Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	grant_v	jesus_n	love_v	16,809	5	11.9540	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90893	Christ and Moses excellency, or Sion and Sinai's glory. Being a triplex treatise, distinguishing and explaining the two covenants or the gospel and law: and directing to the right understanding applying, and finding of the informing and assuring promises, that belong to both Covenants. By Vavasor Povvell, preacher of the Gospel in Wales.	Powell, Vavasor, 1617-1670.	1650 (1650)	Wing P3080; Thomason E1259_1; ESTC R208890	156,531	581

the Law in the perfection and strict demands and conditions of it is to be preached 2. The Law is to be preached when men would absolutely destroy it and to those that would make it null and of none effect As our Saviour said to the Jewes Thinke not that [q] Mat. 5.17 I am come to destroy the Law And as Paul satisfied the Romans that thought he intended by the doctrine of Justification to destroy the Law saying Doe we then [r] Rom. 3.31 make void the Law by Faith God forbid Yea we doe establish the Law 3. The Law is to be preached and taught unto men after they doe beleeve in the mandatory part of it or so farre as it doth teach beleevers their duties towards God and Christ and thus the Apostles in their Epistles did commonly make use of it But observe 1. That the threatnings and curses of the Law are not to be taught at all unto beleevers for they doe not concerne them neither are the curses of the Law to take place upon beleevers or against them at all so as to enthrall or enslave them againe in bondage for in this sence I shewed before that beleevers were not under the Law 2. The Promises of the Law are not to be at all preached to beleevers so as to put them upon expectation of living and being saved thereby for that is granted and pass'd before through grace upon the account of Jesus Christ 3. The duties and commands of the Law are not to be urged upon any other ground then upon that ground which Christ himselfe did urge them which was this [Å¿] John 14.1 5. If ye love me keep my commandements Thus having cleared and ended the second part of this Treatise which treates of the Law now I come to the third and last part which treats of the Promises THE Third PART of this BOOK Treats upon the Promises which belong to the two Covenants Quest WHat did Beleevers obtaine and do you desire to obtaine Answ The fulfilling and inheriting of Gods Promises Heb. 11.33 6.12 Q. What doe you mean by Gods promises A. All the free and conditionall Ingagements of God the Father to Christ or of God and Christ to men which are written in the Scriptures and distinct from Commands and Threatnings Q. Is the word promise alwayes taken in Scripture in that sence A. No Sometimes it is taken for the performance of the promise or for the thing promised Luk. 24.49 Act. 1.4 Heb. 10.36 and 11.39 Q What are you to learne and to observe concerning the Promises that you may obtaine them and partake of them A. Six things Q What are they A. 1 Such Rules as are in the Scriptures for the right and distinct understanding of them 2 To whom they do belong and with whom they are made 3 Why the promises are made and performed 4 How they are and may be divided 5 How to apply them rightly And 6 How to finde suitable promises both direct and indirect promises readily The first thing namely the Rules to understand the Promises Q. WHat are those Rules that you are to observe for the right understanding of the Promises A. 1 That all the promises of God are in themselves true faithfull Yea i.e. true Amen i.e. faithfull and precious and in Christ or through him fulfilled and performed 2 Cor. 1.20 2 Pet. 1.4 2 That a Promise is put for Promises and so on the contrary Gal. 3. 16 18 19 29. compared together 3 That the Promises were spoken and uttered some by a God the Father someby b Jesus Christ some by * Judg. 13.3 18.22 Mat. 1.20 Luke 1.13 20. Gen. 16 10.12 Angels some by c men guided in a special maner therunto by the holy Spirit a Esa 42.1 2 3. Joel 2.28 with Act. 1.4 b Prov. 1.23 Mat. 11.28 29. Joh. 6.27 Lu. 1.13 to 20. c Lam. 3.25 and 3.32 33. 