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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	covenant_n	grace_n	mediator_n	4,478	5	11.2745	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whō the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with me● in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men cōcerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenāt of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise thē parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith Religiō of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redēptiō of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new Testamēt or couenāt because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first conc●rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is

weather if it be considered naturally A signe giuen is a signe which doth not by nature signifie that whereof it is a signe but it signifieth by the appointment and will of God as the rainebow is a signe by the appointment of God that the world shall not perish with a flood The signe giuen is either a miracle or a Sacrament Of miracles A miracle is a signe effected beyond the order of nature Exod. 3.2 and 14.21.22.23 Dan. 34.9 and 6.22 Mat. 14.19.20 Therefore if any thing be done according to the order and course of nature it is not miraculous but naturall There are two endes of miracles the one that God by them might manifestly shew forth his power Exodus 19. and 20. Dan. 3. The other that by them as by seales he might confirme true doctrine Mat. 16.17 It is true indeed that in miracles the order of nature by the ouerruling power of God is interrupted but neuer destroyed or ouerthrowen throwen neither are the essences of those things destroyed although the forme be sometime chaunged So when the Sunne stood while Ioshua fought when it returned backe when Ezekiah was sicke the order of nature was interrupted not ouerthrowen for afterward the Sunne kept the same course againe which was giuen to it in the creation Yet neuer thelesse the essence of the Sunne remained When the sea was deuided the course of the sea was interrupted but the worke being firnshed which God had decreed it returned againe to the former course and continued the same yea the very essence of the sea remained When Aarons rod was made a Serpent it was not the taking away of the substance but a changing of it So the water in Cana of Galile the substance was not taken away but it was turned into wine Now God worketh most freely in the effecting of miracles for be himselfe hath most freely put that order into nature therefore also whē he will he can most freely interrupt it Furthermore because he is not bound to the order of nature he may interrupt it as it pleaseth him And although God can doe all things yet must not miracles be euery where alledged especially where men cannot be well assured of Gods will neither yet where no necessitie is as for example in the holie Supper men may not imagine miracles as though the body of Christ were supernaturally and miraculously in the bread because Christ hath no where said that he would haue it so No where I say hath he sayd that he would be in the bread Furthermore it is not of necessity for Christ may become ours although he descēd not into the bread or with the bread to be thrust into our mouthes Thus farre concerning a miracle now concerning a Sacrament Of Sacramēts A Sacrament is an outward signe which God ioyneth to his couenant which he hath made with men And that is either of an eternall or temporall couenant A Sacrament of an eternall couenant is a Sacrament whereby God doth confirme the promise of eternall life And that is either of the couenāt of works or of the couenant of grace The Sacrament of the couenant of works is a Sacrament which God gaue our first parents in the state of their first integrity And that was two fold the tree of life and the tree of the knowledge of good and euill The tree of life was a Sacrament of the couenant of workes whereby that life was signified which man should haue liued if he had stood in the obedience of God Gene. 2.9 The tree of the knowledge of good and euill was a Sacrament by which was signified to man in how good estate he was whilest he performed obedience to God his creator and into how euill and miserable estate he should cast himselfe if he obeyed not God Gen. 2.17 3.7.8.9.10.11 Hitherto concerning the sacrament of the couenant of workes now concerning the Sacrament of the couenant of grace Of the Sacrament of the couenāt of grace The Sacrament of the couenant of grace is a seale of the righteousnesse of faith Rom. 4.11 Or else the Sacrament of the couenant of grace is a Sacrament by which the faithfull are both admonished and also are made sure that the couenant of grace and all the benefites of God which are promised in this couenant doe not onely belong to others but seuerally to euery one of them who doe vse the Sacrament according to Gods ordinance A misterie It is also called a Mysterie because it signifieth secret thinges and such as are vnknowne to them who haue not beene taught out of the worde of God concerning the signification and vse of them