Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	abraham_n	covenant_n	seed_n	2,017	5	9.1132	5	false

Text snippets containing the quad

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

from the quality of the blessings there promised which could not be accomplished in any other but in Christ alone And this is evidently holden out to be the literall sense in other places Acts 3. 24 25. But where shall we find mention of the passion of Christ in this expressure of the Covenant unto Abraham which in the first manifestation was clouded in the phrase of bruising his heele and is essentiall to the Covenant of Grace in any overture of it as containing the price and ransome by which all hinderances are removed as the Apostle saith Christ was made a curse for us that the blessing of Gal. 3. 13 ●4 Abraham might come on the Gentiles Some answer that this is thrice put on in the passage of this Covenant with Abraham first in the federall confirmation by the figments with the smoaking fornace and burning lamps which passed between those pieces Gen. 15. 8 9 17. which howsoever it typified the dividing of Abrahams seed in Egypt with their fiery labours and sorrowes yet primarily the type expresseth the torment and rending of Christ Abraham his prime seed and by the fornace and fiery lampe the wrath of God that runneth betwixt and yet did not consume the rent and torne nature Secondly they conceive this perpession of Christ was expressed in the bloud of the Circumcision Gen. 17. 10 11. For they be of opinion that where God commands shedding of bloud in any his ancient Ordinances it doth fully reach unto the bloud of Christ and his everlasting Testament The bloud which was shed in the signes ordained to seale the Covenant of Promise what did it signifie but the bloud of Christ whereby the Covenant was to be sealed Lastly we may find a full expression of his passion in the resolved sacrifice of Isaac which was typicall the death of Christ and the Ramme in his stead wherein is set forth an Embleme of Gods love unto the world in that he hath truly sacrificed his only Sonne Christ to take away sinne Joh. 3. 16. And if some of these be not lively expressions it may seeme to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in typo vertit Tremelius ex Syri interpretis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Hebra●●è 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est apud Evang. Matth. 13. 35. Propheta Psal 78. ● redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. in Epist ad Hebr. 11. Gen. 17. 4. be implyed in the very Promise for how should the blessing promised come upon the posterity of Abraham if the promised seed had not borne the curse of the Law and by suffering removed it that mercy might be glorious in conferring righteousnesse and life eternall In the former Covenant a secret honour was put upon Eve as she was made if we may so speake the first pipe whereby God conveyed the grace of his Covenant unto her posterity who did not degenerate into the seed of the Serpent But here the Covenant is made with Abraham who received it not as an example only nor as a type but as an Ordinance leading unto the conveyance of the same Covenant to all the confederates In which sense it is plainly spoken to in the Epistles to the Rom. and Gal. and he called the Father of the faithfull Rom. 4. 11 12 16. and they which are of the faith the children of Abraham Gal. 3. 7. the seed of Abraham Gal. 3. 29. Abraham is not the Father of the faithfull effectively as if he should be the worker of faith in all or that men should be borne faithfull of him For so God only by the holy Ghost is the Father of the faithfull But analogically for the grace of the Covenant given unto him on that condition and priviledge that as Fathers transferre and passe over their rights and inheritance to their children so he as a Father should propagate the righteousnesse of faith and free blessednesse to all the faithfull by Doctrine Example and Covenant So that all who receive this Covenant from God in Christ doe likewise by faith draw it through Abraham to whom the promise was made Gal. 3. 16. The Subfederates are described and by that differenced from all the world to be Abrahams seed I will establish my Covenant between Ge● 17. 7. me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee Where these specialties are holden out That God will be as good a God to Abrahams seed as he is to Abraham himselfe and that whatsoever right by the Covenant was invested upon Abraham should descend as from a Parent under this Covenant to all his seed by vertue of this Covenant made with him But we must distinguish Abrahams seed For sometime by the seed of Abraham Gen. 18. 22. Gal. 3. ●6 is meant Christ who is the prime and principall seed who first entred the Cōvenant as Purchaser Maker Confirmer and upon whose person it was setled for us all by Abraham Againe by Abrahams seed are meant all that receive this Covenant from him whether by outward administration only or internall force and vertue also In the eye of God and Scripture all beleeving Gentiles are the seed of Abraham which may be called the Christian seed In thee shall all Nations of the earth be blessed which Gen. ●2 3. and 18. 