Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	promise_n	seed_n	2,290	5	8.4156	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96993	Elisij Campi. A paradise of delights: or an Elixier of comforts Offered to believers, in two short discourses of I. The confirmation of the Covenant from Heb. 6. 17. 18. II. The donation of Christ from Romans. 8. 32. By R.W. minister of the Gospel and sometime preacher at Tamerton-Foliot, in the county of Devon.	Wyne, Robert.	1672 (1672)	Wing W3774A; ESTC R231977	98,406	309

Abraham's Seed throughout their Generations This Doctrine is clearly offered from the Text for if the promise made to Abraham were not intended for and belonging to Believers in after Generations then the confirmation of it to Abraham had not tended to the consolation of New-Testament Believers as here this is expressed to be the end of God's Oath to Abraham that we might have strong consolation who have fled for refuge c. this is as I said a description or paraphrase of Believers Now with respect to the Doctrine in prosecution of it First I shall hint something explicatorily Secondly I shall prove the point Thirdly I shall make some improvement of it by application By way of explication Explication I shall shew 1 What the Covenant is 2 How it is confirmed 3 Who are Believers to whom it is confirmed who are Abraham's Seed to whose consolation the confirmation of the Covenant tendeth 1 What this Covenant is It s kind The Covenant what It s substance 1 As to the kind of it It s kind it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament or Testamental Covenant wherein Legacies of Grace are bequeathed wherein good things are freely given by God in and through Jesus Christ unto his people It is called in Scripture the Covenant of Promise Gods Covenant of Peace the Covenant of Gods love a Covenant of Grace it is a Covenant or Promise founded in Christ the Mediator and a Testament that is put in force by the death of Christ the Testator and this Testament or Covenant is an unchangeable dispensation an everlasting Covenant It s substance 2. As to the substance of the Covenant it is diversly expressed in Scripture in the sundry branches or particular promises but we have a very full account of it in few words Genes 17. where we find that God's Promise or Covenant established with Abraham and his Seed after him in their Generations is this That he will be a God to him and to his Seed after him for ever The expression is short but very full and comprehensive there could not be any thing more put into the Covenant for nothing is excluded where God is included Here is a promise of blessings Spiritual Temporal and Eternal This short expression carries in it all the Covenant of Promise which God gave from the first man to the manifestation of Christ it is as one saith the Epitome or sum of the whole Gospel it is God's promise of pardon and peace of righteousness and life of Justification and Sanctification and Salvation of all grace and blessing here and hereafter This is the substance of the Covenant and it is substantial indeed hath substance enough in it How is this Covenant confirmed Covenant confirmed how It is confirmed by Gods Word and Oath and Seals and by the Death of Christ 1 We have God's Word his written Word to shew for it he hath given it us under his hand in many places of Scripture 2 There is God's Oath for the confirmation of the Covenant his Oath to Christ The Lord sware Heb. 7.21 and will not repent thou art a Priest for ever after the Order of Melchisedeek The sense or meaning of that Scripture is this God sware to Christ that his Priesthood should be for ever available and effectual for the salvation of sinners that he would justifie and bless and save sinners through him according to the Covenant of Promise accepting his Sacrifice for them and there is God's Oath to Believers Heb. 6.13 14 17. in this Chapter as in the Text so in the thirteenth and fourteenth verses 3 This Covenant is confirmed by God's Seals both external and internal external the Sacraments Circumcision is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seal of the righteousness of Faith Rom. 4.11 which is the great promise of the Covenant of Grace and is Synecdochically put for the whole Covenant The internal Seal is the Spirit perswading and assuring our hearts of the truth of the promise and of our interest in it 4 The Covenant is confirmed by the Death of Christ He was appointed to be the Mediator of the Covenant to mediate as a Surety and he hath mediated by Bloud hath fulfilled the Law of a Redeemer and fully answered his engagement of Suretiship so that God cannot now in Justice withhold any thing that he hath promised to give nor refuse to do any thing which he hath promised to do upon Christ his dying Christ having died according to that agreement betwixt his Father and him is to be satisfied for his dying as well as by his death he hath satisfied his Father now nothing will satisfie Christ but to have the end of his death which is that they for whom he died be justified and saved Isai 53.11 He shall see of the travel of his Soul and shall be satisfied So that Christ his death makes the Covenant sure without all question to be performed 3 To whom is the Covenant confirmed Our Doctrine saith Covenant confirmed to whom to all Believers the Seed of Abraham Now who are Believers interessed in the Covenant to whose consolation the confirmation of the Covenant tendeth Why they are all such as have a true justifying Faith To believers who are called the seed of Abraham are his spiritual seed ye are all the Children of God by Faith in Christ Jesus Gal. 3.26 ●9 and if ye be Christ's then a●● ye Abraham's seed and Heirs according to the Promise Rom. 4.16 Theref●r it is of Faith or through the righteousness of Faith as v. 13. that it might be by Grace to the end that the Promise might be sure to all the seed not to that only which is of the Law but to that also which is of the Faith of Abraham i. e. not only to the believing circumcised Jews but also to the believing uncircumcised Gentiles Now I shall shew you what Faith is and how it is evidenced that you may understand who are Believers Abraham his seed interessed in the Promise not to mention the divers acceptions of the word Faith nor the several sorts of Faith it is a justifying Faith that we are speaking of Faith what the Faith of Gods Elect which is subjected in the understanding and in the will 1 Faith in the understanding is a right apprehension and certain knowledge of its object which is either general or special general the whole Word of God more special the promise of Grace or the Gospel-promise of Remission and Reconciliation and Justification and Salvation by Christ Jesus or Christ put to death in the flesh and quickned by the Spirit with all the benefits of his Death and Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Faith in the heart and will is a firm assent unto and confidence and acquiessence in the promises of the Gospel called a confident perswasion and assurance What hath been hitherto spoke of Faith amounts to this short definition It

