Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	sacrament_n	seal_v	3,518	5	10.1195	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64576	A vindication of Scripture and ministery in a rejoynder to a reply not long since published by Thomas Speed ... : wherein sundry Scriptures are explained, divers questions (relating to these times) discussed, and the truth asserted against the exceptions of papists and Quakers : whereunto is adjoyned a postscript reflecting upon and returning answer to divers passages in Thomas Speed his last pamphlet / by William Thomas ...	Thomas, William, 1593-1667.	1657 (1657)	Wing T991; ESTC R1167	73,914	98

but they do procure our happiness neither will any wise man rest upon them for the obtaining of salvation Gal. 5.2 Isa. 64.6 3. It's wonder he should own such a Religion as saith nothing of faith when that is a chief lesson that the Gospel teacheth for a sinners salvation Mark 16.16 1 Tim. 1.16 This is an old Popish trick to make much of the doctrine of St. James in a mistaken interpretation and to lay aside the doctrine of St. Paul in its true sense Rom. 3.28 when they should join both together and ascribe to ●aith the justification of men as sinners and to works their justification as believers Jam. 2.22 4. Whereas he saith Christ is the ●ight of the world which I own as the fou●dation of my Religion who is within me The question is whether he build his Religion and salvation on that Christ who is within or on Christ as he is within that is on that of Christ which is within I grant that Christ is in us except we be Reprobates but its true also that Christ doth not save us as within us nor by any thing he hath put within us as if that were the cause of our salvation or Christ by that for how can that save us which is imperfect which needs a Saviour It is therefore Christ without us that saves us that by what he wrought without us that is by dying for our sins and rising again for our justification nor doth grace reign to eternal life any other way then through Christs righteousness made ours by faith Rom. 5.21 which clearly appears in converted Paul within whom Christ was abundantly he feared God and wrought righteousness and yet he desires to be found not having his own righteousness which is of the Law but that which is through the f●i●h of Christ the righteousness which is of God by faith Phil. 3.9 T. S. That you may know my Religion will bear the trial I do hereby declare my self free and willing Pag. 28 upon seasonable notice to appear in the midst of your Congregation or in the presence of the whole County to have my principles tried by the Scriptures of truth VV. T. A. 1. It seems he thinks now the Scripture is the touchstone or Rule to try things by whether they be of God or no 2. He hath been in my Congregation once already which considering his sad Apostacy since I am sorry for and shall not have to do with him there again nor by way of dispute anywhere else I have not been used to tumultuous things nor is it like his conference will be better then his writing and then let others judge whether it be fit a Congregation especially a whole County should be called together to hear it I began with him in writing and shall walk with him no other way nor long in that but shall leave him as a man whom no conference or writing is like to do good upon unless the Lord be pleased to change his heart which I should be most glad to see T. S. Can ●ny man be said to own the Spirit that breathed f●rth the Scripture and living the life of Christ and yet disown the Scripture which is the testimony of that Spirit and that Christ a W. T. A. I grant that they that truly own the spirit breathed forth the Scripture and live the life of Christ will also own the Scripture yet are these two distinct things though they meet together and agree in the same person But I answer further that a man may own the Sgirit in profession that breathed forth the Scripture and yet not own the Scripture as we see in Z●dekia that owned and arrogated the Spirit of the Lord and yet disowned and detested what Michaias spake by that Spirit 1 King 22.24 28. 2 Thes. 2.2 so quakers talk much of the Spirit and yet instead of owning the Scripture their design is found to be to depend upon an unwritten word immediatly dictated to them within themselves proceeding from him who is as they say the word from the beginning and is the life and is manifested as they give out within them as to the Apostles ●am. Eaton● answer to the quakers 19. queries pag. 20. Yea they do little less then deride the Text of Scripture calling Ministers in contempt preachers of the letter when as they preach those spiritual truths that be contained in it yea one of them makes this out-crie All people cease from their outside lights and return to the light of Christ in you and this light is not a chapter without you in a book c. Perfect Pharisee p. 20. out of James Nayler in a book called The glory of the Lord shining out of the north Of the word Sacrament T S. Pag. 30 SAcrament principally signifieth the Oath by which Souldiers of old bound themselves to be faithful to their Captains and is there such affinity between this word and the word sign seal Antitype and example W. T. A. Its true that the word Sacrament among profane Authors signifies a military oath which because it was accounted of all things the most sacred yea and went under the name also of a most holy mystery a hence use was made of the same word in the Churches of God to set forth the holy things instituted therein of God wherein there was a secret and mysterious signification and in special the two New Testament Seals of the Covenant of grace I deny not therefore that notion and acception of the word Sacrament which he and many others mention it being very fit to set forth these Seals as they represent the covenant of grace in which regard as on the 〈◊〉 side they assure us of the benefit of the Covenant on Gods part so on the other side we are therein consecrated unto God and bound as Souldiers were that took that military Oath to perform the Covenant on our part But this being granted it no way crosseth the ordinary description of a Sacrament which is that it is an outward and visible signe of a spiri●ual and invisib●e Grace Now to set two things one against another which being rightly taken do very well stand together is a poor quarrel And so is the whole contestation about the word Sacrament it being not made any matter or necessary appurtenance of our faith but used only as a convenient and received expression of that thing which is found in Scripture Whereas he questioneth further what affinity there is between the words sig●e and sea● and the word Sacrament as it relates to the aforesaid Military Oath I answer the words signe and seal expresse what we have from God to wit the benefits of the Covenant of Grace represented and sealed in that Ordinance The word Sacramen in that sense wherein he takes it shews what God is to have from us As for his cavilling about my forbearing to answer his qu●r●es I shall only say this Pag. 32 That though questions may

