Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	abraham_n	covenant_n	seal_n	3,661	5	9.9349	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77730	The antinomians Christ confovnded, and the Lords Christ exalted. In which is contained a briefe confutation of Dr. Crispe and Mr Lancaster. Also, a combat with the Antinomians Christ in his den, his arraignment; and the fainting soule built upon the true rocke, against which the gates of hell shall not prevaile, Mat. 6.18. Imprimatur James Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B527; Thomason E17_16; ESTC R11989	75,787	71

yet all this hinders not the conditions of the new covenant and as we were all bound to the conditions of the first covenant so that when Adam fell we all fell in him and as soon as we had our being in nature we took that guilt upon us for the breach of that covenant so as soon as we are in the state of grace in the second Adam then we are bound to those conditions of the new covenant which is not another distinct and contrary to the first covenant but Christ hath fulfilled that first covenant which we had broke and now our conditions are made more easie for us to keep the first was made with a weake man therefore he soone fell and we in him but the second was made with him that was both God and man therefore he was able to keep the conditions of it and not onely so but to give us power to keep our conditions also which are these chiefly first repentance and all those graces that may humble us for that great sinne in breaking the first covenant and then faith to beleeve that Christ hath fulfilled for me in particular therefore the tenor of the Gospell runs thus Paul testified both to Jewes and Gentiles repentance towards God that was for the breach of the first covenant and faith in the Lord Jesus christ Acts 20.20 repent and beleeve the Gospell Mark 1.15 therefore the Apostles were sent to preach repentance and remission of sinnes Luke 24.47 and when men did repent of their sinnes then saith christ onely beleeve Mark 5.36 and when the Jaylor repented they sayd if thou beleeve in the Lord Jesus thou shalt be saved Acts 16.31 whosoever beleeveth in christ shall not perish but have everlasting life Ioh. 3.15 and Christ blamed the Priests and Elders because they beleeved not in him though the publicans and harlots beleeved on him yet sayth he ye repented not when ye had seen it that ye might beleeve in him Mat. 21.31 so then we must repent for our breach of the first covenant and grieve and mourne for those sinnes for which our Saviour suffered and then we must beleeve that he hath fully satisfied the law for us upon these conditions we enter into the new covenant yet I grant that faith is the gift of God Eph. 2.8 and that Christ is exalted to be a Prince and a Saviour to give repentance to Israel and remission of sinnes Act. 5.31 yet all this hinders not but these are conditions on our part in the new covenant they are given as a Legacy by will or testarment to be imployed as conditions of the new covenant but saith Crispe it is called an everlasting covenant then saith he if it stood on these conditions we should daily faile and make it frustrate as Adam did and then it could not be everlasting except saith he man were so confirmed in righteousnesse that he could never faile on his part but this is not true for God made an everlasting covenant with Abraham Gen. 17. although he had his failing as well as other men and whereas he faith we should make it frustrate as Adam did I answ that we upon the conditions of faith and repentance cannot totally nor finally fall away for in this new covenant of grace we doe not performe them in our owne strength but in the power of christ and he hath put his spirit in us to cause us to walke in his statutes and his feare in our hearts that we shall not depart from him Jer. 32.4 Ezek. 36.27 now those that want these inward abilities may be in the outward covenant as it was made with Abraham and his seed but if they have not faith repentance they frustrate the covenant of grace for he that beleeveth not shall be damned Mar. 16.16 except ye repent ye shall perish Lu. 13.3.5 But saith Crispe these things are by way of consequence after we are in covenant with God as fruits and effects of that covenant but saith he they are not true by way of antecedence page 124 this Lancaster affirmed also I ans man will not enter into covenant till he is agreed for there can be no covenant without agreement of the parties that are to enter into that covenant therefore the Lord sends forth his Ambassadours to beseech us to be reconciled 2 Cor. 5.20 now mans heart is not fit to enter into covenant till he repent for the breach of the old covenant and beleeve that Christ hath fulfilled the new for him in particular therefore of necessity repentance and faith are antecedents and concomitants of this new covenant of grace for what fellowship hath righteousnesse with unrighteousnesse what concord hath Christ with Belial but God hath said in this new covenant I will be their God and they shall be my people 2 Cor. 6.14 15 16 17 18. but saith Crispe because God gives all therefore nothing is required of man I answ the legacy or testament is wholly of God but the covenant that followes is not so and these may be cleerly distinguished although not divided in the legacy saith the Lord. I will have mercy on her that had not obtained mercy then followes the covenant I will say to them that were not my people thou art my people and they shall say thou art my God Hos 2.23 thus God in his great mercy puts his feare in our hearts and writes his lawes within us to enable us to enter into covenant with him and then he takes us into covenant with him and wherever you find this covenant mentioned between God and his people you shall alwayes find these gracious qualifications going before see Ezek. 36.25 26 27. then the covenant in the 28 ver and so in all the rest but saith Crispe and Lancaster both we may doe some duties and service to God but not as conditions of the covenant but he hath no proofe to confirme it so then when God takes us for his his people in covenant with him we againe take the Lord to be our God and as God binds himselfe to us to doe us all manner of good so we againe bind our selves to God to doe him all manner of service duty and obedience as when a Master makes a covenant with his Prentice he binds himselfe to find him all manner of necessaries and the Prentice binds himselfe to doe him all manner of service and wherefore serve our Sacraments but as seales of this covenant that is betwixt God and us and as often as we receive them we doe as it were renew our bond of obedience unto him The Doctor saith when men are justified then God hath made a covenant with them but saith he this was done before man could doe any thing before the children had done either good or evill it was said Jacob have I loved and Esau have I hated I answ that was not spoken before but a long time after by Malachy the Prophet Romans 9.13 but there is no such thing in