Information Infer 1. and to them only then there is no Universal Redemption for Christ is the Mediator of the Covenant only for those who are within the Covenant Surely he did not undertake to mediate by bloud to die that the Covenant might be made good to any but those whom God had included in the Covenant of promise The Covenant of God's mercy is not by virtue of Christ his mediation fulfilled to any without God's donation Commensurartur opera Trinitatis Patris in eligendo filii in redimendo Sp. S in convertendo and beside his intention but God hath given the Covenant of his love only to a certain seed therefore Redemption by Christ which is clearly the great fruit and effect of Christ his mediation belongs not to all but only to a certain seed God hath indeed given all things unto Christ but not so as he hath given his chosen to him Joh. 17.2 Thou hast given him power over all flesh that he should give eternal life to all them whom thou hast given him There is a world of men to be considered in contradistinction to those whom God hath given unto Christ to be saved by him I pray not for the World saith Christ Joh. 17.9 but for them which thou hast given me Surely Christ did not die for those for whom he would not pray And whereas the benefits of Christ his death are either more common Permortem Christi ad omnes aliqua bona ad aliquos electos scarosque solos omnia bona per veniunt or else more special a●● saving it is not to be denied b●● there are some benefits of Chri●● death in which any man may ha●● a share but we grant not to eve● man a saving advantage by i● Christ died not for the redemptio● of all we may and do gran● that Christ died for all sufficientl● but not for all efficaciously The●● was merit enough in the Death 〈◊〉 Christ his bloud was a sufficien● price for the redemption of all 〈◊〉 but as to the counsel and purpose● of God intending and appointing Christ a Redeemer and the death of Christ for redemption and in regard of the real effect and fruit of Christ his death so we deny the universal claim to it the saving benefit of it is not extended to all But it may not be amiss by the way to answer an objection or two against this great truth inferred from our Doctrine Object It is said expresly Object 1 1 Tim. 2.6 That Christ gave himself a ransome for all Ans 1. Sol. ●adem e●ectionis personalis redemptionis efficacis peripheria Either it is to be under●●ood of the universality of God's ●●lect for all God's chosen and ●●venanted ones he gave himself ●●r 2 By all we are to under●●and not every individual person ●●t every sort or rank of men as 〈◊〉 is to be understood in ver 1. and 〈◊〉 where it is said that pray●s and supplications must be made ●●r all men and that God will ●ave all to be saved This is the ●postle's meaning that God will ●●ve some of all kinds and all ranks ●●f men and therefore his will is ●hat prayers be put up for all sorts ●nd thus v 6. he saith That Christ ●ave himself a r●ns me for all or 3 Christ gave hims●lf a ransome ●●r all i.e. he paid a price suffici●nt for the redemption of all ●or 4 It may be said that Christ is ●n some sense a ransome for all ●ut not in that sp●●ial sense as he ●s a ransome for hi● people as a very able godly Divine makes out ●he difference H● hath brought others under the conditional Gos●●● Covenant that they shall be sav●●● by his death if they will believe 〈◊〉 but he hath brought the children promise under the absolute Gos●●● Covenant purchasing for them 〈◊〉 condition of their receiving this bl●●sing viz. the grace of Faith 〈◊〉 the power to believe as well as 〈◊〉 blessing promised which is sal●●tion Christ is said to be the Saviour 〈◊〉 all men Object 2 1 Tim. 4.10 especially of them that b●lieve This Text I conceive is fitly i●terpreted to be understood of G●● his providence in preserving a●● and providing for all Sol. yet with i●timation of a special peculiar r●spect that God hath to believe●● even in temporal salvations an● common preservations and esp●cially that God save them likewi●● with an eternal salvation Th● context gives this sense for 〈◊〉 had said before that godliness ha●● the promises of the life which no●● is and of that which is to come 〈◊〉 God's providence reacheth to a●● men in outward preservation but ●he promise of Eternal Salvation ●s to believers And as for all such Texts as speak of Christ his suffering for all and his dying for all doubtless they are to be understood according to the School distinction of the sufficiency of Christ's death and not of the efficiency or efficacy of it Well here is the business the Doctrine that we are prosecuting overthrows that Assertion of Universal Redemption for it cannot be thought that by virtue of Christ's Death any should have the benefit of the Covenant of Grace unto whom God did not intend it or that he intended it to any besides those whom the Scriptures speaks to be the subjects of the Covenant or within the compass of it so that the Covenant not being made of God to all but only to a certain seed it follows that Redemption by Christ which being taken largely and according to the extent of it is all spiritual grace and blessin● both in this world and in th● world to come and so is th● whole matter of the Covenant 〈◊〉 it follows I say that this belonge●● not to all but only to a certai● seed This first great truth inferre● from our Doctrine is a point o● such consequence that I though● fit to insist a while on the vindication of it and now I conclud● this with Augustine his plain determination and confident Assertion Omnis qui Christi sanguin● redemptus est homo est non autem omnis qui homo est Christi-sanguin● redemptus est I come to a second inference 2 If the Covenant confirmed to us be the same which was made to Abraham Infer 2. and by oath confirmed to him then there is but one Covenant in substance which runs thorow the Book of God since the fall of Adam Peter saith to the Jews Acts 3.25 Ye are the children of the Covenant which God made with Abraham There is but one grand Covenant of promise given by God from the first man to the manifestation of Christ which is held forth to us under the Gospel and shall continue without alteration This is held forth to us in Psalm 105. Psa 105 v. 8 9 10 11. He remembred his Covenant for ever his Word which he commanded to a thousand Generations which Covenant he made with Abraham and his Oath