because in a mysterie one thinge is seene and an other is meant The Vbiquitaries doe thinke it therefore to be called a mystery because the manner of the bodily receiuing of it is vnsearchable but this is a false cause because the bodily receiuing hath no foundation in the Scripture but it is the deuise and imagination of men Furthermore this manner is manifested to vs namely that it is spirituall and that the receiuing is done by faith Both the Word and Sacraments doe lead our faith to Christ as to the only foundation of our saluation Therefore in the Sacraments is propeunded offered giuen and sealed no other thing then is promised and preached in the Gospell but one and the selfe same thing namely Christ with his benefites In the Sacraments we receiue no other thing then in the simple worde namely Christ with his benefites And the receiuing of Christ whether it be in the simple worde as in Iohn 6. or in the Sacraments is one and the selfe same to wit spirituall that is to say which is wrought in vs by the power of the holy spirite and by the onely instrument of faith The receiuing of Christ in the worde and Sacramentes doe not differ indeede for in both there is the same thing and the same substance to wit Christ with his benefites It doth not differ in the manner for it is spirituall in them both The difference is not in the instrument by which wee receiue it for in them both faith is the instrument to receiue it by What then is the difference betweene the receiuing of Christ in the simple worde and in the Sacraments The outwarde forme onely to wit because in the Sacraments bodily signes are ioyned with the word of promise In the simple worde God dealeth with vs by preaching and by our eares onely but in the Sacramentes he vseth beside such signes as offer themselues to the rest of the senses also whereby it commeth to passe that the communicating of Christ by the Sacraments is more forcible and plaine then by the simple word only There are two partes of the Sacrament of the couenaunt of grace namely the earthly matter and the outwarde action or the outwarde rite Genes 17.11 Exod. 12.8 and so forwarde Matth. 3.11 and 28.9 Matth. 26.26 and so forward 1. Cor. 11.23.24.25 The

was made by the father of the family and did signifie that God would giue his son that he might be sacrificed for the sinnes of the world 1. Cor. 5.7 The action of the faithfull receiuer was also two fold the eating of the Paschall Lambe and thankesgiuing By the eating of the Paschall Lambe was signified the participation of Christs passion 1. Cor. 5.7.8 In the thankesgiuing was remembred to the praise of God the benefite of bringing forth the people of God from the bōdage of Egypt as also the benefite of the deliuerance that should be from the spirituall Egypt that is to say from the bondage of sin both which were to be wrought by the sacrifice of the Messias Exod. 12.24.26 13.8.9.10 Thus farre concerning the ordinary Sacraments of the old Testament now concerning the extraordinary The extraordinary Sacraments were those which were extrordinarily both before the instituting of the two ordinary Sacraments as also those which were added to them afterward Before the ordinary Sacraments were the sacrifices from Adam euen to Abraham Genes 4.4 The extraordinary Sacraments which were added to the former two were also two The Baptisme of the cloud and of the sea and the supper of Manna and of the water flowing out of the rocke The Baptisme of the cloud and sea was an extraordinary Sacrament in the old Testament whereby the Israelites being vnder that cloud and passing through the sea were all baptized into Moses in that cloud and in that sea 1. Cor. 10.1.2 The supper of Māna of the water flowing out of the rocke was a Sacrament of the old Testament whereby the Israelites were nourished with meat sent from heauen to signifie the spirituall nourishment of the flesh of Christ and did drinke the water flowing out of the rock to signifie the spiritual drink of the bloud of Christ 1. Cor. 10.3.4 Hitherto concerning the Sacraments of the old Testament now concerning the Sacraments of the new Testament Of the Sacramēts of the new Testament A Sacrament of the new Testament is that which being by Christ himselfe instituted for his owne Church came in the roome of the Sacraments of the old Testament Matt. 26.26 28.19 The Sacraments of the new Testament are two Baptisme and the Lords supper Of Baptisme Baptisme is a Sacrament of the new Testament wherby is signified and sealed vp to vs that we are as certainely washed in the bloud of Christ from sinnes as our body is certainly washed through water in the name of the father the sonne and the holy Ghost Mat. 28 19. Acts. 2.38 Mat. 3.11 Mark 16.16 Rom. 6.3 Mar. 1.4 Luk. 3.3 Baptisme commeth in the place of Circumcision and kepeth the analogy and proportion thereof for both of them is a Sacrament of entrance into the Church and of regeneration And as the Israelites were but once circūcised so we are but once baptized onely because we are but once borne onely and as circumcision was the first beginning of Iudaisme so Baptisme is the first beginning of Christianity Of Baptisme there are two parts the water