Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	lord_n	sabbath_n	2,303	5	9.6400	5	true

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

well said all that they have said When they 〈◊〉 the mountain burning their consciences began to be awakned and this made them speak wall but oh that there were such a heart in them but their heart would not hear to submit sometimes men hear for novelties and that prevailes But we s●e Joshua when he was to take his leave of the world and to draw near to his death J●sh 〈◊〉 15● he saith If it seem evill unto you to serve the Lord chuse you this day whom you will serve c. the answer is the Lord sorbid that wee should serve other Gods for he brought us out of the land of Egypt c. So he●e was a convicting conscience and sometime God honouring of them makes them say we will serve the Lord but yet they would not doe what they said Thus we see this outward covenant is more large and may arise from false grounds Hosea 2.13 though she was marryed to God yet her heart was not with him so in Deutr. 29.4 Yet the Lord hath not given an heart to perceive nor eyes to see nor ears to hear unto this day Here may be a question whether the Covenant of grace be the same in the time of the Gospel with that in the time of the Law Answer In regard of the substance it is the same though it may differ in some outward ceremonies or circumstances yet there is no difference in the substance of it Now the Anabaptists to overthrow it call it a carnall covenant in regard of this that is now but as one hath said it is a carnall conceit in them that think so but this is too fulsome and therefore the wisest of them will not own it but doe it mincingly because they would avoid the dint of it they stoope because they have not power to make good the ground 1. That the covenant made with Abraham and with us is the same we may see the text for it is plain if we look Galat. 38. The scripture foreseeing that God would justifie the Gentiles through Faith preached the Gospel unto Abraham saying in thy seed c. so it was Gospel he preached to Abraham therefore it is a Gospel covenant and not a carnall covenant God did foresee the frailty of poor ignorant men that would call the gospel a new covenant and therefore he having declared this to be gospel in thy seed shalt all the nations of the earth be blessed the same that is now with the gospel that covenant abides for ever Thus the scripture foreseeing of their folly hath made this plain 2. This is the main scope of that in the 4 of the Romans and in the beginning he makes good this doctrine the Apostle in the three former ch●p●ers he had inde●voured to prove justification by Faith here he brings in the example of Abraham he proves it to be in the same manner as to Abraham he is called the father of the faithfull not by naturall generation for so he was not a father to the Gentiles but by imitation as is said of the Jews their father was an Amorite and their mother was an Hittite so all the faith full may be said to be justified as he was all the Saints of God may say so it is cutious in the 11 and 12 verses he disputes the reason why he did receive it that he might be the father of all them that believe the question was when Abraham did receive it it was before hee was circumcised Genes 17. This was the reason he is called the father of them that believe though they were not circumcised and after he received circumcision the scope and aym of God was not to hinder any but he that was circumcised was saved by Faith and he that was uncircumcisied should be saved by Faith all should be saved one way there is one way to all in Christ if we atend the 22 23 24. verses we shall see there is no hole unstopped it was not imputed to him alone but for us also so that the scope of God is one to all that believe for that it is imputed to us also as to him in the same way so that what was to him is to me there is the same way of justification to all that is clear here 3. If the summe of the Gospel be contained in the Law and the Prophets then it is the same to us as it is to them but that it is so the proof is Acts 26.22 Paul did preach what Moses and the Prophets did say should come that Christ should suffer and rise from the dead c. so as this was the summe of Pauls preaching that they had spoken 4. If there be one Mediator then there is one covenant he in whom the covenant is made and he by whom the covenant is performed but so it is we have one Mediator also Rom. 3. ●9 Is God the God of the Jews onely is he not the God of the Gentiles so as all is of God so he will save the Jews by Faith and the Gentiles also by Faith so they are all saved by one and the same manner and Isa 49.6 It is asmal thing that thou shouldest be my servant to raise up the tribes of Jacob and raise up the desolatio●● of Israel I will also give thee a light for the Gentiles that thou mayest be my salvation to the end of the world so that we see it is through him it is performed so that as it is the same God and Christ so there is but one covenant with them And now 5. The covenant of Abraham dos contain the perfection of all spirituall and saving grace that belongs to the Saints of God Matt. 23.32 Christ disputes about the Resurrection of the dead he saith He is the God of Abraham he is not the God of the dead but of the living he disputes from the perfection of the covenant it includes 〈◊〉 the rest This may suffice to sh●w the covenant of grace is the same 2. Difference is in the manner of the dispensation therein it differs in regard of the circumstances of it 1 In regard of the Ordinance it is divers from Baptisme in that there was cutting away here is washing away that was to the male this is to all that was to be done on the eighth day this may be on any day But these things doe not make another Sacrament though the manner be divers in administration of them that look● at Christ to come that he should be incarnate was sealed by that but by baptisme is sealed that Christ is come and hath suffered and is raised and set at the right hand of God 2 Hence the outward dispensation was in many types and ceremonies Christ being to come the ordinances went before in types and in their ordinances they had many types nay the very nation and their land was typicall the nation of the Jewes was a type of Gods elect and Gods calling and chusing them from among other nations was