4 That some Promises are Prophesies as well as Promises As for example Gen. 48.19 and 49.10 Num. 24.7 and 18.15.33.27 Esa 2.2 3 4 and 7.14 Psal 66.4 and 72.2 to 18 and 146.10 Esa 40.4 5. Luke 1.67.76 Deut. 33.12.38 5 That some Promises are of the nature of Commands and may bee taken for Commands as well as for Promises as Deut. 12.7.12.18 and 13.11 and 16.15 Judg. 13.5 1 Sam. 9 16. 2 King 17.39 Prov. 4.21 Mat. 22.19 6 Many Scriptures that are as Promises to the godly yet are Threatnings to the wicked as Psal 140.11 Esa 17.4.17 and 24.13 Jer. 6.3 Ezek. 6.10 Amos 3.12 Nah. 2.13 Zeph. 2.9 Mal. 3.5 and 4.3 7 Some Scriptures which are accounted Promises are rather confident sayings and experimentall expressions of the Saints upon severall occasions yet true and proceeding from the Spirit of God in them these are very many See a few for example Josh 23.10 Jud. 5.24 1 Sam. 2.6 to 10. and 2.22 3. Psal 9.9 Eccles 8.12 Esa 17.11.13 and 26.12 Jer. 38.20 Mic. 7.8 9. Nah. 1.7 Rom. 6.14 and 16.20 1 Cor. 1.8 Phil. 1.6 Eph. 4.30 Rev. 15.4 8 Some Promises are made to some concerning others as Gen. 16 12 and 17.16 and 18.10 Num. 11.17 Judg. 12.5 and 13.3.5 1 Sam. 9.16 1 King 21.29 1 Chro. 17.12 and 22.9.10 Luke 1.13 14 15 16. Act. 9.16 Rom 9.12 9. Some Promises are purely legall and conditionall such are * See Luther on Gal. 2.18 all the Promises of the Law See Lev. 18.5 Ezek 18.21 and 20.11 Deut. 5.33 Luke 11.28 Rom. 10.5 10 Some Promises are free absolute and without condition and these are purely Evangelicall as the Promises of giving Christ of giving the Spirit of giving a new heart c. See Esa 42.6 and 49.8 Joel 2.28 Ezek. 36.26 Jer. 32.40 Heb. 8.10 11 12. 11 Some Promises are partly free and partly conditionall as Esa 55.1 Joh. 6.37 and 7.37.38 12 Some Promises are free in one place and conditionall in another as Esa 6.7 Heb 8.11 compared with Lev. 26.3.12 Jer. 24.7 with 7.23 13. Some Promises in the Old Testament are Commands virtually in the New Testament as Esa 42.7 and 49.6 with Act. 13.46 14 That Promises made in the Old Testament are cited in the New Testament especially when they are fulfilled as Esa 43.3 with Luke 3.5 See Act. 2.39 and 3.26 and 7.37 and 13.38 and 15.15 16 Rom 9.15.33 and 11.26 1 Cor. 3.8 and 2.6.16.18 Gal. 3.8 15 Some Promises are already perfectly fulfilled as those concerning the Incarnation Death and Resurrection of Christ with many others 16 Some Promises are fulfilled in part but not wholly as Esa 2. Mich. 5. Heb. 8. 17 Some Promises are not yet fulfilled at all in any part as the last calling of the Jewes the comming of Christ in the Clouds the Resurrection c. 18 Some Promises are made onely for a season and the time limited and expressed for the fulfilling of them Judg. 20.28 Esa 17.7 and 19.24 Luke 23.43 1 King 17.14 and 2 King 10.30 Esa 38.5 19 Some Promises that are

Christ first made A. With (l) Gen. 3.15 Adam immediately after his sin and disobedience Q. What was the summe of that Covenant as it was then revealed unto Adam A. The summe of it was concerning Christ being made flesh and of what he should doe and suffer in the flesh Q. How doth that appeare A. In these words The seed of the (m) Gen. 3.15 woman shall bruise the Serpents head c. The seed of the (n) Ier. 31.22 Gal. 4.4 woman declares that he should bee made flesh it shall bruise thy head that imports he should destroy the (o) Heb. 2.14 Mar. 1.24 Divell and his (p) 1 Ioh. 3.8 works and thou shalt bruise his heele that denotes and holds forth the death and sufferings of Christ Q. How is Christ considered with relation to the Covenant of grace A. As the Author and Administer as the Mediator as joynt party with beleevers in it and as the summe and substance of it Q. How doth it appear that Christ was the Author and Administer of the Covenant A. 1. He is called the Messenger of the Covenant or (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.1 that Covenant and the (r) Esa 63.9 Angel of Gods presence that represented his Fathers Majesty who could not nor cannot be seen in (s) Ioh. 1.18 himselfe nor in his (t) Exo. 33.20 21. glory neither (u) 1 Ioh. 4.12 ever was but Christ as his Viceroy and great Ambassador did manage on earth the whole businesse of the Covenant and of mens salvation which was before contrived and concluded upon in heaven 2 In all or most of the places where there is mention either of making renuing or confirming the Covenant of Grace with the Fathers before the Law or afterwards under the Law you will finde