Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	justify_v	20,042	5	8.5899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69076	A treatise of Christian religion. Or, the whole bodie and substance of diunintie. By T.C.; Christian religion	Cartwright, Thomas, 1535-1603.; Bradshaw, William, 1571-1618.	1616 (1616)	STC 4707.7; ESTC S107471	214,101	390

and hard to be vnderstood and therefore that the reading of them is not to be permitted vnto the common people but vnto those onely that are learned A. The direct contrary is taught by the Apostle when he affirmeth that Timothy was nourished vp in the Scriptures from his infancie For if they be so penned that little children may profitably reade them there is none so grosse which hath the vnderstanding of a man but may profit by them comming in the feare of God and with inuocation of his name to the reading and hearing of them CHAP. 13. Of the parts of Gods Word and of the Couenant of workes in generall The parts of Gods word are the doctrine or Couenant of Workes called the Law of which in Generall Speciall Chap. 14. Grace called the Gospel Ch. 27. GAL. chap. 3. vers 17. to the 25. 17. And this I say that the couenant that was confirmed before of God in Christ the Law which was foure hundred and thirtie yeeres after cannot disanull that it should make the promise of none effect 18. For if the inheritance be of the Law it is no more of promise but God gaue it to Abraham by promise 19. Wherefore then serueth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one 21. Is the Law then against the promises of God God forbid for if there had been a Law giuen which could haue giuen life verily righteousnesse should haue been by the Law 22. But the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might be giuen to them that beleeue 23. But before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed 24. Wherefore the Law was our Schoolemaster to bring vs vnto Christ that we might be iustified by faith 25. But after that faith is come we are no longer vnder a Schoolemaster Q. HItherto wee haue heard of the Doctrine of the Scriptures what they are and what are the causes properties and effects of them as being they from whom onely all Doctrine concerning our saluation is to bee drawne and deriued What are the parts of that Doctrine A. Either the doctrine of workes commonly called the Law or of Grace called the Promise and since the comming of Christ the Gospell as appeareth by this Scripture Q. VVhat is the drift of this Scripture A. It sheweth two waies of recouering happines the one by the workes of the Law the other by faith in the promise of grace and that the Law is not that way whereby we can receiue the Happinesse we haue lost Q. How is that shewed A. For that the promise of grace whereby Abraham was iustified was 430. yeeres before the Law and therefore that the Law which commeth after cannot make void the Couenant of Grace which it should doe if a man were iustified by the Law Q. But it may be said that the Iustification by Workes of the Law doth not make void the Promise of Grace when as the matter is so handled as Saluation commeth in part by the Workes of the Law A. Yes verily it is made void notwithstanding for if Saluation were before the Law was onely by Grace and now should be by Works and Grace then the promise giuen to Abraham of Grace onely should bee made void And therefore the Apostle in the 18. verse doth shew that if it bee of the Law it cannot bee by the promise of Grace Yea the Law is so farre from bringing saluation that through the corruption of our nature it encreaseth sinne in vs. Then it should seeme that there is no vse of the Law seeing it doth not iustifie vs either in all or in part A. Not so for it was giuen to shew and discouer sinne and in that regard to terrifie and affright vs and driue vs from all confidence in our selues as also to serue as a rule whereby wee are to direct and amend our liues Q. How is that shewed A. 1. By the testimony of the Apostle saying that by the Law commeth the knowledge of sinne 2. By the Rom. 3. 20. manner of the giuing which was with such terror of thunder lightnings and smoke and fearfull sound of the trumpet as the people could not abide the voice of God but were faine to desire that they might not heare the same but that Moses might bee a Mediator to receiue the Law from Gods mouth and that they might receiue it from him Q. VVhat obserue you from that A. That the Law is terrible vnto vs by reason of the guilt of our sins and that it driueth vs to seeke for a Mediator which is Christ alone who is heere figured in the Mediation of Moses Q. If the promise of Grace take away sinne and the Law encrease sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrary to the promise of Grace A. Not a whit for the Law would also take away sinne and the conscience of sin if any man were able perfectly to obserue it for the Law of it selfe causeth no sinne but onely by accident by reason of our corruption Rom. 8. 3. otherwise it is a furtherance to the Saluation which is by Grace Q. Tell vs then how the Law serueth to the helping forward to the Iustification which is by the free Grace of God A. The Law shutteth all men all that is of man vnder Sinne not to this end that they should perish but contrariwise that they might bee saued that beleeue Q. Make that more plaine A. The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse Gal. 3. 23. the same and laieth them in prison not that they should perish there with hunger cold or other annoyances of the prison but that when they feele their miserie and discerne that of themselues and by their owne deserts they cannot get out of it they should thereby be moued the more earnestly to seeke after the free pardon and grace of the Prince And therefore it is not contrary to the promise of grace but a speciall helpe towards the obtaining thereof Q. How is this further cleared A. By this that the Apostle compareth the Law to Gal. 3. 23. a Garrison which is set in a towne to keepe such Inhabitants thereof in awe and seruitude as haue not loyally-affected mindes to their Prince to the end that in time they comming to a iust and dutifull obedience may be freed from the awe and seruitude of the Garrison Q How else A. It is compared to a Tutor or Guardian For as Gal. 3. 24. hee keepeth the child that is vnder age straitly by meanes whereof he hath a desire to bee out

