Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	drink_v	eat_v	1,720	5	7.3129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86524	The covenant of grace opened: wherein these particulars are handled; viz. 1. What the covenant of grace is, 2. what the seales of the covenant are, 3. who are the parties and subjects fit to receive these seales. From all which particulars infants baptisme is fully proved and vindicated. Being severall sermons preached at Hartford in New-England. / By that reverend and faithfull minister of the gospel, Mr Thomas Hooker.	Hooker, Thomas, 1586-1647.	1649 (1649)	Wing H2644; Thomason E562_20; ESTC R11285	85,165	88

this but if the receiver hinder and stop the benefit it is his fault the sacrament is the same for Children wee must look at them as God allows us and then they were within the covenant for none could say the contrary if there be any inconveniency against Baptisme in this I say if they had it according to their own desire to men of years I will say as much for children as they for them it is a seal of remission of sins suppose hypocrites offer themselves to it as Sym●n Magus did how did it seale up him when he was still in the ga●le of bitternesse so as there is the same inconveniency in men professing faith if we say therefore baptisme is not a seal of our incision it is blasphemy if we look at baptism as from God it intends it the unworthines of it doth hinder but God intends it As the Gospel it is the favour of life unto life if it be worthily received but if it be abused then it is the savour of death unto death If men creep into the Church that are unworthy and hinder the benefit yet it hinders not the seal As the Charter of a City is all that serve out their years and sue out their libertie shall be made free a man comes out of his time and gets out this freedome if after the Master come in and shew how he dealt basely with him in his service and he forfeit all his freedome will you say such a Cities Charter is broken No but his bare carriage was the cause so the ordinance of God is the same and is not to be blamed although the receiver be unworthy So in the Supper of the Lord He that receives it unworthily eates and drinks his own damnation and is guilty of the body and blood of the Lord and it is sealed up to him and yet the fault is not in the Seale 2. Conclusion is this being in the covenant of grace is to be judged according to rationall charity and accordingly it is to be discerned and determined according to the rule of rationall charity and this liberty God hath deligated to the Church for the dispensation of it God gave it to the father of the family in the wildernesse in the time of the New Testament it is given to the Ministers the seale is outward because it is impossible for man to search into the heart and to discover it really it is the Prerogative of God to search the heart Jer. 17.10 The heart is deceitfull above measure who can know it I the Lord search the heart c. God knows the heart many a man judges highly of the things that are naught God hath commended these to his Church and it is impossible to search the heart to finde out a close hypocrite God allows his Church to go to rationall charity to the rule of reason and love by the bounds of love inlightned by the rule of reason and Religion and according to the rule the Church may judge men thus John took a taste of the men that came to him in Jordan by confessing their sins thus we must proceed according to the bounds of love enlightned by Religion and rationall charity 3. This judgement according to the rules of rationall charity is lyable to mistakes Paul was long with Demas and Peter was mistaken by Symon Magus and it is said they went out from us because they were not of us for if they had been of us c. a man may deceive himself Galas 6.3 If a man think he is somewhat c. yet the Church is bound to go according to Religion we must judge and may p●●●tice without sin when we are mistaken because it is our ru●● if subtiltie of heart go beyond us it is not the Churches fault God doth require it if he deceive himself and me in the judgement of charity and verity charity may be out-bid therefore covenant grace is one thing and saving grace is another according to the eye of man and the Church such a man is fit Now federall grace is such as all false hypocrites have federall grace they have enough to shew and may receive the seals Now it is possible hypocrites may be in the Church that the Church are not able to condemn nay suppose there were a thousand Churches in England and they receive the best according to the rules of charity in reason there may be many hypocrites come into the Church for it is as a draw net it hath bad as well as good and it is a barn fl●ore that hath c●affe as well as Wheat if all were admitted there are millions of persons wee cannot say this man is one sealed for salvation and here is one sealed for perdition no man can say this child or this man shall be damned I cannot say this or that man is a reprobate if all the Churches on earth were together there are many that shall be damned yet I cannot say this man or that shall be damned 4. Conclusion this judgement of charity must proceed on divers grounds according to the divers conditions of the men we have to deale withall of necessity for instance in the Old Law no heathen might be made partaker of the priviledges Esay 56.4 Thus saith the Lord to the Eunuches that keep my Sabbaoth and take hold of my Covenant c. before wee receive him wee must heare him expresse himselfe as they did not receive him nor would not untill he exprest himself Ephes 2 12. They must renounce their Idolatry and imbrace the Law the childe of this man is made partaker of the seal I must judge him in covenant how shall I have reasonable charity here is no profession there are divers wayes of proceedings so that we must proceed upon severall grounds Hence you may observe men of years must be received by profession and confession and practice and therefore they must be divers from Children how must it be done on Children thus in reference to the covenant of their fathers from the reference the Childe hath to the covenant of the father it is made partaker of the covenant with the father and by the father God hath promised that should be a means not that the father conveyes grace to the childe that is a dream but he uses the father as a means and he will communicate himself to the childe as he sees fit here is my ground thou art a means to do good to the childe hence again observe that if according to the judgement of reasonable charity they did judge in Abrahams dayes upon the self-same ground men may and ought to judge children to have right to the covenant if they might we may our grounds are the same the covenant and seal are the same then and now this for the generall 5. Now to the speciall the subjects capable and they are men of years and children First What makes men of years capable Secondly What does make Children capable of this seal

