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	seal_n	seal_v	4,393	5	10.3434	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

of grace and life except it be renewed and borne againe by the spirit of God through a gracious receiuing it into a gracious couenant freely made with man and his seed by a gracious God that would not the death of a sinner but that he should know him serue him loue him and liue for euer Consider how long it indured but vntill Christ and no longer of necessitie What was afterwards done was in regard of weakenes in the Iewes till the truth of Christ and the effect of his comming might be better knowen For what ende to confirme this promise that now you haue seene that if they walked befo●e God and were vpright verely and verely yea euen so verely as that signe was in their flesh would God be their God and the God of their seed after them 6 Note how the signe is called by the name of the thing signified This cut in the flesh is called Gods couenant when it was but the signe and the couenant as you haue seene this I will be thy God c. This is no new kinde of speaking with God but vsuall euer in his sacraments heere you see it in the circumcision afterward in Exodus when he commeth to the Passeouer he calleth the Lambe the Passeouer which was but the signe of the Angells passing ouer all those houses that were stricked with the bloud vpon the dore cheekes In the new testament the rock is called Christ the seed is called the word the water is called the washing of the new birth And yet may not God bee alowed by some men in the sacrament of his last supper to speake as euer he did in all sacraments but because there he sayth the bread is his body c. therefore it must be so really carnally substantially and grossely by transubstantiation deuised of themselues But by these examples of like speach and phrase you well see that their assertion is a reall lye a carnall lye a substantiall lye and a grosse lye and truly sayd the Father if they woulde regard him Christus non dubitabat dicere hoc est corpus meum cum fignum daret corporis sui Christ doubted not to say this is my body when he deliuered but a signe of his body 7 That the child was not circumcised before the 8. day it teacheth vs that God hath not tyed saluation to the sacrament for it had bin a hard thing in the Lord to deferre it an houre if the childe had perished without it This answereth the feare of some good ones and the false bouldnes of some bad ones in these dayes touching children that dye without baptisme for God is not worse to vs vnder the Gospell then hee was to them vnder the Law neither lesse able to saue now without baptisme then in those dayes he was without circumcision the seede of the faithfull This grace was not then free and now bound then more and now lesse then stronger and now weaker farre be it from vs so to dreame Dauids childe when it died before the eight day he yet for all that iudged not damned neither cryed out for it as he did for Absolon that was circumcised but sayd that he should go to it refreshed himselfe cheered his wife and made his seruants to wonder at his comfort And when he sayd he should go to it we knowe he meant not that it was in Hell or any hellish Limbus and that thither himselfe looked to go to it but rather comfortably he conceyued it was with the Lord because the promise extended it selfe both to the godly and to their seede if further we desire to thinke of this matter consider we this and the like reasons No elect can be damned wee knowe it a principle whatsoeuer foolish men do prattle but some vnbaptized are elect a thing that no man will deny therefore some vnbaptised cannot be damned which if it be true then see you plainly that saluatiō is not tyed to baptisme as some imagine Againe he that heareth my word sayth Christ and beleueth in him that sent me shal be saued cannot be damned Iohn 5.24 but this may one doo before he be baptised therefore before a man be baptised he may stand in the state of saluation and out of all danger of damnation The assumption is euident in the Eunuch Act. 8· and others Fortie yeares it was omitted in the wildernesse and yet hard to say that whosoeuer so dyed was damned since God in that omission intended no crueltie but mercie and pitie to his people How do not these men consider that they put life and death saluation and damnation in the hand of a mortall man yea of any Minister that if he be disposed for malice to the parents to hurt the childe may be absenting himselfe and seeking delayes in the weakenesse of the childe so farre hurt it as to damne it for euer out of the kingdome of God and company of all faithfull O fearefull doctrine fearefull to all good parents iniurious to thousands of poore infants and blasphemous against the bottomlesse mercy of a sweet and tender father who hath sayd I will be thy God and thy childes not adding any condition of baptisme if it cannot be had as it ought How much sweeter is it that Luther obserued and long before him Bernard Epist 77. in the words of our Sauiour He that beleeueth and is baptised shall be saued and he that beleeueth not shall be damned Marke sayth Luther how in the affirmatiue he mencioneth baptisme but not in the negatiue For he doth not say he that is not baptised shall be damned but he that beleueth not he shall be damned Are couenants made by Sacraments or only sealed by them Did not the Primitiue Church examine those of yeares in the faith before they baptised them Why so I pray you but that they might shewe it was the couenant not the seale their faith and not the sacrament which chiefely was to be regarded though the seale also in no case to be neglected much lesse contemned How many in times past deferred their baptisme for many yeares as Constantine Nectarius Nazianzene c. not therein doing so well as they ought but yet euidently shewing the faith of the Church then that God without baptisme is able to saue and hath not tyed his grace to any signe If he can saue men of yeares why not infants but I will go no further only this will I say that if saluation depended vpon the sacrament it were not only fit that women who are neerest in time of weakenesse should baptise who yet are forbidden by God and well ordred Churches but also that all sorts of persons and not only Ministers should dispense that holy mysterie to the end that no poore creature might be cast away for want of it But blessed be God that hath neither thus inthralled his grace nor taught his Church in his word but quite contrary as we see in this place

