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A67258 Of the benefits of our Saviour, Jesus Christ, to mankind Walker, Obadiah, 1616-1699.; R. H., 1609-1678. 1680 (1680) Wing W405; ESTC R18640 157,560 244

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it Gal. 19 24. and accordingly God not regarding the promised protection of him As is plainliest expressed Heb. 8. 9. And thus the two parties standing at the greatest enmity Man being alienated saith the Apostle and an enemy in his mind by wicked works Col. 1. 21. and God again thus provoked giving him up Rom. 1. 28. as a child of wrath to be a slave to sin to death to Sathan Heb. 2. 14 25. Yet so infinite in his mercy was God so loved he the world Jo. 3. 16. whilst it was yet without strength Rom. 5. 6. yet enemy vers 10. yet sinner vers 8. being not willing that his creature should thus perish 2 Pet. 3. 9. That he was pleased once more to reconcile it to himself and to enter into a new and the last covenant with man and so growing still upon the world were his mercies that this covenant should be so far better then the former that in comparison thereof the other is stiled faulty and not good c. Heb. 8. Now no covenant can be made between Him and mankind without a Mediator a person to go betwixt 1 Tim. 2. 5. Jo. 14. 6. to declare Gods gracious pleasure unto us and to procure and receive from us and offer our submission unto God 2 Cor. 5. 20. See the manner of this Exod. 24. As therefore Moses was of the old Gal. 3. 19. so Jesus Christ was sent the Mediator of the new The substance of which Covenant you may read Heb. 8. 10. relating to Jer. 31. 32. and see the same Ezek. 36. 25. and every where in the Gospels and in the Acts. Repent and be baptized for the remission of Sins and bring forth fruits worthy of repentance where there is remission covenanted on Gods part and future obedience on ours And it was first on Gods part that he would give a free remission of all sins past Their sins and their iniquities will I remember no more Heb. 8. 12. 2 Cor. 5. 19. and for the future by giving them plentifully of his Spirit Jo. 1. 17. Act. 2. 17. Jo. 14. 26. would write his laws not in tables of Stone or of the conscience only as formerly but in their hearts so that every one should now know the Lord vers 10 11. and be also enabled by the Spirit to serve him and that not out of fear but love His Laws too now I mean after the Covenant of grace compleated upon our Saviors Incarnation For else the same Covenant was under the time of the Law and before them from the beginning only such as are Spiritual not Carnal so called Heb. 7. 16. -9. 10. natural and grounded on reason and primitive honesty not arbitrary and typical Laws purged from legal Ceremony Col. 2. 14 17. Lastly that he would be their gracious God Heb. 8. 10. and they should be a peculiar tr●…asure to him above all other people as the same thing is expressed Exod. 19. 5. And this Covenant now he would enlarge from Abrahams seed to all mankind Christ by his Mediatorship making peace as between God and man so between the Jew and the Gentile pulling down the wall which before parted their Courts in the Temple the outer being for the Gentiles See Eph. 2. 14 15. Eph. 1. 10 and would establish it likewise on better promises He is the Mediator of a better Covenant which was established on better promises Heb. 8. 6. The heavenly country and reward of eternal life being not so clearly at least proposed before our Saviors coming as the typical felicities of the earthly Canaan But that he required also on mans counter part That hating and forsaking our former courses we should hereafter being so much enabled by grace so much to be rewarded by eternal glory freed from the unsupportable burden of Ceremonials yeild obedience to his Laws as explained by his Son in a more strict manner then had been performed by former ages Lastly that as he would be our gracious God so we should be his obedient people Heb. 8. 10. Else that there were prepared pa es praemio p●…nae And as his exceeding favors were now revealed to obedience even life eternal so his exceeding wrath against all impiety even fire unquenchable Matt. 3. 7 10 12. This I say is required on mans part For in this new Covenant which is done in their baptism by Sponsors and afterward ratified in Confirmation by themselves Men engage something as well as God according to the manner of that former Exod. 24. 