Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	sacrament_n	seal_n	4,627	5	9.5821	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15991	Three partes of Salomon his Song of Songs, expounded The first part printed before: but now re-printed and enlarged. The second and third partes neuer printed before. All which parts are here expounded and applied for the readers good. By Henoch Clapham.; Bible. O.T. Song of Solomon. English. Clapham.	Clapham, Henoch.	1603 (1603)	STC 2772; ESTC S116334	255,503	332

became indeed The Son of Man And thus the fall of Man brought with it the fall of Gods Son The Head is contented to stoope with his body Christ with his Church pawning himselfe for her payning himselfe for her becomming poore for making her rich giuing her libertie by his captiuitie procuring to her pleasure by his paine life by his death Nor did the Sacrifices only represent this but also exhibite and seale Christ with his benefits vnto the faithfull Communicant In which respect it is that the Author to the Hebrues saith that Habel by his Oblation obtained witnesse that he was iust that is imputed iust by Christ Iesus sealed to his conscience To whome as to all ancient Belieuers Christ was the Lamb slaine from the beginning of the world Iesus Christ yesterday and to day the same also for euer The Egiptian priest could say Deus vim ●fficacem imprimit Sacramentis God deeply printeth an effectuall operation in Sacraments speaking of their fantastick Sacrifices but the faithfull of God vnder and before the lawe might in deede and trueth say that a vitall power was con●aid vnto them by the Sacrifice no lesse then eternall life by Christ Iesus sealed vnto their Conscience by the stamp of his Spirit By which externall shadowe they were so taught and sealed till Messiahs day did breake and the Lawes shadowes fly away So much generally of Sacrifice Lect. XXXII Circumcision THe next Sacramentall exhibitiue shadow shal be Circumcision first incommended vnto Abraham in the seauenteenth of Genesis and continued in his seede till Christ putte that away for establishing Baptisme But baptisme by sufficient preaching being once established thencefoorth Christ Iesus should profite him nothing that would be circumcised Galat. 5.2 This Circumcision was nothing else but a solemne cutting away of that fore-skinne in a Manchild which appertaines to the generatiue part Which the Lord at the first institution thereof doth sometimes call his Couenant sometimes the Signe of his Couenant Why Because the thing signified was to the true Belieuer conua●de with the signe euen as it is in all exhibitiue sacraments And that is it which causeth the Apostle in Rom. 4.11 to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seale of that Righteousnesse which is by-by-faith Which Sacrament was to Abrahams n●turall s●ed as Baptisme is vnto Christs spirituall seed an infallible signe of being receiued into the Cou●nant of grace and holy Church of GOD. For by this signe the Hebrew Israel and Iew all Abrahams petigree were distinguished from all the world besides termed Gentiles The ancient prophane Herodot recordeth that the Colchians Aegyptians Aethiopians did circumcize themselues and of the Aegyptians he will forsooth that the Phaenicians and Syrians in Palestina these must be the Iewes they learned Circumcision Yet forsooth saith he ● cannot define whether the Egyptians learned it of the Aethiopians or they of the Egyptians Silly Greeke it is something he saith but farre from the truth He thought the Iewes had lea●ned it of the Aegyptians Why No doubt because hee had heard that sometimes their predecessours had beene in Aegipt Whereas it was instituted neere two hundred yeares before Iaakob went downe into that country And whereas he affirmeth so many of the Gentiles to circumcise it is nothing likely they euer hauing the Hebrew●s and their religion in horrible detestation Onely this may be some of Abrahams seede specially by Ismael borne of the Aegyptian Hagar might be sparsed in such places and there continu● this ceremony But for circumcision to be practised by naturall Egyptians it is against all probabilitie Philo Iudaeus therefore in his discourse of Circumcision making one argument of the vse thereof to the bodily cleanenesse specially in the priestes hee therewithall affirmeth of the Aegyptians that they for such purpose did 〈◊〉 their bodies For Circumcision we see how odious it was vnto the Gentiles in the time of Maccabees as diuerse Iewes for liues preseruation were glad to vncircumcize themselues by a painefull stretching and curious phisiking of the scarred skin●e It is sufficient that the ancient Greek hath recorded