Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	covenant_n	sprinkle_v	1,619	5	12.4273	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63017	The re-assertion of grace, or, Vindiciæ evangelii a vindication of the Gospell-truths, from the unjust censure and undue aspersions of Antinomians : in a modest reply to Mr. Anth. Burgesses Vindiciæ legis, Mr. Rutherfords Triall and tryumph of faith, from which also Mr. Geerie and M. Bedford may receive a satisfactory answer / by Robert Towne.	Towne, Robert, 1592 or 3-1663.; Bushell, Seth, 1621-1684.; Towne, Robert, 1592 or 3-1663. Monomachia, or, A single reply to Mr. Rutherford's book ...	1654 (1654)	Wing T1980; ESTC R23436	205,592	262

the consent or opinion of Divines as the best yea sole reason and warrant you have for this whereas you regard not their concurrence in other things 4. Your inference is as strange viz. That there must then necessarily be grace included in the morall Law for suppose your reducement be true yet the same grace was still contained and kept in the ceremoniall as before and it could import no whit of its native vertue or as a physicall ingredient infuse its spirit strength or force to alter and qualifie the Law of works for then grace were no more grace nor works no more works If you make the morall so capacious as to receive into it the other as a greater Orbe the lesser or as your Chest doth a box of oyntment or the Ark the Pot of Manna yet there is no necessity of any influence from one into the other or of any thing to be poured out of one vessell into another but all that grace of remission of sins c. was still preserved and kept in the ceremoniall Law and so no grace in the morall 4. If the Apostle did speak as much against the ceremoniall as morall Law was it not because the people had no further respect then to the act observance or thing done resting in the bare use without faith in Christ the onely treasure hid and propounded in and by them and so they made that to be worke which was grace and so no difference between ceremoniall and morall things Sincere accep●● non sunt pro●●ie opera ho●●num sed ●●ei nam ni●●l agimus sed ●●ferimus nos ●●eo ad recipi●●ndam ejus ●●vatiam Cal. And being thus perverted the continuance and use of circumcision and the sacrifices did oppose Christ and grace though they did not so as they were instituted and commanded by God to be used Sacrifices and Sacraments be Gods Ordinances which rightly understood and taken and purely used are not properly mans works but Gods He propoundeth and commendeth thereby unto us his grace and the work of redemption by Jesus Christ the sole object that our faith is to look at and to be exercised about in the use of them If we handle them sincerely we bring no work nothing for acceptation with God but onely are receivers of what he freely giveth unto us It s an easie and too common an errour to turn all into works even Baptism and the Lords Supper whereby the simple nature and verity of them is extinguished and lost Christ profiteth none but such as despairing of Law and works do by faith she onely unto the promise of his grace If a man seek help or comfort in any one act or work he is then bound to seek the same in all the works of the Law and so is a debter to fulfill the whole Law and is quite fallen from grace so is it Gal. 5.2 3 4. Behold I Paul say unto you that if you be circumcised namely in that perswasion that that act will avail you any thing Christ shall not profit you at all c. 5. Lastly This say you hath been alway a strong Argument to perswade you c. And there appeareth no strength in it but it is as weak silly and poor as any and whereas you say alwaies I understand you thus viz. since you entertained that conceit that the Law of works is a Covenant of grace by a mistake herein you might be confirmed in that errour but what bred or occasioned that opinion at first And we now having the same morall Law how is it if the ceremoniall be included in that second Commandment that it doth not bind us also to sacrifice be circumcised c. as it did the Jews else we have not all in the Law Mr. B. This will appear from the visible seal to ratifie the Covenant Argn. 5 which was by sacrifices and sprinkling the people with blood and this did signifie Christ the Mediatour of this Covenant Answ Interpreters vary about the meaning of that covenant-Covenant-book or Testament that was sprinkled with blood Exod. 24. If you will contend it was the Law largely taken even for what was delivered on Mount Sinai In which large acceptation that Law blood of sprinkling and other ceremonies then used were typicall and shadows of future good things Heb. 10.1 then you exclude the Morall Law strictly taken as a rule of righteousness for it was not typicall And now what have you gained by making this a Covenat of grace which the Jews lived under or where or what grace is found in the morall Law But when Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you Exod. 24.8 your Marginall note telleth you It was to signifie that the Law being broken by us could alone be satisfied by the blood and death of Christ Let Moses be typicall Mediatour yet it followeth not that it was not a covenant of works if you take it for the Law morall but contrarily that it was no other for a Mediator was therefore needfull because by the Law the people were convinced that there was dissention and variance between God and them in that they were proved to be transgressors of that his Law and the enmity was to be slain and abolished and a reconcilement made by a middle person Argn. 6 The residue of this Section I leave as dubious and obscure of whom you mean I know not Mr. B. If the Law was that same Covenant with that Oath God made to Isaac then it must needs be a Covenant of grace But c. Therefore God remembers what he had promised to Abraham Deut. 7.2 It shall come to pass if ye hearken to these judgements and do them that the Lord thy God shall keep unto thee the Covenant and mercy which he sware unto thy Fathers Answ Nothing is more evident by this place then that the Law requiring these judgements to be hearkened unto and done was a distinct doctrine from that Covenant made with them in their Fathers For 1. God requires of them the doing of the one but promises that he himself will keep the other the Covenant and the mercy so that this wholly rests and relyeth on him 2. He calls and commendeth himself first to be the Lord their God not upon condition of their doing or obedience but before he required it and as the ground of commanding it 3. The Covenant and mercy was made long before and confirmed by Oath in the dayes of their Fathers these stand all in that text fully against you and for us Yet he dealing with them as a Father with his Children is willing to manifest his faithfulness and love in keeping Covenant and promise made long before in that way of their obedience and dutifulness but that he made that Covenant the same with the Law is denied as utterly false If you say to your Child he shall find you a loving and kind