that it was Jesus Christ that did act indent and doe all with men As for example to begin with Abraham the father of the faithfull in Gen. 12.1 2 3. wee reade of the Lords first appearing to Abraham Gen 12 1 2 3. and his making the promise with him Gen 17 3 4 5. then in the 17 of Gen. the 3 4 5 c. we have a second appearance of the Lord to Abraham and then the Covenant was much inlarged and confirmed again the same Lord appeared unto him in the plaines of Mamre which by several circumstances appeares to be Christ for he did eate with Abraham ver 8. and this was no created Angell as plainly appeares in vers 3.13 17 20 26 33. In like manner hee made the Covenant with (a) Gen 26 2 3 4 5. Isaac (b) Gen 28 13 3-2 24.25 29 30 Iacob (c) Ex 3 2 4 6 7 -4 4 5 Moses also he appeared to (d) Jos 5 13 14. Joshua (e) Ex 13 11-14 19 Israel (f) Iud 6 12 13 14 16. Gideon (g) Iud 13 15 to the end Manoah (h) Gen 16 7 18 -21.17 18. Hagar c. Obj. But this remaines still darke and uncertaine whether it were Jesus Christ or no. A. Consider but two other places and you shall see evidently that it was Christ and no other Jud. 2.1 And the Angel of the Lord came up from Gilgal to Bochim and said I that is the Angell or Christ made you to go up out of Egypt and have brought you unto the Land which I sware unto your fathers So in Esay 63.9 And the (i) i e. Christ vide Ex. 23 20 21. Heb 9 24 Angel of his presence saved them and in his love and in his pitty he redeemed them and he bare them and carried them all the dayes of old hence it appears that this Angell could be no other save Christ for the Father and the Spirit are never so called in Scripture and a created Angell had never that dignity and worship given him which was given that Angell Q. But was it Christ that did administer the Covenant to Adam A. It is probable if not apparent that it was Christ that did deliver that Promise or Covenant (k) Note that God did not speake those words in Gen 3 15 to Adam but to the Serpent vide v 14. before Adam if you consider Gen. 3.8 where t is said that Adam Eve heard the voice of the Lord God walking in the Garden in the cool of the day This Lord God was not God the father for he never (a) Heb. 11.27 See Diodate on Gen. 3.8 Bern. on the word Lord. appeared in any bodily shape therefore sure it was Christ the son and word of God whose goings forth have been of old from (b) Mic. 5.2 everlasting Quest What did Christ doe as the Mediatour of the Covenant of grace A. He did (c) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator signifies one that interposes himself legally between parties that are at variance to reconcile them unus qui intervenit vel interpouit jure-jurando vide Heb. 5 legally interpose and put himselfe (d) 1 Tim. 2.5 between God and men to mediate and intercede for them and so (e) Heb. 10 9 voluntarily became obedient to his fathers will and by undergoing bearing and suffering the (f) ps 88.16 wrath and (g) Gal. 3.13 curse due to men for their sins he took (h) Ioh. 1.29 away their sins (i) Col. 1.21 reconciled them to God redeemed them from the (k) Gal. 4.5 Law and delivered them from the (l) 1 The. 1.10 wrath to come Q. Was Christ the Mediatour of the Covenant of grace in all ages A. Yes sure for there was but that (m) Gal. 3.28 one true and reall Mediator who is said to be the (n) Rev. 1.30 Lamb slaine from the foundation of the world and to be the same (o) Heb. 13.8 yesterday and to day and for ever Ob. But was not Moses the Mediator of the Covenant of grace under the Law and before Christ came in the flesh A. Grant that Moses was a Mediator of the Covenant of grace though the Scripture rather sets him forth a (a) Gal. 3.19 Heb. 12.21 Mediator of the Law and Covenant of works yet he was but a (b) Deut. 5.5 Exo 34.34 Heb. 3.2 typicall Mediator and during his life as the Priests of the Law were and his mediation was onely by way of (c) Num. 14 19. Exod. 17.11 intreaty and prayer and not by way of merit and purchase Q. How could Christ bee both the Author and the Mediator of the Covenant of grace A. As God he was the (d) Gen. 17 1 2. Author of the Covenant but as God-man or God (e) Ioh. 1.14 Gal 4.4 made man the (f) Heb. 8.6 1 Tim. 2.5 Mediator of it as God considered in himselfe he was (g) Lu. 15.21 offended and willing to be (h) Ez. 16.63 pacified towards men But as God in our (i) Heb. 10.5.9 nature he was making satisfaction to his owne justice and