monuments 3. especially the perswasion of our harts by reason whereof they c Rom. 4. 11. are seales and pledges Q. What may be obserued from hence A. First what grosse blindnesse forgetfulnesse and hardnesse of heart and infidelity is in vs by nature when the word and oath of God is not sufficient to confirme our faith in the promises of God but wee must haue such aides as these Secondly wee are to note also the mercy of God that thus applieth himself to our weakenesse And thirdly what miserable men they are that neglect and contemne the Sacraments which are pledges of so great fauours and such effectuall helpes vnto vs. Q. What else haue we to obserue A. The goodnesse and wisedome of God that hath chosen common things and such as are easie to be had for so high and singular mysteries whereas he might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vnto vs in the Sacraments and herein Gods goodnes appears more vnto vs vnder the Gospell then to them vnder the Law Q. What are the spirituall things represented by the visible creatures A. Christ a Galath 3. 27. 1. Cor. 10. 4. Iesus with all his sauing benefits which are exhibited in the outward signes and sealed to the worthie receiuers thereby Q. How doth that appeare A. First in that it is vsuall in the Scripture to a Gen. 17. 10. Exod. 12. 5. 11. 1. Cor. 5. 7. giue the name of the thing signified to the signe which is not onely in regard of the resemblance and proportion that is betweene them but to shew the inseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called b Rom. 4. 11. seales Q. Doe they seale nothing else but Christ and his benefits to vs A. Yea they seale also our promise to God viz. Gen. 17. 11. Exod. 13. 9. that wee take him onely for our God and our redeemer whom alone by faith wee rest vpon and whom we bind our selues to obey Q. Hitherto of the description and parts of a Sacrament what further is to be considered concerning a Sacrament in generall A. The necessarie circumstances concerning the same to wit the person instituting the Sacrament the persons that are to administer and receiue the same Q. Who is the institutor of a Sacrament A. God onely in whose hands alone it is to giue 1. Cor. 11. 23. the inward grace represented by the outward signes Q. May not any persons administer and receiue the Sacraments A. No but such as are appointed thereunto by Gods owne ordinance Q. Who then by Gods ordinance are to administer the Sacraments A. The Ministers of the Word who represent vnto Matth. 28. 19. 1. Cor. 4. 1. vs the Lord whose stewards they are Q. What is the Ministers office herein A. To consecrate the elements and then to distribute them Q. Wherein consists the consecration of the elements A. Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer vnto God First in praising God who hath ordained such meanes for the reliefe of our weaknes then in suing to God that hee would bee pleased to make those meanes effectuall to that end for which they were ordained Q. Is not the substance of the elements changed by this consecration A. No verily onely the vse is altered in that they are separated from a common to a holy vse which change and alteration continueth only whil'st the action is in hand Q. Doth the Minister with the signe giue the thing signified also A. No hee onely a Mat. 3. 11. dispenseth the signes but it is God that giueth and dispenseth the thing signified Q. Is God alwaies present to giue the thing signified to all them that the Minister giueth the signe A. No not to all for some in receiuing the signes receiue together with them a 1. Cor. 11. 29. their owne iudgement yet hee is alwaies ready to giue the thing signified to all those that are fit to receiue the Sacraments and to such persons the signes and things signified are alwaies conioyned Q. Who are the persons that are to receiue the Sacraments A. All Christians that are prepared thereunto Q. Is there any speciall preparation required to the receiuing of the Sacraments A. Yes verily for seeing men ought to come with Exod. 3. 5. 1. Cor. 11. 28. preparation to the hearing of the Word alone they ought much more so to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to vs. Q. VVhat is the preparation that is required in them that come to receiue the Sacraments A. There is required in those that are of yeres of discretion to a worthie participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospell Q. Seeing no man is able to attaine to the knowledge of the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge faith and feeling necessarie A. 1. concerning the Law it is necessarie that the receiuer of the Sacramēt be able to vnderstand beleeue the common corruption of all men both in the bitter root of originall sin in the poysoned fruits therof together with the curse of euerlasting death due thervnto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospell that he be able in some measure to vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able in some measure to apply the same to himselfe Q. What ariseth from this knowledge faith and feeling to a further preparation thereunto A. A true and earnest desire to bee made partaker Mat. 3. 13. Act. 8. 36. Luk. 22. 15. of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiuing Q. VVhat duties in the action of receiuing are to bee performed A. First a graue and reuerent behauiour befitting such holy mysteries Secondly an attentiue heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken .. Q. VVhat duties are to bee performed after the partaking of the Sacraments A. If we haue a sense and feeling of the gracious work of God by them we are to reioyce with thanksgiuing if not wee are to enter into iudgement with our selues and to humble our selues for our want therein And though we ought to be humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in receiuing of them yet ought wee not therefore to bee altogether dismayed for as the sicke man feeleth not the nourishment of his meate because of