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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	holy_a	spirit_n	trinity_n	2,812	5	9.9722	5	false

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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

c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly

28 29.35 Pag. 7. Isa 24.6 Pag. 79. 63.9 Pag. 24. Daniel 12.1 Pag. 121. Zechariah 9.11 Pag. 6. 11.10 11. Pag. 79. John 5.40 Pag. 160. 6.51 Pag. 128. Acts 15.29 Pag. 102. Rom. 4.11 Pag. 43. 4.13 Pag. 132. 5.19 Pag. 121. 9.23 Pag. 151. 11.15 Pag. 130. 1 Cor. 15.22 Pag. 125. 2 Cor. 5.15 Pag. 124. 5.19 Pag. 131. Gal. 2.21 Pag. 204. 3.19 Pag. 194. 5.3 Pag. 47. 1 Tim. 1.9 Pag. 207. 2.6 Pag. 125. 2 Tim. 1.9 Pag. 5. Titus 1.2 Pag. 5. 2.11 Pag. 124 Hebrewes 2.9 Pag. 126 8.9 Pag. 89. 93. 96 9.15 Pag. 112 2 Peter 1.9 Pag. 136 2.1 Pag. 137 2.2 Pag. 134 2.20 Pag. 135 Christ and Moses Excellency OR Sion and Sinai's Glory Question HOw many Covenants did God make with men concerning their salvation (a) Gal. 4.24 Rom 9.4 Eph. 2.12 Answer Two Gal. 4.24 Rom. 9.4 Ephes 2.12 Quest How are these two Covenants called Answ The (b) Mat. 11.5 Gospell and the (c) Joh. 1.16 law or commonly the Covenant of (d) Ac. 20.32 grace and the Covenant of (e) Ro. 3.24 works Quest Why doe you place the Covenant of grace before the Covenant of workes Answ Because the Covenant of grace was in being (f) Gal. 3.17 before the Covenant of works Q. What do you mean by the Covenant of workes A. I mean the (g) Deu. 10.4 ten Commandements called the (h) Mal. 4.4 Law of Moses which was delivered upon (i) Deu. 29.1 Mount Horch or (k) Gal. 4.24 Synai unto Moses for the children of Israel Q. Doe you then take the ten Commandements for the Covenant of works A. Yea sure and they are often in Scripture called a (l) Deu. 4.13.5.23 Is 24 5. Jer. 31.32 Heb. 8.9 Covenant Q. But was not that the Covenant of works which God made with Adam in Paradise before his fall A. I deny not but that it was of the nature of a (m) Hos 6.7 Like Adam they transgressed the Covenant Covenant yet we find no more expressed but a command (n) Gen. 2.17 doe this and live with a penalty In the day thou eatest thereof thou shalt dye but there is no promise made of eternal salvation upon the keeping of it Q. But do not you conceive that God did intend to give salvation unto Adam if he had kept that command though God did not expresly promise it A. I doe conceive that Adam should have continued in that happy state he was in and should never have dyed if he had not sinned for (o) Ro. 5.12 1 Cor. 15.21 by sin came death Q. What might be the reason why God did not declare as well the promise as the command and penalty A. Though this be a secret and known perfectly onely to God himselfe yet we may judge probably by the event that God reserved and kept secret to himselfe that part of his mind which concerned Adams eternall salvation because he intended not that Adam should be saved by his works Q. How does it appear that God did not intend to save Adam by his works A. Because God had pre-ordained determined and appointed another (p) Eph. 1.3 4 5. 2 Tim 1.9 2 Thes 2 13. Rev. 13.8.17.8 way and means viz. Jesus Christ to save Adam and part of his posterity Q. If God had pre-ordained Christ as the means of mens salvation was there not then a necessity that Adam should sin A. Although God put no necessity upon Adam to sinne but left him to his free choice yet there was a necessity of bringing to light that heavenly plot and contrivement wherein lay hid the mystery of Gods counsell and the wonderment of mens salvation which could not be revealed untill Adam had sinned and so with reverence be it mentioned the Son of man gave vent unto the grace of God and the fall of naturall Adam to the exaltation of spirituall Adam Jesus Christ Q. But was there any agreement about the salvation of men before Adam sinned A. Yes there was an agreement and Covenant (q) Es 42.6.55.3 Zac. 6.13 Es 50 5 6. betweene God the father his (r) Who was then the word of God Joh. 1.1 Son Jesus Christ Q. When was that Covenant made with Jesus Christ A. (s) Tit. 1.2 2 Tim. 1.9 Before the world began Objection But is it not in the Greek from the foundation or beginning of the world meaning that the Covenant was made with Adam immediatly after his fall and not with Christ before the foundation of the world A. The Greeke will not beare it so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words in both places before cited signifie before the foundation of the world or beginings of times for note that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it governes a Genitive Case as here it doth it signifies before as 1 Pet. 1.20 1 Cor. 4 5. 2 Tim. 4.21 so Ephes 1.4 1 Pet. 1.20 1 Cor 4.5 2 Tim. 4.21 Eph. 14. we are chosen in Christ before the foundation of the world the word before there is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if election be before the foundation of the world as sure it is then also by the same ground a Covenant or promise is made before the foundation of the world for the word proves the one as well as the other Q. But where in Scripture doe you finde that agreement if there were any made with Christ before the foundation of the world called a Covenant A. I suppose the word Covenant could not be found in Scripture in this sense and case yet if there be found words of the same signification and holding forth the truth of the thing it is sufficient for many words are used by the godly and learned which are not in Scripture as Trinity Sacrament c. now in Scripture it is called the (t) Tit. 1.2 the promise of eternall life and so is the Covenant that God made with Abraham called the (u) Gal. 3.18 19 22. promise 2. We have the word Covenant applyed in this case as in Zach. 9.11 As for thee by the bloud of thy Covenant or whose Covenant is by blood here God the Father speakes to Christ with relation to some Covenant between them both and we read of no other but this fore-spoken of Psa 89.28 Also in Psal 89.28 God the Father saith againe My Covenant shall stand fast with him i.e. with Christ if you consider 1 v. 25. he saith that he would set his hand or power in the Sea that is Christ should have power to governe the Nations 2 v. 27. he is called Gods first begotten son a title most properly given to Christ Rom. 8.29 Col. 1.15 3 v. 29. Rom. 8.29 Col. 1.15 His seed should endure for ever meaning the members of Christ which are so called in Esa 53.10 Esa 53.10 Obj. In verse 35. it is I have sworne that I will not lie unto David therefore this Covenant was