the end in Christ they are proved subjects of the kingdom of Heaven what is meant by root Christ mysticall Christ conveys living grace to his living members of his body and the branches are those that are planted in Christ by faith and the spirit for faith he mysticall Christ is the Church for the Church are not a mixt company in the 20 23 24. lines I will answer in two things to clear the place 1. It is unfound and does not suite the Apostles meaning 2. If we grant it it will not help his cause to hinder from the baptising of Infants 1. It is unfound were Gods elect of a visible covenant if that onely were the first fruits then Abraham could not Adam Abell Noah and Shem were the elect of God and these were before Abraham therefore this will not hold out that he faith but as the covenant of grace was set upon Abraham so he is the first fruits 2. It hath been proved out of the text as holinesse to the lump so God intends it as a means not that elect people are able to convey saving grace to the lump of all the Jewes in any case 3. If the elect were onely the members he contradicts his own course for those that have a right to baptism are invested into all the priviledges but Gods elect people are not the onely subjects of baptisme for when Iohn Baptist did baptise all those that came to him in the judgement of Iohn they were approved subjects of Gods grace Yet I suppose no man will say though they were men of ye●res that were baptised that they were all the elect of God and that they were approved subjects and yet they did not onely apply the seale to themselves for their good but they did abuse the seals and yet they were approved of Iohn to be made partakers of it although some of them were Apostates and Reprobates in a word those that are in the covenant of Gods grace that are elected are really partakers of the work of the spirit inwardly but for the outward we see they are approved which is that of which we now speak not the elect onely but others in the federall holinesse and Abraham was the first fruits by way of covenant 2. That the root here is not Christ mistically conveying grace to his branches and sending nourishment from the head as it is the visible covenant against this I say 1. The Root here meant is that from whom the Branches ingrafted may be broken off that is the Jewes they were broken off from the Church and are at this day but no Branch that is ingrasted into Christ by faith can be broken off First we may see it in the Text Secondly we may see it in Reason he that is in Christ cannot be broken off For whom he called he justified and whom he justified he will glorifie And those that come to Christ he will not cast them away for it is the will of the Father to give them eternall life and no man can take them out of his hand so as the case is cleare 2. The Root is meant the body ingrafted as in the 15. verse If the casting away of the Iews shall be restored the body of the Gentiles 24. 25. verses all the body shall be saved but the body of the Gentiles are not ingrafted into Christ mystically to be belivers so the root is not here and this shews the unfoundnes 3. The reason Mr. Spilsbery uses is against his cause in his 17. page and the last and the beginning of the 18. they carry not the weight of a feather that Christ is the Olive and the Jews are cast out and the Gentiles are grafted in I desire no better reason against him for the Jews are not cast out of Christ mysticall out of this root because it is the Church of Christ where many hypocrites are because they may be cast out 1. In that the Apostle charges the Gentiles for boasting the root bears thee and yet thou have no saving grace but a naked profession and expression in the 17. verse it is a false mistake out of that place boasting is not saving grace for it is a pang of pride God hath no people but have their weaknes of grace Josephs brethren they sold him and would see what would become of his dreams and the Corinthians they did boast one was of Paul another of Apollo but did all these want saving grace No but it is as a caveat given them to pull it down it is not to say they all want saving grace it is false 2. In that the Apostle charges the Gentiles for boasting it is against the argument 3. Thus if the Gentiles be ingrafted in want of grace therefore Christ must be the head the consequence destroyes the conclusion the root is meant as he faith the ingrafted and the want of grace the body butso is no member that is in Christ mystically therfore the root is not meant Christ for the want of grace cannot be in Christ mystically so he destroyes his cause now we shew you the meaning of the text the scope is they should not list up themselves for the Jews were cut off he reasons thus It is groundlesse to boast against the Jew because they receive all from the Jew therefore they should sit down for if they have any right they have it from him for Abraham is the root how by covenant with him Abraham bare by a visible covenant therefore the Gentiles may thank Abraham for it and therefore they have no cause to boast for it was said to him in thee shall all the Nations of the earth be blessed so the truth is cleared the children are holy but not by a spirituall holinesse but a federall holinesse 4. If we grant him his interpretation it will be no help to his cause if the first fruits and lump be the elect the children are elect also if they be vessels of glory upon the same ground children are elected as well as they and let Christ be the head of those that be ingrafted then children and infants are the branches of this head and so to be judged in charity and if they shall be saved they are members Ephes 5.26 Children shall be saved by Christ they he his body he hath gotten nothing here but we have gained that children have federall holinesse against all opposition The 4th Proposition is Although the ground be not the same yet there is as sure a ground to evidence to judicious charity that children are in covenant as well as parents if they be believers the ground is ●t good to the one as it is to the other to a Rule of judicious charity it is alike to both There is not the same ground altogether because the parents are of yeares of discretion and so they are able to expresse the speciall or common good and therefore they can give a reason of the hope that is in them and ing●ge themselves to walk

