Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	great_a	see_v	5,480	5	3.2974	3	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

a type of his calling and chusing his elect from out of the men of the world Deut. 7.6 7. The Lord hath chosen you because he loved you c. And therefore be you separate from all other nations though they rebell yet be you separate from them And they might not make any marriages with them that were of the Gentiles Jacob shall dwel alone in ordinances priviledges and separation Ezra 10.11 12. Give praises unto the God of your Fathers and doe his will and separate your selves from the people of the land and from the strange wives And the people answered We will doe according to thy words And Acts 10.28 it was unlawfull for a Jew to keep company with a Gentile And therefore God prepared Peter by letting down asheet to goe to Cornelius by which he made it clearly appeare the difference was taken away And not onely so but the Land of Canaan was a type of the Kingdom of Heaven because God chose that land for them and gave it them as their proper right and therefore when they shall be called they may fight for it again by divine right it differs not now for they are a peculiar people and a choyce people and that is a choyce and peculiar Land and separate from all other Ephes 2.11 12. The Jewes call them Vncirumcision and without the covenant in an externall manner but look wee at the substance of the covenant and there is no alteration the Jew i● saved by faith and the Gentile through faith so as the case is cleare the covenant is the same If any dispute and say that is nothing here for all is from a covenant of grace it was the same with Abraham when he lived 2. Whether the seales of the covenant with Abraham be of the like efficacy with ours in the times of the Gospel The answer is in three things 1. Their Sacraments and ours are not alike in the degrees of efficacy but ours exceed theirs in the efficacy of them for ours seale 1. more clearly 2. more largely 3. more lively 1. In the Clearnesse they shewed Christ to come in the flesh but ours manifest Christ is come and is dead and is risen and ascended and sits in heaven and will not leave till he have wrought it in us so as it is more cleare to us then the law could set it forth and therefore they were called shadowes so it shewes there is a body but when the body is come the shadowes goe away But in the Gospel Christ represents things more neere and things that are more neere are more clearly seen All the Sacraments in the law are said to be dark 1 Pet. 1 1● We have a more sure word to which you do well to attend unto as to a light that shineth in a dark place untill the Day-starre arise c. where the Law is compared to night and the Gospel to the Day-star Hence Numbers 24 17. I shall see him but not now I shall behold him but not neere c. The Law endured till John but now the Star-light is gone Hence our Saviour saith H●● that is least in the Kingdome of Heaven is greater then he that is in the times of the Gospel So as by all this it is plain the light is more cleare now then in the time of the Law Hence all the types of the Law led people about John 16.23 24. I say unto you whatsoever you shall ask in my Name he will give it to you Hitherto you have asked nothing in my Name c. Hence Interpreters say he alludes to the Law that led men about but not directly to Christ but we are led directly to Christ they led not to Christ nextly but in types Some think he meanes they have asked no great ma●ters but the minde of God is in that day that 〈◊〉 when I shall see you again after my death you shall ask nothing but it shall be given you that is when he was dead and risen again they did question it before about seeing him again but they shall never question it more after his resurrection for then they shall see it clearly they shall look at Christ as come into the world and dead and risen again you have asked nothing in the name of a Saviour that hath satisfied And some thinke and I think they have the truth but after they shall ask in the name of a Saviour that hath satisfied and fitting at the right hand of God hence they are called better promises H●●r ● 6 because now it is not what should be done but now he hath performed it and therefore it is better in that regard This is the ground of the Sacraments in the Gospel and so it is more clearly 2. Ours in the time of the Gospel is of a larger measure more abundant then in Abrahams time they were after the great work of our redemption was accomplished then was the season for the ful accomplishment of a larger measure of grace to be declared By death Christ did conquer by his resurrection he did triumph and by his ascending he went into his own countrey and then was a full time for the large communication of all grace to his Church therefore it is said the Spirit was not given because Christ was not yet glorified Ephes 4.8 When he ascended upon high c. Hence Paul saith The Law made nothing perfect but when Christ came he perfected all things Heb. 11.40 The Saints under the Law had imitiation but not perfection they heard of Christ to come but if hee had not come they had not been perfect but we are in the time of perfection now in the time of the Gospel 3. They are now more lively and more vigorous then they were then Heb. 8.13 In that he saith a New Testament hee hath abrogated the Old c The Old is decayed but now it is New and fresh Hence we see the measure of it I will put my law in your heart and all shall know me We need not say know me for all shall know me they shall all know the things of God and grace Thus ours exceed theirs in the time of the Law in the degrees of efficacy The 2d proposition wherein the pinch lieth the Sacraments in the old Testament and ours agree they have the like spirituall efficacy in the kind though in the degree ours exceed theirs The opening of this will scatter the cavils of Papists and Anabaptists What is meant by spirituall kind two things First the things of the covenant that were to be sealed Secondly the manner of the conveyance 1. Christ interest in him and participation of the fruit and benefit of his merits and obedience by consequence all outward benefits are consequences of the covenant of grace life and peace Malac 2.5 My covenant was with him of life and peace c. The covenant of Grace being conveyed unto them Christ is now the Prince of peace the pith of all the covenant of grace the