3. where the people engaged with one voice All the words c. will we do Now Jesus it was that brought this Gospel this blessed tidings from his Father that was the Sponsor the undertaker the Surety from God of a better Testament Heb. 7. 22. He the person whom the Lord appointed to preach this good tidings unto the meek to bind up the broken hearted to proclaim liberty to open prisons to comfort all that mourn to proclaim the acceptable year of the Lord but also the day of vengeance to the wicked Esai 6. 1. He by whom God commended his love toward us whilst we were yet sinners Rom. 5. by whom we have now received the attonement with God vers 11. Rom. 5. 1. by whom it pleased the Father to reconcile all things unto Himself Col. 1. 20. 2 Cor. 5. 18. Eph. 1. 10. -3. 12. And as he came offering Reconciliation from Him so beseeching us to be reconciled also to him 2 Cor. 5. 20. And upon his necessary departure from hence he left others to do the same office and to beseech men the same thing from generation to generation in his stead Vers. 10. And by baptism washing away their sins past to take every ones promise of obedience and fidelity and so admit them into this Covenant Baptism being the Sacrament which now answers to Circumcision which was the Sacrament to the beleevers under the Law not of the first Covenant of works as the Jews misconceived it but of the second of Righteousness by Faith which came by Christ Rom. 4. 11. Gal. 3. 17. In which every single person by Sponsors at the Font if baptized in Infancy afterward in Confirmation by himself gives his particular assent to the Covenant and by this is made partaker of the new promises in it therefore saith the Apostle Act. 1. 33. Repent and be baptized c. for the promise is to you and to your children and therefore a good conscience in obeying Gods commands answering our Covenant made in Baptism to do so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vulgar Interrogatio because then interrogatories are proposed about it and engaged for by the baptizand is said to save us 1 Pet. 3. 21. Christ then being the Mediator of a Covenant and no solemn Covenant being made without shedding of blood Zech. 9. 11. see Ps. 50. 5. Those that have made a Covenant with me by Sacrifice See Exod. 24. Gen. 15. Heb. 9. 15 18.
remission of former sins committed against this law by faith Psal. 32. 1 2. Rom. 4. 7 8. So he was enabled for the future to walk in those same laws see Luk. 1. 6. Rom. 8. 4. The law standing still in force as subordinate unto grace 1 Cor. 9. 21. for our works following faith and repentance tho not for those preceding them to which law we are alwaies to perform both sincere and universal obedience These two ministrations therefore of the law and of the spirit are opposed for their effect one taken single by itself without the other serving only for conviction and condemnation c. and for the persons by whom they came one by Moses the other by Christ but not for the time or for the time also but not as if in time I mean since Adams fall the one preceded the other for their absolute being but only in respect of the clearer manifestation first of the one then of the other at several times In the former times the law being more largely propounded the promises seen a far off and darkly as it were thro a cloud or veil 2 Cor. 3. 13. The Messias expected to appear in the flesh the gift of the spirit narrower for compass less in intention But the latter times from it now visibly sent down from Heaven enjoying clearer manifestations of truth larger effusions of grace 1 Cor 9. 10. To conclude As we find before the law from the beginning a double generation one sons of God and the other of men one righteous and the other wicked and in Abrahams time one born of the bond-woman another of the free-woman now those born of the free-woman are only such as are made free by Christ see Gal. 4. 31. -5. 1. one born after the flesh the other after the spirit or by promise Now the spirit is the promise of the Gospel as well as the Messias and comes only by the Messias one ex operibus the other ex vocante Rom. 9. 11. which two generations from the beginning were also shewed in the opposition between the elder and the younger as in Cain whose race was gigantick in comparision of the other Gen. 6. 