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	work_n	32,098	5	6.7418	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28341	The birth-priviledge, or, Covenant-holinesse of beleevers and their issue in the time of the Gospel together with the right of infants to baptisme / by Thomas Blake ...	Blake, Thomas, 1597?-1657.	1644 (1644)	Wing B3142; ESTC R12167	41,905	40

that Affront which those in the Gospel met with in their tender of Infants Here is somewhat produced to that end and left to thy Judicious censure The Authour hath spared all invective language and intreats like dealing from any that differs in opinion Some will complain of a naked Margin to which much might be said The Authour was with books when it was compiled for the Pulpit but taken from them when it was fitted for the Presse So that use of Marginall References must have put him upon the borrowed copies of others and a new pains for quotation of Chapter Page Besides the quotations desired must either have been friends and so their Evidence would be challenged or else Adversaries which perhaps might provoke some personall offences and distaste which the Authour studiously professeth to avoid We all must stand or fall to our Master Rom. 14 4. and this dispute must stand or fall according to his sentence which is the Voyce of Scriptures Iohn 12.48 If this put no end to the difference the dispute will be everlasting Witnesses from the dead are in vain mustered Luke 16.31 Ephes 3.20 when Moses and the Prophets Prophets and Apostles cannot be heard If by this candle from thence lighted thou seest any thing to make more clear this title to thy selfe and posterity let God have the praise and the Authour thy prayers THE BIRTH-PRIVILEDGE GAL. 2.15 We who are Jewes by nature and not sinners of the Gentiles THis Chapter contains a two-fold Narration of the Apostle The Introduction 1. Of his journey to Jerusalem with the severall occurrents which happened there brought in by him for the vindication of his Apostleship from the first to the eleventh vers 2. Of his dealing with Peter at Antioch which Narration some say is continued to the end of the Chapter others that it is broke off at the seventeenth verse and in the verses that follow the Apostle doth not relate what he said to Peter but directs his words to the Galathians to whom he writes which difference I intend not now to examine My text is within this last Narration or report of the Apostle In which observe 1. The occasion given by Peter Before that certain came from James he did eat with the Gentiles but when they were come he withdrew Verse 12. and separated himselfe 2. The Issue which followed upon this carriage of his Verse 13. And the other Iewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation 3. The Arguments brought for cōviction of Peter of this error which are two First Verse 14. in the fourteenth verse If thou being a Iew livest after the manner of the Gentiles and not as doe the Iewes why compellest thou the Gentiles to live as doe the Iewes Thus the Argument runs It is unreasonable to draw others into a practice that thou thy selfe purposely forbearest But thou thy selfe keepest not the Jewish Rites and Ordinances And therefore it is an unreasonable and a blame-worthy practice by thy example to compell other-to their observation yea thou being a Jew takest thy selfe to have freedome unreasonably then dost thou draw on others who were never under any such obligation The second Argument is in the fifteenth and sixteenth Verses Verses 15 16. We who are Iewes by nature and not sinners of the Gentiles Knowing that a man is not justified by the works of the law but by the saith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified which is thus inforced In that way wherein we who are Jewes with all our birth-priviledges cannot attain to righteousnesse we may not teach the Gentiles to attain to it But we who are Jewes by nature and not sinners of the Gentiles cannot this way attain to righteousnesse We know that a man is justified by faith we are compelled to quit the Law and to cleave to faith without works for justification The words of the text contain First Division the Priviledge of Peter Paul Barnabas with the rest of the Jewes Secondly The Character of the Gentiles in opposition to the Iewes As to the full purpose for which the words are brought by the Apostle they have for the sense of them their dependance on the words that follow but so farre as they contain the priviledge of the Iewes in opposition to and above the Gentiles so farre they are full of themselves shewing first positively what himself and Peter were Iewes by nature Secondly Negatively what they were not sinners of the Gentiles For some explication Explication Nature is here taken not in the proper but vulgar acceptation for birth or descent from Ancestors As usually in our common phrase of speech we say men are naturally Dutch French Spanish Irish when they are such born and bred this Scripture therefore Camero cites for one in which the Apostle speaks after the vulgar manner we have a Scripture paralell with this Rom. 11.24 where Nature and naturall is only by birth and off-spring Peter Paul Barnabas were all naturally Iewes born of Jewish parents and bred up in the way and Religion of the Jewes such only Christ chose for Apostles being himself a Minister of the Circumcision Rom. 15.8 Act. 22.3 Phil. 3.5 Act. 4.36 Exod. 19.6 Deut. 4.7 8. Rom. 3.1 Psal 147.20 Peter therefore being one of the twelve must necessarily be such Paul was such as we know from his owne mouth a Iew and of the tribe of Benjamin Barnabas was such of the tribe of Levi. And being such they enjoyed a priviledge which the Gentiles wanted they were by birth off-spring of a Nation that is holy No Nation was so great as they who had God so nigh unto them who had Statutes and Iudgements so righteous The Jew had every way Prerogatives advantages but chiefly the Oracles of Gods God had not dealt so with every Nation when other Nations were without God they had God nigh unto them when others were unclean they were holy This great priviledge of birth Gentiles wanted and so were by off-spring sinners as birth renders all so they remaine unholy and uncleane among the unholy and uncleane without any such title to the Covenant of God that thereby they might obtaine any other denomination they are dogs while the people in Covenant are children And by this meanes the seeming opposition which is betweene this text and that of the Apostle Ephes 2.3 is easily reconciled Here the Apostle makes an opposition in nature betweene Jewes and Gentiles Jewes by nature had a priviledge above Gentiles there he makes Jew and Gentile in nature equall We saith he were by nature children of wrath as well as others as well as heathens that have no birth-priviledge Nature in that text is not the same as Nature