degrees of his sanctification the●e A. No saith Paul not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended ●n christ Iesus brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and re●ching f●rth unto th●●se things which are before I presse toward the marke for the price of the high calling of God in Christ Jesus Phil. 3.12 13 14. What meanes hath God appointed to helpe us in our groth of grace A. The sacraments and prayer What is a sacrament A. A sacrament is an outward signe whereby Christ and his saving graces are by certaine extetnall rights signified and sealed to a christian Abraham received the signe of circumcision and it was also the seale of the righteousnesse of faith which he had when he was yet uncircumcised rons 4.21 yee shaell circumcise the foreskin of your flesh and it shall be a signe of the covenant between me and you Gen. 17.11 Hath any others power to make a sacrament besides christ A No for the signe will consirme nothing at all but by the consent of him at whose hands the benefit promised must be received then none but christ can appoint signes of grace because none but he alone hath power to bestow grace christ is the author of our salvation therefore he alone may appoint the meanes which are the word and sacraments christ is the onely Law-giver who is able to save and to destroy Iam. 4.12 and he alone can make a sacrament offectuall by his spirit and he by his wisedome best knowes of what to institute the sacramentall signes neither may any presume to adde or to diminish to that he hath done rev 22.38 19. How doth christ make a sacrament A. By bringing the word of institution to the element the word is two-fold either a word of command as in baptisme goe yee into all the world baptizing them In the name of the father sonne and holy Ghost and in the Lords supper take eat drinke doe ye this the other part of institution is a promise whereby christ ordained elements that they might be instruments and seales of his grace as in baptisme I baptize thee in the name of the father of the senne and of the holy Ghost and in the Lords supper this is my body which is given for you and this is my blood of the new Testament therefore the word of institution ought to be pronounced distinctly in the administration of it May the impiety of the Minister make a nullity of the sacrament to a worthy receiver A. No no more then the piety of a good Minister can profit an unworthy receiver because all the efficacy and worthinesse thereof dependeth onely upon Gods institution What be the parts of a sacrament A. They be two the outward signe or sensible matter of the element or the action conversant about the same Is there any naturall change in the signe or element after consecration A. No it is but severed from a common to a holy use therefore there is no force or efficacy in the externall signes to make us inherently holy as there is in Bathes naturally to purifie corrupt diseases but all the efficacy is appropriate to Gods holy spirit yet so as it is an inseparable companion of true faith and repentance in such as turne to the Lord therefore by Gods ordinance a certaine signification of grace and sealing thereof agreeth to the signe What is the thing signified by the outward element A. It is Christ and his graces first of Christ and then of his graces for as no man can receive fruit of any ground till first he have a just title to it no more can we have benefit by Christ before we have a true title to him by faith What is the action of God in the sacrament A. It is either the offering of Christ or the application of Christ and his graces to the faithfull receiver What is the action of Faith in the Sacrament A. It is the consideration desire apprehension and receiving of christ in the lawfull use of the Sacrament What is the end why Sacraments were ordained A. For the better confirmation of our faith for God doth as it were by certaine pledges bind 〈◊〉 ●selfe unto us yet the sacrament doth not strengthen us by any inherent power of it selfe as a soveraigne medicine doth cure a patient but rather by a certaine reasoning upon using the signes framed by the holy Ghost thus All such as are converted rightly using the sacraments shall receive christ and his graces But I am converted and either doe now or else heretofore I have rightly used the sacraments therefore I shall receive christ and his graces What is another end why the sacrament was ordained A. That it might be a badge of that profession by which the true church of God is distinguished from all other congregations a third end is that it might be a meanes to preserve and to spread the doctrine of the Gospell a fourth end is that it might preferve and bind the faithfull to continue loyall and thankfull to their Lord God fiftly it serves as a bond of mutuall amity among the faithfull Is a sacrament necessary to salvation A. No yet the covenant of grace is absolutely necessary to salvation for it comprehendeth christ Iesus who is the substance of that covenant so that we must of necessity receive it or we perish eternally now a sacrament is but a prop or stay for faith as an help to en crease it but it cannot intitle us into the inheritance of the sonn●s of God as the covenant doth but onely as a seale to that covenant that we by faith received before But doth not the want of a sacrament condemne A. No it is the contempt of it that is damnable so then the neglect of it is a grievous sinne to be repented of and there is hope of pardon but if some be justly hindred from it either by living in some place where it cannot be had or taken away by death to such God will have mercy not sacrifice What is the difference betwixt a sacrament and a sacrifice A. In a sacrament God bestowes his graces upon us but in a sacrifice we returne unto God faith and thankfull obedience How doth our sacraments and those in the old Testament differ A. They were many and ours but few secondly they pointed at christ to come but these shew that he is already come thirdly they were to the posterity of Abraham alone but these are to the whole church called out of both Iewe and Gentiles How many sacraments is there in the church of christ A. Two the first is baptisme wherein christians are admitted into the church of God the second is the Lords supper whereby the church is nourished and preserved to eternall life What is baptisme A. It is a washing with water as they are