4. and Abel or Seth Ismael Isaac Esau Jacob Ham and Shem c. Which may be observed also in Reuben and Judah Zarah and Pharez Manasses and Ephraim David and his brethren Aaron and Moses And not only in persons but nations ancienter and greater nations against that chosen for Gods people Israel and the Egyptian Israel and the Canaanites Israel and the Philistine Israel and Babylon Jew and Antiochus Jew and Gentile then Gentile the people of God and the Jew Apostate lastly the Church and Antichrist The Elder persecuting the younger or the former born the latter but yet the latter still overcoming the former for that which is first is natural 1 Cor. 15. 46. So under the law also we find a twofold generation one of faith holding of Abraham another of works of the law holding of Moses Gal. 3. 9 10. and two Covenants on foot the one the Mount Sinai and the other the Jerusalem-Covenant Gal. 4. 25. and two explanations upon them to guide men to which covenant they should adhere the one Cursed is every one that continueth not in all things written in the law to do them and He that doth shall live in them Rom. 10. 5. Gal. 3. 12. quoting Deut. 17. 26. Levit. 18. 5. The other The just shall live by faith or Blessed is the man whose iniquities are forgiven See Rom. 3. 3 7 8. Gal. 3. 10 12 11. Rom. 4. 3. -9. 33. quoting Psal. 32. 1 2. Habbak 2. 4. Esai 28. 16. Gen. 15. 6. Nay see both these coming from the mouth of Moses who himself was a Son of faith The one Levit. 18. 5. the other Deut. 13. 11 12. explained by the Apostle Rom. 10. 5 6 7. c. The latter of which The word is nigh thee in thy heart c. that is saith he the word of faith and that same faith which the Gospel preacheth vers 8. And therefore as we are now referred for salvation to the preaching of Christ and his Apostles so Abraham then before these referred Dives his brethren for their salvation and escaping of hell to the preaching of Moses and the Prophets Luk. 16. 29 31. And both St. Paul and St. James treating about the point of justification take their examples out of the old Testament instancing how it was in Abraham amongst the Hebrews and Rahab amongst the Gentiles See Rom. 4. 1. c. Jam. 2. 21 25. And as the other held of Adam and the law so these latter in all ages held of Christ and the Gospel and as we now had alwaies the same Saviour their King to conduct them the same spirit to inspire and inform them the same Sacraments for substance to confirm them Baptism in the Red sea and in the Cloud thro which see Exod. 14. 19 -13. 21. Matt. 3. 11. they passed to Canaan and the Eucharist the body of our Lord in the Manna coming down from Heaven and his blood in the water streaming out of the rock 1 Cor. 10. 1. c. So Circumcision was administred and their sacrifices used by them as Baptism and the Eucharist by us of which instituted by the Lord Jesus theirs delivered to the fathers were types for remission of sin and conferring grace for appeasing Gods wrath and thanksgiving for mercies with reference to the same blood of the new Testament and the onely true sacrifice So St. Austin de nuptiis concupiscentia l. 2. c. 11. saith Circumcisionem ad purgationem originalis peccati valuisse magnis parvis quemadmodum nunc Baptismus And that threat Gen. 17. 14. That soul shall be cut off from his people is ordinarily understood that he is cut off as well for being extra pactum as being praecepti violati reus And tho Circumcision in Abraham who was before the receipt thereof justified by faith was only a seal of that former justification as also the Sacrament of Baptism was to Cornelius saith St. Austin contra Donatistas l. 4. c. 24. See Act. 10. 47. comp 44. and is to many other Yet this hinders not saith Estius 4. Sent. 1. d. 31. sec. but that in parvulissicut nunc Baptismus ita olim Circumcisio non nudum esset signaculum justitiae interioris sed efficax atque operatorium And St. Austin ibid. Cur ergo ei praeceptum est ut omnem deinceps infantem octavo die circumcideret nisi quia ipsum per seipsum sacramentum multum valebat And for this purpose also were their sacrifices used See Lev. 4. 20 26. and the Priest shall make an attonement for him as concerning his sin and it shall be forgiven him Vulgar Rogabitque pro eo Sacerdos pro peccato ejus dimittetur ei See Lev. cap. ●… cap. 17. and Numb 15. cap. and Heb. 5. 1. That he might offer sacrifices