to be in infants though the younger blush at it to own it but the old deny it and say they sinne by imitation and that their sin is theirs and their fall is theirs it may silence impudence it selfe 3 All the holinesse we attribute to them is not by nature we professe all born of sinfull parents and are polluted with originall sinne by nature all the holinesse we ascribe unto them is not by nature not by propagation but that which is their parents Deut. 7.6 But thou art a holy people unto thy God the Lord thy God hath chosen thee to be a pretious people unto himselfe above all people that are upon the earth And hence they are called the naturall branches Rom. 11.24 For if thou wast out of the Olive tree which was wild by nature and wast grafted contrary to Nature into the right Olive tree how much more shall they that are by nature be grafted in their own Olive tree So as we look at no other holinesse but what the Word sayes and hath said from the beginning in Moses time so as what he sayes is false in this kind against us 4 When he addes It is no error to say they are subjects of grace if he hold to his principles he must say so for he sayes they are saved and to say so is to say they are freed from the power and presence of sin for if they have either of both they cannot be saved but he sayes so when he sayes they are subjects of grace For if they be subjects of grace they are subjects of glory and if subjects of glory they must be subjects of grace For no unclean thing shall enter into the Kingdome of heaven He dare not deny that for if he doe be must deny that which the word doth affirm And now we have done with all his Arguments and wee see the Batteries raised against this Doctrine and by what hath been said I doubt not but understanding men in the congregation may be able to give an answer Now we come to the reasons of the point which are foure 1 That practice that is commanded in the Word is lawfull But so is baptizing of the Infants of those that are in covenant and therefore it is lawfull It is contained in the Word either inplain words or may be necessarily inferred from the words I here expresse it may be necessarily inferred to let you see that it is such a dreame to say there is nothing Scripture but that which is expressed in so many words For it may be necessarily included although not plainly expressed And that this is so we may see it in the New Testament and in the Old That it is included see Matth. 28.18 19. All power is given to me in Heaven and Earth Goe therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost Goe and teach is Goe and make Disciples so is the word in all Nations Now they had Authority to plant churches and to baptize them I reason thus if Children be included in those that are to be made Disciples then they are to be made partakers of the Seales of the Covenant But Children are made partakers of the Covenant of the parents and therefore it warrants the Seale to bee given to the Child if the warrant be alike to the one as to the other then the child may be partaker of it as well as the parents if the parents be in covenant the children be in covenant and made Disciples All the difficulty lies in the second part That children are in covenant if children be in the covenant and included we will open the place in three things 1 What is meant by All Nations 2 What is meant by Teaching 3 What it is to make Disciples 1 When Christ sends them to all Nations hee doth difference the Nation of the Jewes from all other Nations for his Church was there then Psal 147.10 He hath not dealt so with every Nation neither have they knowledge of his Judgements And he saith You onely have I known of all the Nations of the world It was that unconceiveable goodnesse of God to them Deut. 4.32 33. Inquire of the dayes that are past which were before thee since the dayes that God created Man upon the earth and ash from the one end of heaven unto the other if there came to passe such a great thing as this or whether any such thing hath been heard Did ever people heare the voyce of GOD speaking out of the fire as thou hast heard So as there was never such a thing for God took them out of all Nations His Ordinances must be in this Nation all must come for any Ordinances to them Exod. 12.48 But if a stranger dwell with thee and will observe the Passeover of the Lord let him circumcise all the Males that belong unto him and thou let him come and observe it and then hee shall bee as one that is borne in the land For no uncircumcised person shall eat thereof So as none may partake untill they be in covenant And Isai 56.4.5 For thus saith the Lord unto the Eunuches that keep my Sabbaths and chuse the thing that pleaseth me and take hold of my covenant even to them will I give in my House and within my walls a name better then of sonnes and daughters I will give them an everlasting Name that shall not be put out So as we see all must take hold of the covenant those that were Jewes borne were in the covenant and must be circumcised and so all other that will become Jewes must take hold of the covenant and so be circumcised Now Christ hath all power given to him in heaven and earth now he enlarges his Kingdome and therefore he sends to all before In Judah was God known and his Name was great in Israel He hath not dealt so with any Nation Acts 10 35. But in every Nation he that feareth him and worketh righteousnesse is accepted of him Hee doth not shut up himself to them but now he fends them to all 2 What is meant by Teaching He teaches no other thing for substance then what Moses had taught and the types held forth and the Prophets foretold Christ comming in the flesh which was fulfilled in his comming for Christ was held forth in the Gospel Law and shall be to the end of the world the manner of dispensation is altered but the substance is the same Acts 26.22 Wit●ssing to small and great saying no other thing then those that Moses and the Prophets did ●●y hould come to passe to wit that Christ should come So as it was foretold there and revealed here And Isa 49.6 It is a small thing that th●n shouldst be my servant to raise up the Tribes of Jacob and to restore the desolations of Israel I will also give thee a light to the Gentiles that thou mayst be my salvation to the end of the