and rule in the consciences of his people for his Fathers [t] Col. 3.15 peace [u] Rom. 14.17 owne righteousnesse and his spirits joy is to dwell and rule in their hearts and consciences Fourthly Believers are dead to the law and freed from it as it is a King that can pardon such as offend against it Now marke this believers have nothing to doe to sue or to seeke for pardon from the law neither can the law or will the law pardon any transgression whatsoever Fifthly Believers are dead to and free from the law as it is a Husband The law hath no longer dominion over a man then he liveth viz. in the state of nature and out of Christ Nay as in marriage if either party be dead whether the man or the woman yet the nuptiall knot is broken and the marriage tye and engagement is quite and for ever dissolved And this is the doctrine and comparison of the Apostle in the 7th of the Romans Rom. 7.1 to the 7. the six first verses Consider this seriously that if you be believers and married to Christ the law hath no more power over you then a dead husband hath over his relict and liveing wife Object That is true Object the law hath no correcting power but yet sure it hath a commanding power Answ Not so for then the comparison would not hold for Husbands have no power to correct their wives at all therefore of necessity it must be understood of a commanding and controuling power which the law hath not over a believer Object Object Nay if you say that the law hath no commanding power over a believer you fling the law out of doores and give believers scope enough to doe what they list for I am sure if there be no law we shall quickly fec men take their full scope in sin Answ Answ Though the law should be dead to a believer and a believer dead to the law yet it doth thence follow that they should sin must sin or will sinne no more then it followes that a woman must needs be a Harlot because her Husband is dead Marke this that though the law the former husband be dead to a believer yet a believer is no widdow much lesse a Harlot for he is married to Christ and is under the [w] Gal. 6.2 law of Christ which is love as I shewed before and [x] 1 Cor. 9.21 under the law to Christ Observe how the Apostle argues-from believers being dead to the law he saith not I am dead to the law that I might live to sinne but I am dead to the law that I might live to God And in another place he propounds a question in detestation to sinne having said before they were not under the law but under grace what then saith he or what 's the issue of this doctrine that men are freed from the law [y] Rom. 6.15 Shall we sin because we are not under the law but under grace God forbid What shall a woman be more dutifull and obedient to an imperious husband that did controule and correct every day then to another kinde and loving Husband that loves her as his owne flesh and tenders her as his owne life This is the true state of a believer that hath been formerly married to the law which since is dead and is now married to Christ A true believer will be so farre from abusing this blessed and happy freedome that nothing will engage him more to be holy then this Thus having demonstrated how believers are freed from the authority and Soveraignty of the law now it followes to shew how they are dead to and free from the Mosaical administration of it Quest Wherein did the Mosaicall administration of the law consist from which believers are freed Answ 1. In the fiery and terrible delivery of it (z) Deut. 33.2 and therefore called a fiery law or in hebrew a fire of law The delivering of the law upon Mount Sinai and the delivering of it upon Mount Zion doe much differ For upon Mount Sinai it was to the people as the [a] 1 King 19 22 23. voyce of thundring was to Elia● The sight and noise was so terrible that Moses though a Mediator [b] Heb. 12.21 said I exeeedingly feare and quake But the law as it is now delivered and administred unto us by Jesus Christ on Mount Zion is with such calmenesse sweetnesse and melodiousnesse that it hath rather an affecting and attracting then a terrifying property and effect And it was propheci'd of Christ [c] Esa 42.2 That he should not cry nor lift up nor cause his voyce to be heard in