Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	abraham_n	bless_v	faithful_a	1,321	5	8.6752	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87005	Syons redemption, and original sin vindicated: wherein are these particulars largely handled and discovered. I. That sprinkling of water in the name of the father, son and Holy Ghost is not baptism, ... II Infants not the subjects appointed by God to be baptized, ... III That the second death was never threatned to be inflicted upon Adam ... IV A clear and large discourse as touching Gods decree, of election and reprobation. V A large exposition upon the ninth chapter to the Romanes, ... VI A brief disproof of the unlawfulness of the paying or receving of tithes, ... VII The ordination of the national ministery examined and disproved. VIII The answer of objections against the Jews return out of their captivity ... IX A clear discovery of the glorious effects (or that which will be effected) under the sound of the seventh trumpet. X A full discovery of Judah and Israels glory to be enjoyed in their own land, ... Published for the instruction and comfort of all that wait for the appearing of the Lord Jesus and Zions redemption. Being an answer to a book of Mr. Hezekiah Holland, sometimes preacher in Sutton-Valence in Kent. By George Hammon pastor to the Church of Christ, meeting in Biddenden in Kent.	Hammon, George.	1658 (1658)	Wing H504; Thomason E958_1; ESTC R207642	184,723	213

Heirs of Heaven I answer and say that little ones are heirs to Heaven I shall not deny for where there is no Law there is no transgression and where there is no transgression there is no punishment yet it doth not follow that they must be Baptised because Baptisme and Repentance and Faith is to break off sins committed personally that those persons might be heirs of Heaven and so that Ordinance properly belongeth to such as are not absolute heirs to Heaven I speak after the manner of men but to such as are penetent sinners that thereby they might be made heirs to Heaven but of this you may see more at large in my other Treatise these two things take notice of and so shall pass the first is that I do not conclude that Children are ever the better or nearer to Heaven because they are Children of Believers neither that others are nearer to hell because they are unbelievers children And secondly I do not believe and I know also you can never prove that those Children were the Children of Believing Parents Again you say Children are counted Disciples from Exod. 15 5 10. Why put ye a yoak on the Disciples nick meaning say you on believers and their Children To which I answer and say that they were not children that were called Disciples but Brethren and they were such as were capable to be delivered for the Text saith There were certain that came and taught the Brethren It cannot be proved that any of those that are called Disciples in the fifteenth of the Acts were children in non-age mark that that if they were not circumcised after the manner of Moses that is to observe the law of Moses they could not be saved and these are the very persons that the Apostle calleth Disciples in the tenth verse and you may see what they are forbidden in the twentieth verse the which she weth that they were not Children but you may see this also fully answered as beforesaid only take this by the way from whence you may see that Children of seven or eight dayes old or thereabouts cannot be Christs Disciples because Christ saith That he that denyeth not himself and taketh up his Cross and followeth him cannot be his Disciple the which a Child cannot do therefore cannot be Christs Disciple see Dagons Downfal and so I pass to the next thing which is say you That which is frequenty mentioned in the Law need not to be so frequently mentioned in the Gospel and what more frequent in the Ola Testament than Gods promise to be a God to them and their Seed your instances is that of the Sabbath say you The Sabbath being moral and perpetual and frequently commanded to be kept in the law need not to be commanded to be kept in the New Testament To which I answer and say and first that how you will prove it to be moral and perpetual I know not if you seriously read Heb. 4 3 4 you may see that the Seventh dayes Sabbath as it did look at the seventh year of Jubilee and the seven thousand years to be a general rest and release so it did type out our Rest from the servilty and bondage of the Law and sheweth that our Rest is already began in Christ so saith the Author to the Hebrews 4 3 4 5 For we which have believed do enter into rest as he said as I have sworn in my wrath if they shall enter into my rest although the work was finished from the foundation of the world for he spake in a certain place of the Heavenly day on this wise and God rested the Seventh day from all his works From whence you may see that the Seventh day is typical The Seventh days Sabbath not moral but typical and he is worthy to be stoned to death who contendeth for the Sabbath day under the Gospel and yet breaketh it by doing his own works your own practice denyeth the morality of the Seventh days Sabbath and indeed the day was typical doubtless and further let me tell you that I do not observe the first day by vertue of the institution of the Seventh day but I keep that day holy to Christs service upon another account and if you keep it upon the account of a Sabbath by vertue of the old institution then for the time to come learn to keep it in every particular so or otherwise you are condemned in the things that you allow And also in the second place where you say God frequently did say in the Old Testament that he would be a God to Abraham and his Seid and therefore no need to mention children in the communion To which I answer that whereas God saith He will be 〈◊〉 God to Abraham and his Seed if that be a Gospel promise then God doth not mean the children of the flesh of Abraham or of believers but thy Seed that is Christs which is such as are of the Faith of Abraham and so they that are faithful the same are counted the Seed of Abraham for it is not the children of the flesh that are the children of God for not unto Abraham and his seed thorow the Law was the promise Rom 4 13. made that he should be heir of the world but to his Seed that is by Faith and now the children of Christ are counted the children of Abraham and none are accounted the children of Christ upon a Gospel account but such as believe in him see some few texts of Scripture and so I shall pas to the third thing considerable in this particular see Rom. 9 7 8. Neither because they are the Seed of Abraham are they all Children but in Isaac shall thy seed be called that is they that are children of the flesh these are not the children of God but the children of promise are counted for the Seed and if ye are Christ then are ye Abrahams seed and heirs according to promise * Gal. 3.39 cap. 3.37 And as many as have bee Baptized unto Christ they have put on Christ * Gal. 3.39 cap. 3.37 For if they which be of the Law viz. the fleshly Seed and fleshly Covenant be Heirs Faith is made void and the promise of none effect But it is of Faith that it might be by grace Rom. 4 14. that the promise might be sure to all the seed and faithful persons are accounted he tru Seed see Gal 3 8 9. And the Scriptures foreseeing that God would justifie the Heathen thorow Faith preached before the Gospel unto Abraham saying in thee shall all Nations be blessed so then they which be of Faith the same are blessed with faithfull Abraham From whence you may see that your fleshly Covenant and your fleshly Seed is nothing but a meer scar-crow viz. a thing without life and so I pass to the third and last thing which is Although things have been frequently spoken in the Law if they are moral and perpetual they are also commanded