the Ceremonie though altogether ignorant to whom it appertained and to what end vsed But what is shadowed in Circumcision First If wee respect the paring away of the flesh it shadowes forth the expoliation and casting away of the olde-man with his inueterate lusts And this of the Holy Ghost is oft termed the circumcision of the * heart If we respect the shedding of blood accompanying that cutting it may wel represent the blood of Christ Iesus appointed to be poured out for our sinnes for the washing away of our lusts● for without blood no remission Heb. 9.22 And if with the representation we respect what therein to the faithfull is exhibited it is no other thing than Christ who of God the Father is made vnto vs Wisdome Righ●eousnes Sanctification and Redemption 1. Cor. 1.30 Who by his spirite and word worketh in vs true mortification to sinne and true Viuification to Holinesse and trueth of Righteousnesse Nor lesse was taught to Abraham at the gift of Circumcision For being ben a Sonne of 99. yeares hee in his olde age is tau●ht to cut off the old man that so a Couen●nt may be sealed in his flesh The Couen●nt is expr●ssed when he saith I am God all sufficient walke before me and be thou vpright wherein the Lord not onely calle●h Abraham and his seede to vprightnesse of Ob●dience towards him but also preacheth and promis●th to be God all-sufficient vnto him and his Nay lest he should thinke his obedience the Cause why God would be sufficient vnto him the Lord first pronounceth him El-shaddaj and then biddeth Abraham walke vprightly because his All-sufficiencie in the first place was cause of his integritie in the second place Which couenant standing of free-grace and promise it could not doe lesse than leade Abraham by the hand vnto the Seed of promise euen Christ Iesus by whom al the earth was to receiue a blessing Vnto the which blessed seede the Lord seemeth to will Abram and Sarai to Behold when as he turnes Abram into Abraham and Sarai into Sarah so adding to their names the hebrewe letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in english is Behold Whereto the Angel Gabriel might haue an eye when to the Virgine Mary hee cryed Behold Which letter of hebrewes termed He● of vs H is to Cabalists their character of the holy ghost By which forme of learning if Abraham euer approoued such learning that faithfull couple were taught to giue the praise of all goodnesse to that Spirite of God by whom they were sealed vnto the day of redemption Thus the Church in her infancie was taught by letters In this state of the Gospel wee should be able to put these letters together for spelling a Word euen that Word which assumed Flesh for the circumcising and sauing of Mankind So much for circumcision Lect. XXXIII Passeouer THe fourth sacramentall

a sufficient rule but then we must haue in vs the inward oyntment as Iohn termeth it 1. Ep. 2.27 that is his Spirit for leading vs into all truth or else in seeing we perceiue not and hearing wee vnderstand not To this purpose excellent is that saying of Barnard With what spirit the scriptures were writ they couet to be read and with the same spirit to be vnderstood For thou shalt neuer enter the sense of Paul till by vse of good intention in reading of him and by study of continuall meditation thou haue drunke in his spirit Thou shalt neuer vnderstand Dauid till by experience it selfe thou haue put vpon thee the very affections of the Psalmes Whereto I will adde that of Chrysostomes Riuall As all men see this corporall heauen but yet beholde not God inhabiting therein so al men reade the scriptures diuine but notwithstanding all vnderstand not that the God of truth is placed in the scriptures but onely such a one as hath beene baptized to the receiuing of the holy-ghost Nor doth this condemne but commend the scriptures heauenlinesse who will not be vnderstood but of such as haue receiued the spirit that is of heauen nor any vision had from thence till the Lambe Christ Iesus haue vnsealed it Reu. 5. for no other is worthy so much as to touch the letter ceremony or outside Naturall Wit will serue for naturall Writ but the diuine writings of God will not stoope to the naturall spirit of Man The naturall man saith Paul perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned but he that is spirituall discerneth all things Thus from scripture and ancient Churches consent it plainely appeareth that for seeing the Old way the Good-way wherein the Patriarches Prophets Apostles haue walked it is absolutely necessarie that euery soule doe vnto the scriptures bring the spirit of the scriptures that is for vnderstanding the word of God they are to bring the holy spirit