the streets and it s said that the Iles should wait for his law Though Christ doth give his law through fire yet it is through the fire of his spirit and it is with that love and meeknesse that they that heare it doe sing and not cry and they doe not say as the Israelites let not the Lord speake unto us but they desire rather that the Lord would speak unto them Secondly the Mosaicall administration was rather an apposition and hinderance unto men then any way a furtherance As the Apostle calls the law the [d] Col. 2.14 hand-writing of ordinances which was against us And the law in this place is granted by many to and doubtlesse doth comprehend the morall law as well as the ceremoniall Obj. Object But how was that administration of the Law against them that were under it Answ It was accompanyed with so many carnall and outward ordinances that it was as a yoke [e] Acts 15.10.28 and burden as it is called unto the poore believers and disciples that were under it for they were to doe so much duty and to goe so farre viz. three times a yeare to Ierusalem from all the parts of Iudca and they were to be at such charges also that all these things being put together that Church might well be said to be in [f] Gal. 4.25 bondage with her children Thirdly that administration was but a literall administration or the administration of the letter but this administration that we are speaking of is a spirituall administration then the law was [g] 2 Cor. 3.3 written in stones but now in the fleshly tables of the heart Object Object But here you speake of the difference between the administration of the Law and the administration of the Gospell and not of the difference betweene the two administrations of the law the one before Christ and the other since Answ Answ Note this well that all the law and all the Gospell which they had before Christ it was considered as one and the same administration and so all the Gospell and all the law which we have since Christ is but one administration Therefore be cleare and sure in this that the whole administration of the Jewes is [h] Heb. 8.6 Zac. 8. 9.8 abrogated and

hath spoken them and consider in God 1 His Power that he can peform them Heb. 11.19 Rom. 4.21 2 His Faithfulnesse that he wil performe them Heb. 10.23 and 11.11 1 Thess 5.24 and his oath Luke 1.72.73 3 His Remembrance of his Promise He is ever mindfull of his Covenant Psal 111.5 See Esa 49.15 4 His Goodnesse that he will performe his word though men should neglect their duty and the condition on their part Mich. 7.20 2 Tim. 2.13 6 That you may apply the Promises understandingly consider that the whole Story of the New Testament is a bundle of Promises and a rich Treasury of Jewels and a precious Mine opened to enrich and store you with all manner of graces and blessings Therefore if you cannot remember a particular promise for every thing you would have or want yet take the honycombe I meane the Gospel into your hand and you may fill your mouth with the honey that comes out thereof I conceive that the ground of beleevers faith especially fince Christ revealed in the flesh is the history of the New Testament and wee are not to hang our soules now as they did before Christ came upon one naile and pin or upon one promise but upon the great pillars of our Faith viz. The death and Resurrection of Jesus Christ And so to conclude our justification and salvation from the whole tenor of the Gospell and New Testament as Paul did Gal. 2.20 1 Tim. 1.15 7 In the right using of the promises you are to looke upon the * Eph. 3.6 person of Christ together with his propitiation and intercession as the cause medium or means that doth entitle you to and give you an interest in and a vertue and blessing from and through the Promises 2 Cor. 1.20 Joh. 1.16 Rom. 11.36 8 You are not to rest upon the person of the Mediator Christ onely but you are to make the Father the object or as some call him the ultimate object of your faith and hope and so by him i.e. Christ to beleeve in God 1 Pet. 1.21 Object Doe you meane that we should looke upon the Father as a remote object or an object beyond Christ Answ No you are not to looke upon God the Father as an object out of Christ nor yet beyond Christ but as a distinct object from Christ As he said to his Disciples Joh. 14.1 Ye beleeve in God beleeve