Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	day_n	lord_n	regard_v	1,544	5	10.9411	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30345	A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.	Ball, John, 1585-1640.; Ashe, Simeon, d. 1662.	1645 (1645)	Wing B579; ESTC R6525	360,186	382

The Apostle saith the Covenant from the Mount Sinai gendreth to bondage figured by Gal. 4. 24. the bond-woman and her sonne who were cast out of Abrahams Family The Apostle his argument may be drawne thus the same proportion which Hagar the hand-maid had to Sarah her Mistresse in Abrahams house the same proportion hath the old Testament to the new in the Church of God the same proportion which Hag●●s off ●pring had to Sarahs the same proportion had the children of the Law that is the Jerusalem which then was unto the Jerusalem which is above that is to the children of the Gospel or sons of promise Now Hagar was sometimes a visible and principall member of Abrahams family a kind of second wife to Abraham and Ishmael her sonne was for a while Abrahams presumed heire yet after Hagar did begin to despise and contest with her Mistresse Sarah and Ishmael to flout or persecute Isaac Abrahams heir apparent and son of promise both mother and son were cast out of Abrahams house and deprived of all hope of inheritance in the Land of promise Sarah bearing the type of the true visible Church then on earth did pronounce that sentence Gen. 21. 10. of Excommunication against them Cast out the bond-woman and her sonne and God ratifying in heaven what she had bound on earth injoyns Abraham to put her sentence in execution Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Si●●i was ●s the be trothing of Israel unto himselfe The Law of Moses whilst it was lawfully used was the only Catechisme or Introduction without which there was no entrance into the Church of God The children of this Covenant did by vertue of it become the presumed heires or children of God But when the deputed or nursing mother came once to contest with the true Spouse of Christ with the new Testament or Gospel and after her children the Jerusalem which then was began to persecute the children of the Jerusalem which is above the mother with her children that is the Law with such as sought to be under it were cast out of the true visible Church by the Apostles unto whom ou● Saviour had committed the keyes of the Kingdome of Heaven For it now stood in such opposition to the Gospel as Hagar did to her Mistresse Sarah at the time when ●he and her son committed those misdemeanours for which both of them were cast out of Abrahams house The Jerusalem which was on earth was sometimes or in some part rather a consort than an opposite or adversary to the Jerusalem which was above So was the old Testament or Law and all such as lawfully used it rather subordinate allies then foes or adversaries to the new Testament or heires of promise They that used the Law as a School-master to bring them unto Christ to them it was the Covenant of grace for substance Unto such as used the old Testament as they ought only as an Introduction to the new there was indeed but one Testament For as the Schools speak Vbi ●●um propter aliud ibi ●●um tantu● But such as rested in the Law and used it not as a pedagogie to Christ but sought justification by the observation of the Law Morall or Ceremoniall and opposed Christ the soul of the Law such were held under damnable b●●dage and cut from Christ And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage for which they ought to be cast out of the Family of God And in this sence the two dispositions differ not only in circumstances but in substance they be not only two but opposite By the way let it be observed that by the former Covenant upon Mount Sinai is understood the Law given by Moses both Ceremoniall consisting in divers rites and commandements and Morall as the Jewes sought to be justified thereby who refused Christ The Old Testament then and the New are sometimes compared and considered by sacred writers as the thing including and included the Huske and the Graine The Gospell before Christs time was in the Law as the Corne new set in the ●are And the Law and the Gospell and the two Testaments thus considered are rather one than two at least there is an unity of subordination betwixt them The same Testaments may be considered sometimes as abstracted or severed each from other Thus the Gospell or New Testament since our Saviours death and resur●ection is become as pure Corne threshed and winnowed The Old Testament or Law thus severed from it remaines only as the chaffe or huske If we thus consider the Law or Old Testament as the Jewes embrace it that is altogether severed from the new to which alone we Christians adhere by faith they are not only two but two opposites or contraries This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle saying If the first Covenant had been faultlesse then should no place have been sought for the second F●r finding fault with them he saith Behold the dayes c●me saith the Lord when I will make a new Covenant with the house of Israel and the Heb. 8. 7 8 ● 10. Jer. 31. 32 3. ● house of Judah not according to the Covenant that I made with their fathers in the day wh●● I tooke them by the hand to leade them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people But what Law was it which the Lord promiseth to write in the hearts of his people was it not the Law given before by Moses concerning which also Moses expresseth the same promise that Jeremy doth The Lord thy God will circumcise thy heart and the Deut. 30. 6. heart of thy seed that thou mayest love the Lord thy God with all thy heart and with all thy soule that thou mayest live Now that Law God himselfe had delivered in writing and commanded Moses Exod. 34. 1 27. also to write the same Therfore the words of the Prophet as touching the writing of Gods Law in our hearts can import nothing but this that the Lawes which were before by the ministery Ezek. 36. 26 27. 2 Cor. 3. 1 2 3. of Moses delivered only in Inke and Paper should by the power of the holy Ghost through the faith of Christ be wrought and written in the affections of the heart that God in Christ would not only administer outwardly the letter of the Law whether in writing or preaching but would by the regeneration of the Spirit give grace inwardly to the obedience thereof And as the Law written in the tables of the heart and