18. and ●● 18. Rom 4. ●6 17. ver 11. must needs be understood of the Gentiles which should beleeve and is plainly so interpreted by the Apostle Therefore it is by faith that it might be by grace to the end 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 who is the Father of us all As it is written I have made thee a Father of many Nations That he might be the Father of them that beleeve though they be not circumcised that righteousnesse might be imputed to them also And if ye be Christs then are Gal. 3. 14 29. ye Abrahams seed and heires by Promise All beleeving Jewes and Proselytes are comprehended under the seed of Abraham and may be called the spirituall seed in opposition to the carnall or naturall seed only This distinction of Abrahams seed spirituall and naturall the Apostle plainly specifieth Neither because they are the Rom 9. 7 8. and 2. 28 29. seed of Abraham are they all children but in Isaac shall thy seed be called that is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Besides all that descend from the loynes of Abraham and all that were borne in his house and bought with his money are counted Gen. 17. 11 12 13. for the seed though indeed many of them were wicked and profane Therefore Abraham is commanded to circumcise every man-child both him that is borne in his house or bought

the Church by his Ministery The curse of Gods revenging justice had now seized upon mankind for many generations even thousands of yeares so that now it was time for God to remember mercy in the midst of wrath and to breake out into a clearer expression of this free gratious Covenant extended to a people sprung up into a great number and to be joyned together in an outward policie The Covenant of free grace running downe in Abrahams seed was daily cast out and grew wilde as in the Ishmaelites Edomites Syrians c. therefore God was now pleased to knit the seed of Abraham together in a stronger and as I may call it a state Covenant that things might grow better and not worse The body of the people to whom the Covenant pertained was now growne populous and numerous so that either it must grow wild and come to nothing by it owne weight or else be brought under the Covenant of God into a state and nationall Church The Covenant which God made with Israel is called the Old Testament or the Law not because it was first as some suppose but because it was to wax old and to give place to the more excellent Covenant succeeding and finally to be abolished Heb. 8. 13. But here at the first we meet with a great difficulty How and whether at all the Covenant of Grace was manifested by Moses Some make the Old and New Testament as the Covenant of workes and grace opposite in substance and kind and not in degree alone and that to introduce an unsound distinction viz. of promise set against Covenant or Testament as though God conferred Grace unto the Fathers only by promise and not by Covenant leaving all that Moses puts under Covenant to be the Covenant of works and old Testament not considering that God calleth his promise of Grace to Abraham a Covenant Gen. 17. 1. being in every branch a compleat Covenant not adverting that the Apostle who knew how to speake according to the sence of the old Scriptures cals the promise made unto Abraham a Covenant or Testament Gal. 3. 17. and the Covenant of promise distinguishing the degrees of manifestation Ephes 2. 12. Neither can it be proved that ever God made the Covenant of works with the creature fallen but whensoever the Scripture speakes of Gods entring into Covenant with man fallen and plunged into sinne and for sinne deserving wrath it must be understood of the Covenant of Grace as shall be shewed hereafter Others make the Old Testament a Covenant subservient to the Covenant of Grace and describe it to be that which God made with Israel in Mount Sinai to prepare them to faith and to inflame them with a desire of the promise and Evangelicall Covenant which otherwise had languished in their minds and to restrain them from wickednesse as it were with a bit and bridle untill the time wherein God should send the Spirit of adoption into their hearts and governe them by the Law of liberty This they make to agree with the Covenant of nature in this that in both the one partie contracting is God the other man both hath a stipulation annexed and that the same in respect of the morall Law the promise is the same in generall and both leade unto Christ But to differ from it in this that the Covenant of nature was made with all men but this with the Israelites alone that was made with man created and perfect in Paradise and had no preludia this was made long after with some part of mankind sinners in Mount Sinai and had many preludia that bound to obedience due by the Law of nature this to the Ceremonies also in that the injoyment of life in Paradise was promised here in the Land of Canaan the Covenant of nature leads to Christ by accident as it shewes what man doth owe unto God and what punishment remaines if he pay not his debt of duty the old Covenant leads unto Christ by it selfe for that is the true and proper scope thereof God exacting his due of man for none other end but that the creature convicted of his imbecillity should flie to Christ The Covenant of Nature leanes upon the Creation and generall conservation the old Covenant upon the Election of Israel his deliverance out of Egypt and conservation in the Land of Canaan The Covenant of Nature was written in the heart but the old Gal. 4. 