without the work of grace to wit faith and regeneration wrought in the soul are not the children of God upon a Gospel account to wit heirs of Gospel-priviledges for saith the Apostle the children of the flesh meaning children of believers are not the children of God from whence we may see the fond conceit of a generation of men in our dayes that plead for birth-priviledges but because I have handled them in another place I shall spare them here and come to the second thing considerable in this verse that is Who they are that are the children of God upon a Gospel account and the Apostle resolveth the question saying The children of the promise are counted for the seed and that we may also know who they are that are the children of the promise the A postle resolves us in his words written to the Galatians chap. 3. v 26 27. saying Ye are all the sons of God by faith in Christ Jesus for as many as haut been baptized unto Christ have put on Christ and if ye are Christs as aforesaid then are ye Abrahams seed and heirs according to promise so then that which this eight verse teacheth us is this first that the children of believers considered before their conversion upon a Gospel account are not the children of God and so no right to Gospel ordinances and yet if they dye in their Infancy shall be saved as I have discovered in my Treatise intituled Dagon's Down fal before the Ark of the Lord. And secondly It sheweth us that the children of promise are the true seed And thirdly I also have shewed who are the children of the promise from the words of the same Apostle and so I pass to the next verse Verse 9. For this is the word of promise At this time will I come and Sarah shall have a son Annot. Now we come near to the matter in controversie but by the way take notice of these words for this is the word of promise at this time with I come and Sarah shall have a Son mark that not Hagar shall have a son but Sarah we know Ishmael was a child of Abrahams flesh and yet not the child of promise there is a great mistery in that of Ishmael and Esau as I shall discover if the Loid assist for as the Scripture fore-seeth things so it makes ready for it for the Scriptures did fore-see that God would cast off the Jews for their slighting of Christ and chose the younger people viz. the Gentiles Gal. 3.8 and therefore no better way to convince the Jews in time thin for God to make choice of Isaac he being the younger and leave Ishmael the elder and chuse Jacob the younger and leave Esau the elder to the enjoyment of the blessings that were but types of the good things to come and also take notice in both the Parents there was great desire that the children of the flesh might enjoy the promise as first saith Abraham O that Ishmael might live in thy sight and this was the condition of Isaac as touching Esau but it might not be For the children of the flesh are not the children of God this clearly teacheth us thus much that although the Jews would strive to live in Gods sight they being children of Abrahams loins thorow the righteousness of the law yet it must not be it is the younger people even the children of the promise which are the faithful as I have shewed must live in his sight moreover mark this also that Ishmael was cast out for his scoffing or slighting Isaac and in his sliting of Isaac he also slighted his Mother the like it was with the Jews Gal. 4. for they did not only slight Christ and the believing Gentiles but also the Gospel of grace that which in a sense may be called the mother of the children of promise viz. the faithful but more of that anon and so to the 10. and 11 Verses Verse 10 11. And not onely this but when Rebecca had conceived by one even by our father Isaac For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth Annot. In these two verses the Apostle sheweth that Gods purpose as touching his choice of people to evangelical blessing was not to be thorow the works of the law the which made not the comers thereunto perfect as touching the conscience but of his calling by his grace in the Gospel as saith the Apostle not of works viz that of the law but of him that calleth so that still we must have our eyes in our heads and our understandings exercised to discern that the whole drist of the Apostle is to take the people from confidence in the works of the law and not from Gospel works or obedience but to pass this and come to the verse in its particular order And First Whereas it is supposed that these verses pleads for Jacobs election to salvation and Esaus reprobation to the second death before born To which I say there is no such thing in it for the Apostles reasoning is on this wise as if he should have said I marvel that you do so much strive about your birth-priviledges as it was the●● usual practice so to do have ye not read saith he Gal 4. that Abraham had two Sons and also that the eldest viz. Ishmael must be cast on t and not only so but also Rebecca conceiving by our Father Isaac two Nations in her womb that God did make choice of the younger viz Israel to those outward administrations of blessings namely Canaan and the Law from Mount Sinai and the like and did reject Edom as in reference to those blessings to that end that you house of Israel may see that God respecteth not birth-priviledges as to commend souls either to internal or external blessings therefore your conceit of being the Elder Brother which have had your abode alwaies in your Fathers house and have been zealous of the external parts of the Law which were but shadows of good things to come will not commend you to God only faith in Christ who you have rejected for old things are done away therefore henceforth know we no man after the Flesh moreover take notice of this that as God rejecteth none as to salvation but for personal sin committed in time although he sometimes make known before time what will be done in time he wisely understanding every thing yet he would not speak of Jacob or Esau as in respect of their choice or rejection as they were children mark that but as they were considered two Nations viz. Edom and Israel that thereby persons might know that there is not in Infancy that which is a cause of Gods rejection Obj. But peradventure some will say Did not God say in Rom. 9. 11. the children being not yet born it was said unto her the Elder shall serve the younger