of God For wisdome will be iustified of her children None of the wicked shall haue vnderstanding but the wise shall vnderstand Lect. XI And feede thy Kids aboue the tents of the Shepheards THe Direction so giuen vnto her for the way she is to walke in now followeth the Direction shee hath for feeding of her yong-ones The yong-ones are here termed Gedijoth of Gedj vsually turned a Kidde or a yong Goat Rabbj Dauid Kimchi saith as Pagnine noteth in the roote Gádáh that it signifieth also a Lambe I take it to be indifferently any yong-one of the flockes as Pullus in Latine is any yong one of Beasts or Birds So I conceiue from the adiunct it hath in Genes 28.20 where it is Gedj Hàgnizijm a Kid of the goates that is a yong one of the goates the distinction so made by Gniz a Goate left any should doubt what kinde of yong one it was And this distinction is also well obserued of Ábben-ezra hereon Euen as the Latines ioyne the word sheepe or Goate c. with pullus when they would haue vs to vnderstand the particular kinde they speake of Now in this place it must be considered what flocke he speaks of and then it may be knowne whether Lambs or Kids be entended The word flockes Gnèderéi in the sixt verse it is a generall word The word flocke Tsòn in this verse it is also a generall word for Cattle and so neither of them particulate any one kinde Afterwards in this Song the Church hath once some assimilation with sheepe but sundry times with goates I see not so how to tie it in this place to the one rather then the other but if it may I would rather take the word Kidde Yet seeing it seemeth indifferent we will make vse of both First wee may hence obserue the Lord his tender care ouer yong-ones who would not onely haue the Parents to come but also would haue the yoong tender sucklings to be brought vnto him The Catabaptists herein are hard-hearted debarring Infants a place in the Church denying them the entring-sacrament of the Church why because they are Kiddes because they are vncleane till they be cleansed by actuall faith in the sight of the Church True if they be considered in themselues they are yong Goates conceiued and borne in sinne and so were all the Male-children circumcised vnder the law but what then therefore not to be baptized It followeth as well therefore Abrahams Males not to be circumcised Obiection There was a commandement for that so not for this Answere It being once commaunded that they should be sealed that seale remaineth theirs t●ll a commandement be giuen to the contrary If once they had that mercy then alwayes that mercie except Christ came to lessen former mercy which to affirme were blasphemie Obiection But Circumcision that seale is abolished Answere It is abolished for the outward signe the foreskinnes cutting but the matter of that sacrament Christs blood purging vs from sinne mortifying the old man liuing in the new man that is still abiding hauing an easier signe namely Water adioyned thereto euen as the Paschall supper hath the Lords supper come in his place the signe changed but the matter our foode and strength in Christ continued We can shew that children are once receiued in let them shewe when they can that children were cast out Obiection Baptisme is the seale of that righteousnes that is by faith therefore child●en vnpossessed of actuall faith not to be baptized Answere So Circumcision Rom. 4.11 was the seale of that righteousnesse which was by faith doth it also follow Children therefore not to be circumcised Foolish spirits Children had circumcision not in respect of actuall faith in them but in respect of actuall faith in the Church of whom they were borne or for some were strangers in respect they were vnder the Churches gouernement as Abrahams males freeborne and strangers in his house vnder him were circumcised not by vertue of their actuall faith in the promise but rather for that they were counted branches of his tree for he belieued God and it was counted to him for Righteousnesse Which equitie once established it continueth much more vnder the Gospel And to put it out of all doubt our Sauiour in Marke 10.14 affirmeth of Infants that such were of the kingdome of God and therefore an errour in his Disciples to keep them backe from the blessing which appertaineth to the seede of the Church seeing all such to vs are borne within the Couenant of grace for so the Lord said I am thy God and the God of thy seede If as the Apostle speaketh in Rom. 11.16 the first fruits be holy so is the lumpe if the roote be holy so are the branches that is to vs holy in respect of the Couenant as also in 1. Cor. 7.14 Where the Childe of the Belieuer be Father or Mother the belieuer is