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	grace_n	righteousness_n	14,541	5	7.8014	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

Here are two queries the Apostle answers to the first Much every way but chiefly that to them were committed the oracles of God that is all the prophetical writings prophesies and promises c These were committed to them non ut alienae rei depositum but as their own proper treasure if they had hearts to make use thereof For the Covenant was made with all the seed of Abraham many indeed lost the benefit of it not because they were not comprehended in it but because of their unbelief which deprived them of the benefit thereof yet this unbelief could not make the faith of God that is the promise of none effect for though some did not believe yet others did not all but some did not believe for God hath ordained That as he keepeth truth in his promises So there should be always some in the Church which should believe them Thus Rom. 9.7 the Apostle sheweth that all the seed of Abraham are not the elect seed but doth not shew That they were not under the outward administration of the Covenant as appears from the 4 verse for of that Covenant Paul speaks not But if onely the elect and faithful be admitted to the Covenant as to the outward administration thereof then is there no subject left for the ordinance of baptism for how shall we know who is elect and who not It 's therefore far better to give the seal to the 99 which are not the elect than to pass by one to whom it justly belongs Thus much in answer to the first querie Rom. 3.3 To the second querie the Apostle answers Paul purposely deferred the answer to the 2 querie to this place because in this place it received the fittest answer That Abraham was not justified by Circumcision which the carnal Jew together with the works of the law rested in as appears by most of Paul's Epistles Rom. 2. Gal. 5.2 They not well understanding the tenor of the Covenant of grace did look at it with a carnal ey as a Covenant of works therefore Circumcision was urged as necessary to salvation Acts 15.1 And in this sense the yoke put upon the disciples was such a yoke as that neither they nor their fathers were ever able to bear It 's not to be imagined that the Lord would impose any such intollerable yoke of circumcision as some conceive the meaning of the place to be for his yoke is easy Mat. 11.28 and his commandments are not grievous 1 John 5. misconstruing the Lords meaning and cleaving to the works of the Law for which cause the Jews were cut off Rom. 9.32 comp Hos 4.5 I will cut off thy mother because they sought rightousness by the works of the Law and not by faith in Abraham 's Covenant which included Christ in the womb thereof For Circumcision was a seal of the remission of sins or as the Apostle calls it a seal of the rightousness of the faith which they had or which was tendered unto them Obj. Jer. 11.3 Cursed be the man that obeyeth not the words of this Covenant Gal. 3. which Covenant I commanded your fathers when I brought them out of the land of Aegypt This Covenant was a Covenant of works Ans Mind the words following which Covenant I commanded your fathers when I brought them out of the land of Aegypt was this Abraham's Covenant was not this Covenant delivered on Mount Sinai 430 years after for the breach of which they are here threatned That the Law was taken by the Jews for a Covenant of works is not denied Gal. 4. Rom. 4. But that is distinct from Abraham's Covenant 2. Let me tell you As some pictures if you look on them on this side they resemble the king or queen on the other side another party So that Covenant considered largely as that whole doctrine delivered on Mount Sinai with the prefaces and promises and all things that may be reduced to it so it 's a Covenant of grace as appears from Hag. 2.6 Accorcording to the word that I covenanted with you when I brought you out of the land of Aegypt Sum vobiscum dicit Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum verbo quo pepigeram vobiscum exeuntibus vobis ex Aegypto et cum spiritu meo in vobis Jun. Verba quo pepigeram explicant in quo propter quem vos acceptos habuerant receperam in foedus Cal. lib. 3. cap. 9. Fac hoc et vives vive et fac hoc so my spirit remaineth among you now they received not the spirit saith the Apostle by the works of the Law but by the hearing of faith Gal. 3.2 that is not by a Covenant of works but by a Covenant of grace But considered as an abstracted rule of rightousness so it 's a Covenant of works Thus the Gospel taken largely hath precepts and threatnings annexed yea a bitter curse the Lord keep us from Gospel-curses Mar. 16.16 He that believeth not shall be damned but strictly taken 't is put for the glad tidings of a Savior 3. That the Law was delivered with evangelical purposes cannot be denyed