rom. 8. 33. Intercession is a speciall intercession not for all but for you alone vers 34. Christ is the head a spirituall head not to all but to you his Church Ephes 1. 22. Christ his purchasing was a special purchasing not of all but of you his Church Act. 20. 28. Christ his prayer is a special prayer not for all but for you Joh. 19. 9. Christs redemption was a special redemption not of all but of you that are his sonnes Gal. 4. 4. Christ is the authour of a special salvation not to all in general but to all you that obey him Heb. 5. 9. Specialiter saith St. Ambrose especially for you whom hee hath made with himselfe coheires of salvation It is a secret that God hath given you none of the wicked in all the world know it it is a secret favour that he hath vouchsafed you no covetous nor drunkard scrape-pelfe nor swearer nor any ungodly man or woman in the earth partaketh of it with you Be comforted then whosoever thou art that hast given over thy wicked wayes and betaken thy selfe to newnesse of life For the secret of the Lord is with them that feare him and he will shew them his Covenant But thou wilt say Alas thou canst not pray thou canst not beleeve thou canst not serve God! I answer Though these things do not openly manifest themselves yet Gods seed may abide in thee 1 Joh. 3. 9. Seed is secret in the ground and seemes to be hid yet it sprouts out in its time and groweth so grace may be as hidden seed in thy heart secretly sowne in thy soule But thou wilt object againe Alas I cannot feele any such matter I answer what if thou canst not it may bee secret as from others so from thine owne sense and feeling The secret of the Lord is with them that feare him and he will shew them his Covenant My fourth use shall be for Terror to the wicked Here 's horror to all the ungodly they are strangers from God they are not admitted unto Gods secrets The godly are signed with the Spirit saith St. Ambrose a secret obsignatum Gods Spirit is their Sigil saith Theodoret a secret seale they are his sonnes and sealed with his Spirit saith S. Chrysostome a secret Son-ship But the wicked have neither secret signe nor secret seale nor secret Son-ship nor any secret special or peculiar thing of God they are aliens from God Reveale not thy secrets to a stranger saith Salomon God reveales not his secrets to such as are strangers to him As Aristotle said of his Acroamatiks that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set forth so may I say of the Law and the Gospel in regard of the wicked it is expressed but not expounded to them now when they rebelliously reject all obedience he will close their eyes and hoodwinke both wicked Ministers and people Esa 29. 10. Yea the Psalmist curseth them that their eyes be darkned that they see not Psal 69. 23. Poure out thy indignation upon them and let thy wrathfull anger take hold of them vers 24. As if hee should say ipsissimam perditionem saith Marlorat let them be damned and all with damnation it selfe for Gods wayes are kept secret from them and not with them Art thou a drunkard and hast not Gods secret to keepe thee from drunkennesse here thou feest thou art in the state of damnation Art thou a worldling and hast not Gods secret to keep thee from worldlinesse thou art in the state of damnation Art thou malicious and a hater of thy brother and hast not Gods secret to keep thee from it thou art in the state of damnation Art thou a sweater a lyar or a luke-warmling c. and hast not Gods secret to keepe thee from thy sinnes thou art in the Jawes of Hell and vengeance brut us stupor as Calvin speakes a brutish stupidity possesseth thee the secret of the Devill is with thee thou hast thy secret too but it is the Devils secret thou keepest the Devils counsell O my soule come not thou into their secret Gen 49. 6. Well may some be called the Devils secret for the Devill hath power over the wicked secretly and they perceive it not the secret counsell of the wicked Psalm 64. 2. The secret of mockers so it is in the Originall Gen. 15. 17. as for the secret of the Lord that is with them that feare him nemini nisi saith Musculus with none else The secret of the Lord is with them that feare him and he will shew them his Covenant Is the grace of Gods Children such a secret that none in the world knoweth besides them then let me commit this to the Arminians consideration what mischiefe he doth to his owne soule God saith this grace is a secret thing only revealed to his secret ones God saith it is a mystery opened only to those that are his God saith it must be spiritually discerned and without a speciall eye-salve can never be perceived God saith it is a fountaine sealed up from the men of this world a booke clasped up that nor learned nor unlearned can read but only they to whom it is especially given from above God saith it is a depth it is unsearchable and a peculiar treasure a peculiar pearle a speciall gift but the Arminian lookes for no other grace but what is not secret not peculiar not speciall but common grace he lookes for no other grace save that which God vouchsafeth to all even reprobate and all Oh what and if this Metaphysicall grace they hazzard their soules upon should prove uneffectuall I beseech these men to chew upon this point I doe not say they doe debarre themselves from Salvation but if they would ruminate this thing seriously I thinke they would not dye as they doe for ten thousand worlds let them heare a little and I pray let their Consciences intently ponder 1. Must it be a secret grace of God that the world hath not if a man be the childe of God Oh then I quake to thinke