ought to rende● all their dues Ergo Which argument amounteth to as much as this children ought to be baptized because they ought to be baptized W.T. Suppose those words Render to all their dues be taken only for an Exhortation yet because it is such an Exhortation as is also a Precept and that general it serves sufficiently to infer Infant-Baptism because even Infants are comprehended under those all that must have their due It appears to those that have well viewed this context that the Apostle in the 7. ver. of Rom. 13. falleth upon this new ground and Argument for subjection to Magistrates to wit The p●ying of all their dues v. 7. The owing of nothing to any ma● v 8. This reason he coucheth under the form of an Exhortation yet so as that it hath an argumentative force in it such as we finde more expresly in other parallel Scriptures as Matth. 22.21 Eph. 6.1 Col. 4.1 And the Argument is this If we must render to all their dues then sub●ection honor tribute must be given to Magistrate● but we must render to all their dues Ergo This man doth not like the Apostles-Logick but sayes in effect all this amounts to as much as this Magistrates ought to have ●ribute paid because they ought to have Tribute paid when any man of ordinary understanding cannot but see that this is not a proving of the same by the same but an argument drawn from that which is more general to that which is more particular d and which lieth directly under that general and namely from the general rule of Justice to acts of Justice in particular cases as if one should argue thus It s your duty to do right to every man therefore to do it to me So here the argument is not Children ought to be baptized because they ought but because it is their due and every one ought to have his due So it 's bottom'd on and proved by a fundamental Law of Nature as well as a Precept of Scripture VV.T. The Infant of a believing Parent is a holy child T.S. Paul saith That he with others were by na●ure c●●●dren of wrath Pag. 26 but he that is holy is no childe of wrath W T. A. An Infant may be a childe of Wrath naturally and yet be holy faederally as the Infants of believers are who by reason of Gods covenant made with the Parents are not to be reckoned among heathens but among Gods holy people It s true that he that is inherently holy that is that hath the grace and fear of God planted in his heart is not now a child of wrath but we do not say that the Infants of believers are holy in that sense that is by regeneration but only by Covenan●-Rela●ion T. S. If the holiness mentioned 1 Cor. 7.14 be the foundation of Infant-baptism then may an unbeliever be baptized also for the same holiness that the child had the unb●lieving Parent had for the same Gre●k word that is used for sanctifying the unbelieving parent is used for the holiness of the child And will you say the unbelieving parent had a right to Baptism c. W. T. A. Here 's some colour of an argument but the colour will quickly fade if it be found that the same Greek word hath in several places several significations and applications And so it is ordinarily As in the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is commonly translated a Church sometimes that Greek word signifieth a civil or an uncivil assembly as Act. 19.32 but otherwhere and often a sacred and Church-assembly 1 Cor. 11.18 22. so another Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sometimes signifies that which is redundant and supe●fluous 2 Cor. 9 1. sometimes that which is laudably abundant and eminent Mat. 5.47 Rom 3.1 Nor is the Greek word here used alwayes taken in the same sense for sometimes it signifieth onely an outward separation and coming from the world to the Church Heb. 10 29 sometimes an inward renovation and a passing from nature to grace 1 Cor. 6 11. 2 Thes. 2.13 yea in the same verse John 17.19 it s taken in divers senses Christ sanctifying himself for us otherwise then he sanctifie thus he sanctifieth himself by the filling of his humane nature with perfect holiness for our use and the consecrating of himself to suffer for us in that nature He sanctifieth us by regenerating us and that more and more to newness of life by the truth of the Gospel 2. I answer further that the Greek word here applied to the parent and the child is not altogether the same that is it is not the same for the part of speech though it be the same as to the T●eme or root It is said the children are holy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but it is not said the unbelieving parent is holy that is holy personally as the children are where one Parent is a Believer but onely that he is sanctified {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is is holy relatively in relation for so it is as I conceive rightly interpreted unto marriage-communion about which the question there was raised and as concerning which the Apostle wholly there by way of resolution declareth that there is a lawful use of matrimony though one party be an Heathen and one only a Believer which also extendeth so far as that the children of such a couple shall not be accounted unholy because one Parent is an Heathen but ho●y that is persons that are Church-children and to whom the Covenant of God belongs because one Parent is a Believer T. S. Pag. 17 Many that are drunkards swearers whore-masters and professed enemies of the Lord have received the mark of Baptism and call you these Gods people Doth this distingu-them from a profane Indian W. T. A. 1. The notorious baptized persons whereof he speaks have very much to answer for yet if God say M● people a to them that had the treasures of wickedness in the house of the wicked and the scant measure which is abominable yea that walked after the idolatrous counsels and statutes of Omri and Ahab why may we not give even such wretched men that title were not they of the Church of Corinth Gods people and reckoned among called Saints b against whom the Apostle draws up so sad a charge 2 Cor. 12.20 21. yea was not the incestuous person who exceeded the Heathen in wickedness one of them till he was excommunicated If not what had they to do to excommunicate him since the Church hath nothing to do to ●udge them that are without 1 Cor. 5.12 And is it not plain in the same chapter that a man that is called a Brother may be a fornicator covetous idolater railer extortione● drunkard c. 1 Cor. 5.11 I do not mean that such are to be countenanced in the Church or