also in me and as the Apostle speaks distinctly of repentance towards God and faith towards our Lord Jesus Christ Looke upon the Father and Christ as Stephen did as being distinct though yet one This mystery I rather admire then undertake to reveale Having cleared this first rule or meanes for the applying of the Promises I come to the second Secondly the Promises are to be applied orderly for as God is the God of order so he will have his children and people to act and doe all orderly For the orderly applying of the Promises consider 1 That you are to apply every promise according to the intent of the Promiser and according to the nature of the Promise as the promise of Justification when you looke to be justified and the promise of Sanctification when you seek sanctification Many doe very improperly and impertinently urge the Promises of God Would it not be improper for a condemned Malefactor to beg an estate money or cloaths of his Prince before he had begged his life so is it for a man to beg more holinesse and grate before he begs pardon and forgivenesse Therefore in the first place look for Justification 2 To apply the Promises orderly is to apply the promises of grace before the promises of glory Men are not to look upon the promises of salvation before they look upon the promises of Justification adoption and Sanctification For God saves none nor will save none but those that are first justified sanctified and adopted * This is as if a woman should lay claime to a mans estate before she is married to him He first gives grace and then glory Psal 84.11 Thirdly the Promises are to bee applyed particularly as Paul said Christ loved me and gave himselfe for me and Christ came into the world to save sinners of whom I am chiefe The promises are alwayes to be particularly and singularly beleeved as (i) Joh. 11.26 Christ said to Martha Beleevest thou this And as (k) Act. 8.37 Phillip spake to the Eunuch If thou beleevest c. And the promises still run upon a particular application as (l) Act. 13.39 He that beleeveth is justified and in (m) Joh. 3.36 another place He that beleeveth shall be saved Object But the Promises are made in generall and not in particular Answ Yet generall promises may and ought to * 1 King 8.37.40 with 2 Chr. 20.8.10 be applyed in particular Fourthly the Promises are to be applied self-denyingly There is no looking upon the conditions and terms of the Law if we would look upon the Gospel and the promises thereof And when we apply to Christ we must apply our selves to him as (n) Gal. 2.17 sinners and if we looke towards his righteousnesse we must look off our owne righteousnesse Ro. 9.15 so that the soule must see nothing in selfe nor done by selfe to move God either to make or performe his promises but you must cry Grace Grace is the ground of all Fifthly the Promises are to bee applyed strongly and undoubtingly Esa 7.9 for men can never be established unlesse they beleeve confidently And of all duties beleevers are most slow and backward to beleeve the promises therefore doth Christ very often (p) Mat. 14 31. 17.20 Mar. 16 14. Lu. 24 25. Mat. 28 17. checke his Disciples for their doubting and unbeleeving And this is spoken in commendation of Abraham the father of the faithfull that he (q) Ro. 4.20 staggered not at the promise but was strong in faith giving glory to God Object But all the promises are not to be beleeved absolutely and confidently for some of them are conditionall promises Answ 1 It s true that many of the promises are conditionall as the promises that belong to the well-being of Christians which relate to their soules after they doe beleeve and are made Christians As for instance The promise of Christs manifestation to the soule and the promise of salvation these two are speciall promises that relate to the soule yet not to the being of Christians but to their well-being and the conditions of these are mentioned in those promises As If any man keep my Commandements saith Christ (r) Joh. 14 2● I will love him and will manifest my selfe unto him and be that beleeveth on me shall never (s) Ioh. 3.16 10.28 perish but have everlasting life These are conditions of the manifestation of grace and giving of glory but not of the first working and giving of grace as I shewed before 2 There be outward promises that