for Christ is the end of the Law Rom. 10.4 When Moses saw that they had broken the Covenant though they had engaged all this will we do relying on their own strength he breaks the tables to let them see that God would break Covenant with them therefore he is not blamed by the holy Ghost for so doing Act. 7. At that time the Lord said unto him Take thou the tables which thou brakest and put them in the Ark signifying that Christ must keep Covenant with us and for us else we shall never keep touch with God 4. Those words obey my voice and do according to all that I command you so shall you be my people and I will be your God if compared with the like Scriptures appear to be the condition of the Covenant of grace Exod. 19.5 Now therefore if you will obey my voice indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people Segullah signifieth the peculiar treasure of Kings and ye shall be to me a Kingdom of Priests and an holy nation Which is applied to them in the times of the Gospel 1 Pet. 2.9 when all those types and ceremonies were abolished and they not under a Covenant of works but a Covenant of grace Rom. 6.14 Thus Lev. 26.3 If ye will keep my statutes v. 9. then will I establish my Covenant with you v. 12. and I will walk among you and be your God Compared with 2 Cor. 6.16 I will dwell in them and walk in them and will be their God To those scriptures add Jer. 7. Psal 81.13 Ah that my people had hearkened unto me and Israel had walked in my ways Will any say That these pathetical expressions and mournful expostulations relate to a Covenant of works and not rather to a Covenant of grace tendered to them again and again 5. Consider the

I am thy exceeding great reward the Lord leaves himself in pawn that I may so say till he had made good his promise to him But in cap. 17.22 he more fully explains the Covenant Eleventhly The V. Commandment is not carnal though it have a temporal promise annexed to it Eph. Deut. 5.16 Ut prolongent dies Potest verbum accipi impersonaliter prolongent pro eo quod est prolongentur Junius 6.3 Children obey your parents that it may be well with you and that ye may live long on the earth Surely none will say but that children are bound to obey their parents under the Gospel as well as the Jews were under the Law notwithstanding that motive Is there not the like reason for the Covenant May it not be spiritual though the Lord engage to Abraham and his seed to give them that temporal land of Canaan and shall we say this Covenant is a temporal and a carnal Covenant hath not godliness the promise of this life and that which is to come They might as well have said the ten Commandments belong not to us because Deut. 5. they are enforced with this consideration which brought thee out of the land of Aegypt though in a spiritual sense that may be applyed to us as literally to the Jews Twelfthly Abraham was heir of the world by virtue of the Covenant of grace and surely Canaan was included in that promise as being a little world in the great world Rom. 4.13 The promise that he should be heir of the world was not through the Law but through the rightousness of faith Where you see it 's plainly opposed to the Covenant of works Thirteenthly From the absurdities that will follow hereupon for then so many particular promises so many Covenants whereas a Covenant is but a bundle of promises solemnly sealed and confirmed The Papists having excluded the second Commandment Such as will deficere in necessariis will abundare in superfluis they are defective in the second Command therefore they superabound in the X whereas the text mentions but one Commandment as Moses one Covenant throughout ch 17. divide the tenth into two whereas they might as well make eight of it as first Thou shalt not covet thy neighbors house 2. Thou shalt not covet thy neighbors wife 3. Thou shalt not covet thy neighbors field 4. Nor his man servant 5. Nor his maid servant 6. Nor his ox 7. Nor his ass 8. Nor any thing that is his As they divide the Commandments so others divide the Covenant I will be thy God This they make a new Covenant or a Covenant of grace Gen. 17 to 6. and from 7. to 14. And to thy seed will I give this land a Covenant of works they grant the former to be the new Covenant or Covenant of grace and why not the later I will be the God of thy seed c. but they might as well according to all the particular articles in the Covenant multiply the Covenant into several species making every promise a Covenant and so many promises so many Covenants Fourteenthly If Circumcision was a seal of the Covenant of works then the seed of Abraham had no seal to the Covenant of grace at all for they say that relates to the land of Canaan which they hold to be given to the posterity of Abraham by a Covenant of works whereof Circumcision was a seal If this be granted then was the Lord wanting to his