of Baptisme and the outward action in Baptisme By the water of Baptisme is signified the bloud of Christ shed on the crosse Heb. 12.24 1. Pet. 1.1 Zach. 13.1 Ezec. 36.25 The outward action in Baptisme is two fold the one of the minister administring Baptisme the other of a faithfull man vsing Baptisme The action of the minister is two fold the sanctification of the water and the outward washing The sanctification of the water is the appointing of it to this end that it might signifie the bloud of Christ The outward washing is a signe seale and very sure pledge of the inward washing whereby we with the bloud of Christ are washed from sins Reue. 1.5 Rom. 6.3 1. Cor. 1.6.11 1. Pet. 3.21 Eph. 5.26 1. Ioh. 1.7 For as the filthinesses of the body are purged with water so our sinnes are taken away by the bloud of Christ Reue. 1.5 7.14 1. Cor. 6.11 Gal. 3.17 1. Ioh. 1.7.3 Therefore the outward Baptisme is called the washing of regeneration Tit. 3.5 The washing away of sinnes Acts 22.16 not because the washing is properly and by it selfe that by which we are regenerated for we are properly regenerated by the holy spirite but because it is the signe and seale of the inward washing that is to say of regeneration and adoption according to the forme of the couenant I will be thy God and the God of thy seede The minister washeth outwardly with water but Christ washeth inwardly with his bloud Mat. 3.11 Reue. 1.5 Thus farre concerning the action of the Minister administring Baptisme now concerning the actions of a faithfull man receiuing Baptisme The actions of a faithfull man vsing Baptisme is also two fold the receiuing of Baptisme and thankesgiuing In the receiuing of Baptisme is signified that the infant is by the bloud of Christ so certainely washed from sinnes as his body is certainly sprinckled and washed with water Reuel 7.14 Ezech. 36.25 To be washed with the bloud of Christ is is to be made partakers of the benefites of the couenant of Grace that is to say to be reconciled iustified regenerated adopted by God to be his sonnes to be endued with the freedome of the sonnes of God and so forth The outward man feeleth the force of the water but the inward man feeleth the powerfull working of the bloud of Christ Euen Infidels are washed with water but beleeuers onely with the bloud of Christ Therefore all who are Baptized are not regenerated but onely the beleeuers Now not onely those that are of yeares of discretiō are to be Baptized but also infants 1 Because they also do pertaine to the couenant of the grace of God 2 Because to them also belōgeth the promise of forgiuenesse of sinnes through the bloud of Christ 3 Because they belong to the Church of God 4 Because they are redeemed by the bloud of Christ 5 Because to them is promised the holy Spirite 6 Because they are to be discerned from the children of Infidels 7 Because also in the old Testament infants were circumcised Thankesgiuing is eyther presently done by the party Baptized if he be of yeares of discretion or else it is performed by the the witnesses in his stead if he bean infant who yet when he commeth to ripe yeares ought afterward in the whole course of his life to be thankefull to God for this benefite Hitherto concerning Baptisme now concerning the Lords Supper Of the Lords Supper The Lords Supper is a sacrament of the new Testament by which is signified sealed vp vnto vs that we are as certainely nourished to eternall life by the body of Christ crucified and by his bloud shed as we do certainely with the mouth of our body eate the bread broken and drinke the wine out of the cup. Mat. 26.26.27.28 Mark 14.22.23.24 Luk. 22.19.20 1. Cor. 10.16.17 11.23.24.25 12.13 In the fame sense it is called

all men to be beheld and imitated And that is either inward or outward Inward temptation is two fold either the trouble of the minde or the striuing betweene the spirit and the flesh as it appeareth in the example of Abraham Outward temptation as the affliction of the body the losse of goods and children so sorth as it is manifest in the example of Iob. Of martyrdome Martyrdome is the crosse of the godly which they for the truth of Christ suffer of the world And martyrdome is either to death or not to death Martyrdome to death is a shedding of the bloud and life for a finall confirmation of the truth of God as it were by an outward and vndoubted testimony Iohn 21.18 Martyrdome not to death is an enduring of slanders reproches prison exile and other dangers for the truths sake 2. Cor. 4.8 and 6.4.8 and 12.10.1 Pet. 4.14 Thus farre concerning affliction now concerning the secret mouing of the will The secret mouing of the will is a worke of Gods speciall prouidence Of the secr●● mouing of the will when God boweth the wils of men hither and thither as pleaseth him Prou. 23.1 Iob. 12.20.24 For all the actions euen of euill men which they in liuing do performe are done and gouerned although by the secret yet by the good iust will of God All the 〈…〉 I say euen of the wicked so farre forth as they are actions or motions to the things set before them or as they are punishments or chastisements or the executions of gods will all all these I say God doth powerfully will