that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable

kinde nature no doubt blessed him and blessed God for him and so for you if you doo the lyke Am not I vnder God O speech of a gratious heart I cannot make an ende to thinke of it But I must be ruled Let me remember you therefore of his second argument Why saith hee should I bee angry with you since what you did euill the Lorde hath turned to good and to the sauing of many liues No no. I wil looke vpon him and not vpon you and his mercy shall blotte out your offence Therefore whilest that is in mine eye whiche I trust shal neuer from eye whilest I haue an eye feare not I may not I cannot I wil not hurt you No I will nourish you and your children And this shalbe an argument vnto you without all doubt that I am your brother stil in all loue and nature of a kinde brother Thus did hee cheare them and euen make them to liue who were lyke dead men before him for feare This last argument is woorthie marking namely that by his deedes of loue to them hee would shewe that he had forgiuen them Should our forgiuenes be measured by this rule would it shewe well God knoweth all and the worlde seeth this that the tongue saying we haue forgiuen yet our hande ho●●eth in the least curtesie which may passe from vs. This was not Iosephs forgiuenes but in token that all was faithful I wil nourish you and your children saith hee that is I wil doo you all the good that I can Sweet Ioseph then sweet are thy words and sweet are thy deeds true is thy loue and thy fauour faithfull therefore tokens folow it as the heat the fire liue thou in this to our example euer and thy honour for such arguments bee neuer forgotten 8 So Ioseph dwelt in Egypt hee and his fathers house and Ioseph liued an hundreth and tenne yeares The Lord being mercifull to his people continued the life of a good Magistrate long vnto them The lyke mercy is with him stil to preserue vnto vs our comfort and our head gouernour his faithfull seruant our gracious Souereigne if wee intreat him by feruent prayer framing our liues to his lyking more and more and thanking him truly for so great a good If not as mercy keepeth so so iustice taketh that the cryes maye rynge when it is too late 9 Ioseph saw Ephraims children euen vnto the third generation which was a great blessing also Manasses childrens children So dealeth God with his chosen when he wil and hee wil when to them it may be good Be it therefore with vs as hee pleaseth and that is best for vs. If we liue yet he must blesse and if we dye yet neither hee nor that power in him dieth to be fauourable to our seede and to blesse them in mercy when we are gone His promise also is past alreadie I wilbe thy God and the God of thy seede after thee and what would we more if our consciences tel vs we are in this couenant Lastly Ioseph dieth also and taketh an oath of his brethren to remoue his bones when God should visite them by deliuering them out of Egypt to carry them to the land of promise Wher in his faith as his fathers before him did appeare as the Apostle witnesseth to the Hebrewes Their faithfulnesse in so doing when they remoued we see in Exodus Thus ended Ioseph the renowned seruant of God the faithful seruant of his Lord and maister and the nourcing father of all his kindred with him endes this booke and with it my labour which to the Lord of mercy I most humbly now commend that it may finde a blessing with him to the glory of his name to the comfort of his people and to the mouing of others whose leisure is greater whose gifts be better to consider what wanteth to a multitude in this land and to relieue them according to their reaches Praying thee also good Christian reader to whom there may be any vse of this my poore labor to goe forward with thy holy exercise of reading the scriptures to take thy bible into thy hands anew and euer when thou hast read a Chapter to read these notes ouer vpon the same and to conferre them with the text And if thus both thy feeling and comfort increase to blesse God the authour of all mercies and namely of this and to pray for him truly who loueth thee hartely and shall so continue FINIS Corrections Folio 6. line 5. read would fol. 37. b. line 9. his fol 47. b. line 20. f. all fol. ●0 b. line 5. is fol. 67. line 1. asked for Sarah saying where is ●o●d note line 3. these fol. 69. line 33. the religion ibi and line fol. 121. b. lin 4. dealings fol. 122. line 34. similitude Heb. 5. Act. 15.21 Esay 29. ●1 2 ●er 3. Ephes 1. August 15. de 〈◊〉 dei cap. 6. Luc. 11.13 Hieron in pro●m epist ad Galat. 1. Sam. 5. 1. Cor. 3. Exod. 36. Iohn 4.38 Num. 21.17 Exod. 1. Iohn 1. 2. Cor. 5. Verse 1. The Trinitie createth Acts. 4.24 Iob. 38.4 Hebr. 1.10 Psa 102.25 Iohn 1.3 Iob. 26.13 33.4 Zanch. de tribus Elo him 14. pag. 1. par Metandis Iere. 10.11 In Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Colo. 1.15 1. Cor. ● 6 Note Verse 1. Acts. 4.24 Iohn 1.3 Iohn 8. 1. Epist 2. 3.8 Syra 19.24 The 1. are against the creation of the world Iohn 8.29 Rom. 11.34 Psal 33. Rom. 4.17 Lib. 2. ca. 5. Prou. 16.1 Psa 103.22 Rom. 11.36 Psal 19.1 Esai 40.26 Gen. 1.28 Psal 8.7 1. Cor. 3.22 Psal 104.24.31 Hurtfull beasts and such like why created De ira dei cap. 13. How the creation profiteth vs to the knowing of God Psal 19. Psal 8.3 How Moses could write of these so long before him done Act. 7.22 Vers 7. Waters aboue the fyrmament to what vse Vers 14. Astrology not warranted Esay 47.12 Eccles 7.2.8 Chap. Esai 41.22 Psa 104.19 A●g in quest De ciuit Dei confess in Psalmos contra Academ Gods Image what it is How doth God appoint man foode before his fall Vers 31. Folow God in doing all well Gods loue prouideth all readie for man before hee is made Creation of Angells Verse 2. How God resteth How the Father yet worketh c. Diuers Sabboths Ends of the Sabboth Exercises Rayne the gift of God Leu. 26.4 Deu. 11.14 Iere. 5.24 God will neuer wāt meanes Verse 7. Mans base matter should humble him All made ready to man God no les carefull of vs then of Adam Verse 7. God both giuer and taker of life No phisick without God can profit Life must be accomted for Verse 8. Paradise made for a figure of Heauen Verse 9. Some pleasures alowed Verse 15. Idlenesse hated of God from the beginning Verse 17. Man scholed to obey euen in Paradise Learne of God howe to bring vp youth Verse 18 Verse 21. The holinesse of mariage Math. 19. 1.