world It is the same Christ and Covenant that they must teach 3. What is meant by making of Disciples to train up people to follow Christ in the way and worship of Christ Disciple is called Christian Go make Disciples not to assent outwardly to the truth but also give probation to the truth for there be many that may be in Christ and seem to be informed that the way of the Gospel is holy but they dare not come in to hold it forth for when they come to hear Christ say The foxes have holes and the birds of the ay● have nests but the Son of man hath not where to lay his head no more of them Joh 6.60 Many therefore of his Disciples when they heard this said this is hard saying who can hear it And when he came after to pinch them upon the narrow in the 66. verse it is said Many of his Disciples went away and walked no more with him 4. They must be qualified that must receive the seals he must be ingrafted in a covenant for him and his we should suffer them to come in if he be a Disciple so ingaged in Covenant or for them and therefore this is as the presse money to the souldier and here is the main it is the same covenant with the Jews Matth. 21.43 Therefore I say unto you the kingdome of God shall be taken from you and shall be given to a nation that will bring forth the fruits thereof That is the covenant of the Gospel so as the kingdome of God is the same to Jew and Gentile Matth. 8.11 But I say unto you that many shall come from the East and from the West and shall sit downe with Abraham Isaac and Jacob in the kingdome of heaven that is they shall have the ordinances into all the world so as it is the same covenant that was made with Abraham at the first the Jews shall be cast out and as the kingdom is the same so the Gentiles are incorporated upon the same terms as the Jews were Ephes 3.6 That the Gentiles should be inheriters also of the same body and partakers of his promise in Christ by the Gospel so we see God did reveal the Gentiles should be fellow heirs of the same body as the Jews had as the Jews had royall priviledges so the Gentiles should share in the same corporation into Christ Ephes 2.19 Now therefore you are no more forreigners but Citizens with the Saints and houshold of God so as you are fellow Citizens of the same house and corporation and have the same priviledges and they shall have all these in a visible covenant see all in the context as the Gentiles stood in opposition the partician wall being in uncircumcision and the Gentiles known to be Gentiles as he was made before he was in a visible Church now when one is in a vissible covenant that makes them differ for it cannot be meant of a spirituall work for all the work of circumcision was never thus for then it must have been upon all that were circumcised but we know it was not so for all of them had not Christ but it is meant a visible Covenant which the body of the Jews were made partakers of and so of the Gentiles if it were spirituall then the Jews were un-Christed but the cause is cleare As the Jews were in a visible covenant so it should be now in like manner unto all people Mark they covenant for themselves and children as the Jews did and he is a Disciple that is thus quallified now Baptisme is the presse-money so as we see what the meaning of Christ is Now he intends they should goe to all nations and teach them that is enlighten their judgements and as they had right to the covenant so had their children right to the covenant of their parents Why because they were made Disciples they were taught because Christ hath received all power and all power being given to him now we are able Those parents who are made Disciples they are incorporated for themselves and children as the Jews were into the covenant Now the Jews were incorporated for themselves and children and so bee those that are made Disciples Now the first of these is not denyed they that were made Disciples should be incorporated but all that are made disciples and are incorporate are as the Jews were and therefore as the children of the Jews were included and so had ●ight to the seals so have wee by Goe and teach those that be taught as before must be baptized First it must be published that so they may approve of it and then engage themselves and then all that belong to them as parents so as if it be demanded for whom they doe enter Covenant it is true Parents doe it actually but not for themselves onely but for all those that shall come of them as parents As take a parent he makes a bargain and draws a covenant and makes it sure to himself the childe hath not made this covenant shall he therefore have no benefit by it is any such a wiseaker to think when the father was alive and concluded it that he did it for himself but not for his children the same is here The father expresses the covenant but the children are included and in common sence the children may claim a right If any plead say it is not your right you were not born then he may say it was for me the covenant was made and it will hold in any court this is the dream of the Anabaptists against common sence but heare this yee that turn proselytes and take hold of the covenant and take up the same worship yee take it for children and all and they have good right to the possessing of it so it is here if we teach the same Christ and receive him as before and engage out selves in the covenant for our selves and ours then they may be baptized for he is in covenant and so are his children Wee gave in testimony to the Doctrine last day from the New Testament Matth. 28.18 19. Goe make Disciples Now we will give in Testimony from the Old and New Testament together for they give a joynt testimony together if you please we will proportion them one with another First In the Institution all is one Secondly In the Application of it we shall see the same spirit in both and are both of the same authority Gen. 17.10 This is my Covenant which yee shall keep between me and you and thy seed after thee Let every man childe among you be circumcised Compare this with Acts 2.38 39. Then Peter said unto them Amend your lives and be baptized every one of you In the name of the Lord Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost For the promise is made to you and to you children and to all that are a farre off and to as many as the Lord our