his Word and Spirit as he knoweth it becommeth both his justice Rom. 9. 24 25 26. 10. 17 18 19 20. Rom. 11. 25 29 30 32 33. and mercy in Christ alwayes reserving to himselfe full and free power to call whom he please according to the good pleasure of his will But this distribution of vocation into externall and internall is not a distribution of the kinde into its specialls but shewes rather what doth concurre to that worke of vocation 1 Cor. 3 5 6. Rom. 1. 5. whereunto obedience is willing and freely yeelded This vocation is instituted and administred according to the eternall decree and purpose of God for knowne unto God are all Act. 15. 18. his workes from eternity and God doth nothing in time which he decreed not to doe from all eternity Whosoever therefore is Ephes 3. 5 6 9 11. Jam. 1. 18. 2 Tim. 1. 9. called in time he was predestinated from eternity that he should be called and in what state place time manner meanes soever a man is called he was predestinated to be called in that state at that time by those meanes and neither sooner nor later nor otherwise for the execution cannot vary from the decree but the note of changeablenesse must be ascribed unto God The company of them that are called effectually is the Church which is visible and invisible as this vocation is inward and outward Rom. 10. 10. visible which doth professe with the mouth and invisible which doth believe with the heart as man is distinguished 1 Cor. 4. 16. into inward and outward And as vocation inward and outward are not two callings but one and the same so the Church visible and invisible are not two Churches but the same Church differently considered Christ hath not two Kingdomes but There is but one Lord one Temple one Ministery Hieron ad Nepotian de vit Cler. Bilson Perpet govern cap. 11. one Kingdome one body one Church whereof every one that is savingly called is a living member The work of grace and heavenly calling is that which giveth being to the Church and make it a different society from all other companies of men whatsoever By effectuall calling and the answer of the soule unto God calling men are admitted into the Kingdome of Christ or Church of God every one that is thus called is of the Church and every one of the Church is thus called He that is not thus called is not of the Church and he that is not of the Church is not thus called He cannot be out of the Church who is in Covenant with God nor can he be a member of the Church who is not in Covenant The sheepe of Christ by predestination and eternall purpose are gathered into this fold some sooner others later some after one Joh. 10. 16. Mat. 20 3. 5. Act. 11. 18. Gal. 3. 28. Rev. 5. 9. Psal 68. 18. manner some after another of all nations kinreds and ongues Jewes and Gentiles bond and free male and female neere and farre off such as haue lyen longer and ●●●ke deeper into sinne and such as have beene preserved from the pollutions of the world The end of this vocation as it is the worke of God calling is that they who are given unto Christ of the Father should freely and willingly answer to God and Christ calling and so become the confederates of God by Christ the Mediatour of the New Testament and being faithfull and confederate they should love feare honour worship and obey God in Jesus Christ In respect Pro. 1. 24. Heb. 3. 7 8. Rev. 3. 20. Eph. 2. 11 12 13. Jer. 32. 38 39. Luk. 1. 74 75. Deut. 6. 4 5. Phil. 2. 12. Ephes 1. 6. Act. 13. 47 48. of the outward invitation it is their office and duty to answer to the call In respect of the inward and powerfull worke of the holy Ghost they are certainly inabled and drawne to come unto Christ and give up themselves unto him Another end remote is the Salvation of the elect and the glory of God in which respect calling to grace is a meanes ordained of God and according to the ordinance of God necessary to the communication of Salvation and the answer of the called is a condition requisite and necessary for the obtaining of that end according to the ordinance and appointment of God The glory of God most wife good mercifull just and powerfull doth so Rev. 4 8 9 10. 5. 8. 9 10. brightly shine forth in the communication both of grace and glory that it doth worthily draw the mindes of men and Angels into admiration and loose their tongues into the praise and magnifying of God E● si respect● singulorum qui pe●e●nt optabile esset ut homo non peccasset respectu tamen universalis boni c●jus potius habenda fuit ratio non debuit Deus potentiam suam ex●rere ad impediendum ne peccaretur Opposite unto this vocation is 1. That God doth suffer some to walke after the vanity of their owne hearts and blindnesse of their mindes and doth not invite them to come unto him or exhort them to repent Thus God regarded not the Gentiles in the dayes of their ignorance but gave them up to the lusts of their owne hearts And at this day many nations are shut up in ignorance and have not heard so much as the sound of the Gospell for many generations It is true the Lord calleth them in a sort by his long-suffering and patience and by the workes of providence in that he filleth their hearts with food and gladnesse but by the promise of mercy he is not pleased to speake unto them 2. Some that be outwardly called they contemne the counsell Luke 7. 30. Act. ●3 46. Act. 7. 51. Psal 81 12 13. Isai 63. 10. and 6. 9 10. Joh. 12. 37 38 39 40. Ezek. 20. 25. Per statuta m●la intelligi possunt leges Ethnicorum vel lex Dei quae ipsis in perniciemcessit of God put away from them the Word of grace resist the Spirit of God speaking unto them in the mouth of his Prophet whence followeth blindnesse of minde hardnesse of heart efficaciousness of errour that men should beleeve lies a reprobate sense and delivering into the power of Satan Jer. 4. 20. Thou hast seduced this people scil by false prophets promising them peace which God promised not and giving them up to the efficacy of errour as a punishment of former transgression 3. God doth call some by the Gospell and bestow upon them divers spirituall good things though not such as accompany Salvation And thus some doe heare and receive and rejoyce in the Word and bring forth some fruit but not to ripenesse or perfection CHAP. V. How Christians answer to the call of Christ and so come to have Fellowship with him IN the matter of Salvation it pleased God to deale with man by way of stipulation and promise and so