24. Covenant did beget to servitude and so did compell and restraine by force as when we leave undone what we would doe or doe what we would not for feare that is eternall this temporary written in Tables of stone The thirst after Christ which the Covenant of Nature doth stirre up in man is allayed by the application of Christ either in the Promise or in the Gospell but the thirst which the old Covenant stirred up could not be allayed but by the comming of Christ in the flesh With the Covenant of Grace it agreeth that the Author of both is God both contracted with man a sinner both doth shew sinne both restraine from sinne both leade to Christ both the Symbole of the Church both made by a Mediatour and life promised in both They differ in these that in the Covenant subservient God is considered as reproving sinne and approving righteousnesse in the Covenant of Grace as pardoning sinne and renewing man in righteousnesse the stipulation of the old Covenant is Doe this and live Gal. 3. 12. Of the New Beleeve and thou shalt not come into judgement Joh. 3. 18. The Old Testament was added to the Promise of Grace which went before Gal. 3. 16 17. and shewes sinne not primarily but by experience of humane weaknesse in keeping Covenant But the Covenant of Grace doth this primarily for it teacheth expressely that all men are sinners Rom. 3. 9 23. and that his happinesse doth consist in the remission of sinnes Rom. 4. 6. The old Covenant did restrain from sinne by compulsion Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and soule Rom. 6. 12. The Covenant of Grace leads to Christ directly the old Covenant indirectly The old Covenant is the carnall Symbole of the Church of the Jewes the new Covenant a spirituall Symbole of the Church both of Jewes and Gentiles Moses is the Mediatour of the old Covenant Christ God and man Mediatour of the new In the old Covenant is given the spirit of bondage but the Spirit of Adoption in the new Rom. 8. 15. The old Covenant was a meane to the end the new the end it selfe The old Covenant did terrifie the consciences the new doth comfort Man a sinner fallen a sleep is the object of the old Covenant the conscience terrified with sinne the object of the new The old Covenant shewed the manner of worshipping God but gave not ability the new Covenant doth both The old Covenant was an hand-writing against us Col. 2. 14. the new an easie yoke

at in all affaires great and small To walke with or before God then is to commit our selves wholly to his care and divine protection both in life and all our actions and assuredly to perswade our selves that he is the present and just beholder of all thoughts words and actions to reverence him as ever present and beholding all things to be ready at his beck and command studiously readily chearefully to receive his Commandements and at all times reverently to demeane and carry our selves before him to turne our eyes and fix all our senses upon the Lord and to attribute what good soever we enjoy to the Lord alone In briefe to walke before God is from a true and sincere heart to beleeve thinke and doe whatsoever God prescribeth and that in such manner as he prescribeth to attend upon the pure worship of God and to live holily justly unblameably as they are said to be just before God who are truly and sincerely just or such as be righteous by way of eminency Luke 1. 6. Luke 1. 15. in comparison of others what is done sincerely and elegantly is said to be done before the Lord. 1 Thess 1. 3. Luk. 1. 57. 1 Thess 3. 13. Thus Abraham was commanded and by the grace of God enabled to walke with or before God Gen. 24. 40. and 48. 15. But sometimes in a p●culiar sense to walke with God is to minister before God 1 Sam. 2. 32 33. and to walke before the face of God is to be understood in the same manner the Metaphor being taken as it seemes from two friends who well agree betwixt themselves and willingly take their journeyes together being at one and in good agreement And to goe before the Lord is spoken of John the Baptist in a peculiar sense Luke 1. 17. noting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went before him as an harbinger to prepare the way for the Lord as Kings and Princes have some that goe before them whom when we see presently we conceive the King himselfe is not farre absent In the old Testament there be two words translated perfect and they be much of the same use The first noteth that perfection to which nothing is wanting the other that which is compleat absolute The force of this word seemes to containe in it an heape of perfection but they are put promiscuously one for the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other as Josh 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole or perfect day is rendered by the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 23. 