people for did they not stand in need of a seal of the rightousness of faith as well as Abraham much more Abraham though strong in faith was sore put to it as appears by the story being willing to sit down well contented with Ismael not having obtained the promised seed Yea cap 16.3 the holy Ghost seems to imply that he doubted ten years therefore he used unlawful means to obtain issue going in●● Hagar Did Abraham stand in need of strengthening and did not his seed much more Had he a seal annexed to the promise and had not his seed the like or did God ever make a Covenant with his people and not seal it Hath any a just title to an inheritance and not a right to the seals and conveyances or had any ever a right to the Covenant of grace that had not an external right at least to the seal Fifteenthly Here is not onely an Husteronproteron for thus Abraham is first under the Covenant of grace and then of works long after but at the same time under both Covenants contrary to Rom. 6.14 Sixtenthly The Covenant of works admits of no repentance or mercy therefore cannot be renewed but this doth Deut. 4.7 12 13. Seventeenthly That Covenant was sealed with bloud for the letting out of the bloud did signifie the shedding of the bloud of Christ therefore it was not a Covenant of works Again it 's to thee and thy seed after thee in their generations for ever Gen. 17.10 11. Psal 105.8 Mr P. p. 43. The ever of the Law is to be understood of the time of the Gospel-state if these words to you and your seed in their generations be put in At negatur He gave that land for an everlasting Covenant even to a thousand generations Now from Abraham to Christ there was but 42 generations and therefore that Covenant ceased not when Christ came in the flesh as some say Jer. 25.5 Esa 24.5 Num. 25.13 Ex. 3.15 I am the God of Abraham the God of Isaac the God of Jacob this is my name for ever this is my memorial to all generations Eighteenthly If Circumcision were onely a seal signifying That God would give the seed of Abraham the land of Canaan what need was there of this seal after they were possessed of the land Obj. The subject matter of the Covenant is That they should be circumcised but in that all the works of the Law are included Ans Rom. 2.25 Act. 15. Circumcision profiteth if thou keep the Law saith the Apostle on Gods part it was a seal of all the gracious promises if on their part they did perform the condition which was to walk in obedience to his Commandments but it did not profit them if they kept not the Law as baptism now availeth not if men lead an evil life The Apostle speaks not by way of supposition as of a thing impossible to be done but as supposing it a thing possible evangelically to be done If he had spoken of the perfect keeping of the law legally which is impossible then all profitable use is denyed to Circumcision but he would not so much detract from that holy institution of God as to denie all profitable use thereof Circumcision indeed did bind them to keep the whole law perfectly but it did profit them if there were an endeavor and a care in them to keep it though imperfectly Cap. 3.1 What priviledg then hath the Jew what benefit then is there of Circumcision if the Jews were not justified by Circumcision

which always behold the face of their heavenly Father and are ready at a beck as knowing his mind by his looks to revenge the wrong of these little ones Mat. 18.10 Yea this Angel of the Covenant Esa 9.3 9. stands betwixt them and hell suspending the execution of that sentence of wrath In the day thou sinnest thou shalt dy the death which is an axiom true at all times but the seed of the woman comes in reprieves such for a while Heb. 1.3 Fifthly By the bloud of this Covenant were they brought out of Aegypt yong and old Hence it is that he makes mention of this name I am the God of Abraham the God of Isaac and the God of Jacob this is my memorial to all generations Exo. 3.15 By the same bloud of Christ sealing that Covenant were they and their little ones brought out of Babylon and shall be brought out of this their last captivity Zac. 9.11 Sixthly They have many temporal blessings Psal 37. I never saw the rightous forsaken especially if liberal for so is the word often used nor his seed begging bread It was so rare athing for the seed of the rightous to beg their bread as that David professeth for his part he never saw it He is ever merciful and lendeth saith the Text v. 26. And what then are his children beggers No they shall enjoy a blessing Gen. 21. Ismael will I make a great nation v. 13. because he is thy seed so that wicked children fare the better for their parents as to outwards at least Deut. 8.18 It is he that giveth thee power to get riches that he may establish his Covenant with thee Luke 13.16 And ought not this woman being a daughter of Abraham be loosed from this