the signification they cannot take it in so far as to affect their hearts with the nature of it therfore all such power upon their actual apprehensions signification taking working of abilities of their own it is onely to men of yeares it is beyond the rank and order of infants and the means cannot worke in this regard beyond their order and rank to doe as to men of yeares they may And the same may be said of circumcision for there is the like difference between men of yeares and infants in that and yet this did not hinder Gods end in that ordinance nor did it prejudice the good God intended to bestow upon infants though the abilities of infants could not receive it from the Ordinance or the Ordinance receive help from them for this is extraordinary and beyond the parts of a child that is the meaning of it 2 Yet in regard of God it is his ordinary course and certainly he doth work faith in the hearts of all elected infants that dye in their infancy Doe not stumble that I use the phrases of Ordinary and Extraordinary in regard of the parties and meanes it is ordinary with God for we may see it so in other workes of God as in the work of vocation there is an infusion of a spirituall principle into the soule which is beyond all the abilities of the nature of any man to bring it into his own soule but if we look at the work of God then the way that God hath made known is ordinary and a continued course to infuse a principle of grace into the soule So it is Gods ordinary way to put faith into an infant that is elected and dies an infant As for instance there are many revelations of God every revelation is a revelation of the Spirit but it is according to the Word Now although it is extraordinary in regard of the work of the Spirit revealing yet it is ordinary with God Now this comes to the heart of the cause therefore in this give me leave to do three things 1 To open the meaning and state the question how God doth put faith into infants 2 That it should not seem hard nor men should not think it hard to say God works in this manner 3 We will give you the reasons of it 1 In the meaning of it the secresie of God does drive men to much trouble it is like an unbeaten way to the Seamen they must sound every part of it 1 Some think it is kept in his own secret will 2 Some think the Spirit does work it 3 Some think God puts in a seed of faith 4 Some think there is a habit of faith put into the Soule 5 Some think God does powre faith into the heart of infants that die in infancie that be elected that they shall be converted and put into Christ this is the main truth of the question God does powre it into the soule and so the soule is converted and planted into Christ as the head of the covenant This is the state of the controversie and this I shall labour to strengthen 2 Secondly it should not be strange nor need not to bee counted hard to any judicious Christian to assent to this The reason is because there is a work alike in a parity to that which is daily expressed in the course of Gods providence and is acknowledged by all judicious without doubt And if it be so why may he not doe the like in this That there is a like work and that it is acknowledged appeares thus It is a confessed truth that the Lord does infuse a soule into the body and the soule is pure and holy as it comes from him otherwise God must be the authour of sinne yet through the sinne and guilt of Adam the soule is turned from God and is possest with originall sinne and so sin and guilt is imputed and the curse justly inflicted And the soule being thus wholly turned from God it is wholly possest with originall corruption It is a delusion to say the soule is propagated Gen. 5.3 Adam beg at a sonne in his own image being wholly turned from God and turned to sin And John 3.6 That which is born of the flash is flesh all comes from the sin of Adam Now mark if this be so that the sin guilt of Adam is thus conveyed and the guilt curse this is done daily though we see not the manner how it is done then why may not Christ convey grace turne the heart of a child from sin to himself the party is the same as before and look to the cause and it is greater in the latter then in the former if we looke at Christ there is an advantage in reason to believe the latter rather then the former and why should it be thought a thing incredible seeing the first Adam can turn away the soule from God but that Christ by the power of his merits may convert Infants to himselfe and why then should it bee incredible Now one of these are done from day to day and none doubt of it I meane the first and the second we have more advantage to believe because the second Adam is above the first and why then should not the second Adam be as readily assented unto as the first but every man is forced to yeeld the first that is judicious let us not doubt the second One thing is to be noted in Mr Spilsbery's Booke in the 12th page 19 lines from the end where he saith The word condemnes none but for actuall sinne if he mean as he must needs doe no man is condemned but for the sinne of the party it selfe it is a grosse error Rom. 5.12 For as by one man sinne entredinto the world and death by sinne c. and so in the 8th verse If by the finne of one man judgement came upon all then for the sinne of Adam God may justly condemne all though they never commit actuall sin is the judgement of all that are judicious Death over spread all by Adams sinne and therefore wee see in infants that dye Adams sin was actuall and let him shift what he can the case is cleare and the word condemnes men for originall sinne The wages of sinne is death so originall sinne it is the rebelling against the law of out mind and therefore it must be sinne and to say the contrary is a grosse fulsome error Mark when such errors come from the pens of men it shewes there is more behind and he must say either originall sin is no sin or that infants have no originall sinne And if he say so then the sin of the heathen cannot hinder but that all their children that dye must be saved If you look in the forenamed place in his book you may finde it I speak it that men that have the books may find it And let no man think that these things be strange seeing the like is done that you may see with