15. Septem Sabbatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sundry wayes translated by the Seventy as simple or plaine Gen. 25. 27. Jacob was a perfect man that is simple without deceit blamelesse or without reprehension Gen. 17. 1. Be thou perfect LXX blamelesse Job 1. 7 8. and 12. 4. and 9. 20. without spot Psal 15. 2. Psal 119. 1 80. Lev. 1. 3. Psal 18. 24. to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed Cant. 4. 7. Pro. 9. 7. Ezek. 43. 22. and 45. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innocent without mulct or punishment Psal 18. 25. Just or righteous Prov. 28. 18. Josh 24. 14. 1 King 9. 4. Prov. 11. 1. whole or intire Ezek. 15. 5. Deut. 27. 6. Josh 8. 31. holy or godly Amos 5. 10. Prov. 2. 21. Prov. 29. 10. Prov. 10. 29. Innocent without fault or malice Psal 84. 12. Job 8. 20. Psal 37. 37. Psal 101. 2. Prov. 13. 6. pure Gen. 20. 5 6. single or sincere Prov. 10. 9. 2 Sam. 15. 11. true Deut. 32. 4. Prov. 28. 6. Isai 38. 3. Deut. 25 15. perfect Deut. 18. 13. Cant. 5. 2. 1 King 8. 61. and 11. 4. and 15. 3 14. and full 2 King 20. 3. 1 Chron. 29 9. and 2 Chron. 16. 9. and 19. 9. and 25. 2. 2 Chron. 15. 17. In the New Testament there be three words usually translated perfect The first signifieth that which doth consist of all its parts or members which are required to any worke so that nothing is wanting nor superfluous the Metaphor being taken from even or equall numbers which may be divided into equall parts 2 Tim. 3. 15 16 17. And the compound word signifieth ●o amend or repaire and set in joynt a part loose or slipped aside Matth. 4 21. Mark 1. 19. Gal. 6. 1. to fashion fitly and in comely order or proportion Heb. 10. 5. and 11. 3. Rom. 9. 22. to fulfill or furnish Act. 21. 5. Luke 6. 40. and to perfect and joyne or bind fast together 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thess 3. 10. 1 Pet. 5. 10. Ephes 4. 11 12. The LXX use this word to give the signification of two others that signifie to uphold or underprop and make equall Psal 17. 5. Psal 18. 34. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 second signifieth whole or intire 1 Thess 5. 23. Iames 1. 4. The third perfect Ephes 4. 12. Iames 1. 4 5. 1 Ioh. 4. 17 18. But all these in use import the same thing for substance A thing is said to be perfect three wayes 1. That is perfect which is intire in all integrall parts firmely knit together faculties and functions Animalia nascuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Hist Ani. l. 7. ca. 8. Psal 139. 16. Lev. 22. 21. Mal. 1. 14. Exod. 12. 5. when there is in all the parts of Sanctification something as lively creatures are brought forth perfect Infants compleat in all their parts and members are perfect In this sense perfect is opposed to that which is divided imperfect maimed as an Embryon not yet fashioned in the wombe is opposed to a perfect Infant Pharisaicall love as partiall lame and maimed extending it selfe to them that loved them only is opposed to perfect love which stretcheth it selfe to friend and foe Matth. 5. 47 48. an intire heart is opposed to an heart and an heart a double heart that makes a major part against it selfe 1 Chron. 12. 33 38. For in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is intire all things doe mutually answer one another doe conspire into one that is not intire which dissents from it selfe is not one and whole or in which there is division and disagreement Thus Christians sanctified by the Spirit of grace in every power of the soule the seeds of all vertues being ingrafted 1 Thess 5. 23. 1 Chron. 2● 9. in them and firmely compact and knit together so that freely willingly and upon advised deliberation they cleave unto the Lord and without partiality or willing neglect move to all duties of Piety Justice and Mercy are said to be perfect though they be not freed from manifold infirmities no grace of the Spirit in them be come to perfect growth An

them the people of God sonnes or children of God the sonnes of the living God a peculiar people reconciled unto God justified unto life the daughters of Zion and of Jerusalem who have the Jerusalem that is above for their spirituall mother the seed of Abraham who is the Father of us all And as Jerusalem which is above is the mother of us all so is Christ said to die for us all and God to have mercy upon all Rom. 8. 32. He that spared not his own Sonne but delivered him up for us all Rom. 11. 32. God hath concluded them all in unbeliefe that he might have mercy upon all Rom. 5. 18. By the righteousnesse of one the free gift came upon all men unto justification of life that is of all them which pertaine to the posterity of Christ by spirituall regeneration It may well be that all to whom Paul wrote that Epistle did not unfainedly believe but as they professed the Doctrine of Salvation and in some measure walked according to the policie of the new Jerusalem and as they enjoyed the Ordinances of grace whereby Christ was applied so the Apostle speakes of them as Saints and beloved and faithfull And in the same sense in other places they are reckoned amongst the faithfull beloved and elect who believe for a time and professe the doctrine of Salvation and partāke the seales of the Covenant though afterwards they fall away and as they are called beleevers converts disciples members of Christ temples and sonnes of God as they are said to be justified sanctified and redeemed so is Christ to have died for them as he is applyed in the Ordinances of grace and they partake of the benefits of his death But as for them that be not in Covenant we shall never reade that their sinnes are pardoned Act. 10. 