and rule Gene. 45.5.7.8 Exod. 7.3 and 10.1 Deut. 2.30 Ios 11.19.20 Iudg. 3.1.12 2. Sam 12.11.12.2 Sam. 16.10.11.2 Sam. 24.1.1 King 22.19.20.21.22.23 Iob. 1.12.21 and 2.3.6 and 19.6 Psal 107.40 Esay 19.2.3 Iohn 13.27 That which thou doest do quickly Actes 2.23 and 4.27 and 7.43 Rom. 1.24.28 Reuel 17.17 The secret motion of the wils is either the softening or the hardening of them The softening is a secret motion by which God boweth the wils of men that they willingly doe that which is acceptable to God So God cōmanded the widow that is to say by the secret force of his prouidēce hebowed her will that she should willingly nourish Elijah Of hardening The hardening is a secret motion whereby God doth bow mēs will that they should not haue a will to do that which is acceptable to God So God hardened Pharaoh that he should be vnwilling to let the people go nor to make peace with them So God hardened Shemei that he should not cease from cursing 2. Sam. 16.22 Thus farre concerning the secret motion of the w●●● now ●oncerning the gouerning of all wo dly or humane actions Of the gouerning of all humane actions The gouerning of all humane actions is a worke of Gods speciall prouidence whereby he doth alwayes so gouerne all the actions of men as pleaseth him The parts thereof are the direction of the actions and the restraint of the wicked The direction of the actiōs is the worke of Gods speciall prouidēce by which God doth so gouerne the actiōs of mē that they should be able to do nothing but that which he hath already decreed with himselfe neither after any other sort thē that which he hath decreed that he might also direct it to a good end Rom. 9.17 and. 11.11.1 Cor. 11.19 Phil. 1.12.2 Thess 2.11.12 Reuel 17.17 The restraint of the wicked is the worke of Gods speciall prouidence whereby God doth determine and limit as it were the power of the wicked mē that they should be able to do no more then God suffereth them Hitherto concerning the generall workes of Gods speciall prouidence the particular follow The particular workes of Gods speciall prouidence are those which doe pertaine to part of mankind Such are the supernaturall manifestation of Gods will the working of miracles the calling the heauenly couenant and the heauenly signe Of the supernaturall manifestation of Gods will The supernaturall manifestation of Gods will is the worke of Gods speciall prouidence whereby after a speciall manner he manifesteth his will to men in the Church Psal 103.7 Heb. 1.1.2 Of this there are two parts the reuelation of doctrine or the foretelling of things to come The reuelation of doctrine is either of the doctrine of the law or of the Gospell Of the law of God The law of God is a doctrine which commaundeth vs what we must do and what we must leaue vndone requiring perfect obedience both inward and outward towardes God and promising eternall life to those that obey it but threatning eternall punishments to those that breake any part thereof Mat. 19.16.17.18.19 Mat. 7.12 Leuit. 18.5 Ezech. 10.11 Rom. 10.5 Gala. 3.10 Deut. 27.26 Iam. 2.10 The law of God is either generall or speciall The generall law of God is that whereby all men generally are alwayes bound except God himselfe doe specially command another thing After this sort the ten cōmandements are generall For all generall lawes are to be vnderstood with this condition to wit Except God him selfe command another as Thou shalt not make to thy self any grauē Image namely except God doth especially command to make it as when he commanded to make the Cherubins and brasen Serpent and so forth Thou shalt not steale namely except God doth specially command as when he commanded to spoyle the Egyptians Thou shalt not kill namely except God doth specially command as when he commanded Abraham that he should sacrifice his sonne Isaack Honour thy parēts obey thy parents namely except God command another thing thē our parents For then we must not obey our parents but God The particular law of God is that which he made specially to certaine men in some certaine case Therfore it doth not ouerthrow the generall law of God because the particular law is not perpetuall but for a certaine time neither doth it belōg to all but onely to those to whom it was made specially neither is it of force in all cases but onely in that which God himselfe hath by name expressed Againe the law of God is either perpetuall or for a certaine time The perpetuall law of God is that law which doth alwayes bind all reasonable creatures to obedience and that is called the morall law Of the morall law The morall law is that law which teacheth how euery one ought to behaue himselfe in inward and outward maners that his whole life may be agreeable to Gods will The summe of that is comprehended in the decaloge or ten commandements Of the ten cōmandements The decaloge or ten commandements is a briefe summe of the morall law containing ten preceptes And that is deuided into two tables or parts The first table of the ten commandements The first table containeth foure cōmandements concerning our duties toward God or concerning loue towardes God or concerning his worship The explication of the first cōmandement The first