bond Filiam Abrahami sic appellat propter ejus gentis praestantiam quam deus singulari gratiâ amplectebatur propter fadus cum Abraham● pactum Dominus arguit à re notâ consessa Piscat his Covenant which he made to thy Fathers So that we may safely say the Covenant is made with believers and all their seed in respect of the external part but with believers and their elect seed onely as to the internal part thereof Seventhly They have common gifts constraining and restraining grace by virtue of this Covenant though their nature be not changed as the prophet speaks Esa 11. Yet at least they are restrained but a lion is a lion still though a tame lion He hath received saith the Psalmist gifts for the rebellious that is saving grace for some Ministers and people restraining grace for others that the Lord God may dwell among them else there were no abiding for the people of God in this world Eightly They had by this Covenant offers and tenders of grace in that sense they were called the children of the Covenant Act. 3. partly because it was tendered to them but not solely for this cause for so all nations to whom the Gospel is preached should be in Covenant which we utterly deny and partly because accepted by them herein many are mistaken that make the offers and tenders of the Gospel simply as sufficient to render a people in Covenant with God without their acceptation but we say There must be the accepting of those offers and tenders and closing with Christ externally at least else it 's no Covenant properly so called Ninthly Many children have saving grace wrought in them by virtue of this Covenant Deut. 30.7 I will circumcise the heart of thy seed Jer. 31. That great intruder sin that usurps authority over all even over such as have not sinned after the similitude of Adam's transgression comes in by the fall of our first parents and why may not children therefore be restored by the next parent instrumentally If the Lord did admit such onely as believe then the faith whereby we believe were not given by any Covenant but what saith the Prophet Jeremiah ch 31. v. 34. They shall all know me from the least to the greatest that is yong and old which knowledg is interpreted to be faith John 6.45 I will write my Law in their hearts what law onely the moral law Yea the evangelical law if so then the law of faith Have then elect children no saving benefit by the Covenant till they believe Yes they have this benefit That they shall believe for there are promises for grace 2 to grace When the Lord saith I will be the God of thy seed there is a promise for grace q.d. The vein of election shall break out in some of them not all for such promises as these are indefinite promises Rom. 3. Excid●rit sermo ille viz. promissio illa gratiae Ero deus ●●us seminis tui and therefore true though not verifyed in all Rom. 3.3 What if some did not believe to whom the promises were made shall their unbelief make the faith of God of none effect I say then that the vein of election shall break forth in some though for the present it runs under ground as some rivers do for it cannot be but that some of Gods peoples children should prove religious seeing that the church shall have a seed and seeds seed for ever the word and the spirit in those shall continue till the coming of Christ saith the Lord Esa 59.21 To which place the Covenant mentioned Rom. 11.27 is to be referred q.d. That Church of the Jews shall not fail in her spiritual offspring for ever This is a promise for grace in the seed to grace in that Church out of which Covenant the Lord hath not excluded any children of believers therefore parents have a ground to hope he hath included all he having not excepted any Here then is an object for the faith of parents to work upon but know assuredly that according to your faith so things go with you Psal 33. last Let thy mercy Lord be upon us according as we put our trust in thee 1 Ioh. 5.16 comp Iam. 5.15 If any man see a brother sin a sin which is not unto death let him pray for him and it shall be forgiven him It 's not to be expected that all should be heard in this particular as it is not in that of Iam. 5.15 Such promises are not universal but indefinite because ofttimes not always the Lord grants such their desires the meaning is prayer is an ordinance to which God hath made such a gracious promise and he often doth restore the sick prayers being put up by believers for them therefore in such cases we are to rely on God by an act of recum●encie though we cannot relie on him by an act of full assurance but such as have much communion with God may know much of his mind and have a particular faith for a particular marcie whether spiritual or temporal children have general and indefinite promises and conditional upon faith and obedience such as determin not the kind of good promised nor the particular person