43. Joh. 5. 24. Joh. 15. 2. Act. 15. 9. Rom. 5. 1. Rom. 9. 25 26. Col. 1. 21. Joh. 3. 36. 2 Cor. 6. 15 16 17. that they are delivered from death purged from their sinnes reconciled unto God received into favour nay the contrary is plainly affirmed of them that they are not the people of God that they have no communion with Christ that they are enemies in their minds by wicked works alienated from God that the wrath of God abideth on them that they are without God in the world which is never said of them for whom Christ died The Scripture speaketh expressely that Christ died for his Church his sheep his children his people the people or children of God those that are given unto him of the Father his brethren As the Father knoweth me even so know I the Father and I lay downe my life for my sheep Joh. 10. 15. Take heed unto your selves and to all the flocke to feed the Church of God which he hath purchased with his own bloud Act. 20. 28. Christ is the head of the Church and he is the Saviour of the body Eph. 5. 23. Christ loved the Church and gave himselfe for it ver 25. He shall save his people from their sinnes Matth. 1. 21. Who gave himselfe for us that he might redeeme us from all iniquity and purifie unto himself a peculiar people Tit. 2. 14. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Joh. 17. 2. He prophesied that Jesus should die for that Nation and not for that Nation only but also that he should gather together in one the children of God that were scattered abroad Joh. 11. 51 52. For both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them brethren saying I will declare thy Name to my brethren Heb. 2. 11 12. The Church and people of God in themselves considered were sinners ungodly enemies alienated from God and Christ died for them not that he found them friends or brethren or children but that Rom. 5. 6 10. he might make them such as by the participation of the benefits of his death they are made such indeed The faithfull are the seed or children of Christ which he hath brought forth with pain and travell Isai 53. 10 11. The inheritance of Christ which he hath purchased by his death given unto him of the Father that they might be redeemed from death and possessed of him for their Salvation Psal 2. 8. as the Psalmist elsewhere expounds it All the ends of the world shall remember and turne unto the Lord and all Psal 22. 27. Psal 72. 11. and 86. 9. the kinreds of the Nations shall worship before thee And if Christ died thus for his people seed inheritance sheep and Church he died not equally for all and every man for then in his death he considered none to be made his sheep or brethren before others nor did he purchase grace that one should be made the child of God rather then another For though grace be distributed in different degrees yet that being so common to them that beleeve and them that beleeve not that sometimes the greater measure is given to them that reject and cast it off it cannot be the cause why one man differs from another Many things are answered to this argument As first that it is Synodal circ Art 2. pa● 3 17. Vorst amica collat cum Piscat s●ct 26. Gal. 2. 20. not said Christ died for his sheep or brethren only and that his dying for them doth not exclude others as Paul saith Christ died for him applying the death of Christ to himself but not excluding others But the instance is not like for these words for me are not disjunctive to distinguish Paul from the rest of the faithfull but from unbeleevers or them that were not in the same state or kind This is a priviledge common to Paul with all beleevers that Christ died for him in respect of them then it is not disjunctive but in respect of them who be not partners in that prerogative it is disjunctive Therefore the example doth rather prove the speech to be restrictive then otherwise for as these words of Paul Who loved me and gave himself for me distinguish Paul from the company of unbeleevers and so are exclusive in like manner are these words of our Saviour I lay down my life for my sheep restrictive and exclusive In those Texts there is no exclusive particle expressed but the proposition for sense is restrictive For when difference or distinction is contained in some terme the Proposition is for sense exclusive no lesse then if it was expressely noted Thou shalt feare the Lord thy God him shalt thou Deut. 10. 20. serve and to him shalt thou cleave here is no restriction or exclusion expressed but in sense it is exclusive Call upon me in the time of Psal 50. 15. trouble and I will heare thee only is not added and yet for the sense the words are exclusive In thy seed shall all