Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	covenant_n	seed_n	2,898	5	8.8760	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

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

three or foure women for one man but ●●at he would learn to keep one to one therefore he did it When Christ had to deal with the Sadduces he tels them They erre not knowing the Scriptures Matth. 22 31. He proves the resurrection by this God is the God of Abraham of Isaac and of Jacob he is not the God of the dead but of the living Now if you look on the words of the promise To be their God there is no word of the resurrection spoken of but only it is necessarily included in the covenant with Abraham when they were dead they lived with him and because whole Abraham had the promise therefore Abrahams body must live again Therefore this is Scripture although the letter be not there at must be so there from the strength of dispute The body must rise and every one that believes shall be saved Sarah and Thomas and John believing shall be saved though it be not s●●d so in the letter their names are not named yet it followes that Sarah or Thomas or John believing shall be saved But some of them deny this and he doth seem to deny it also but that he dare not in plain words do it because that would be so grosse men would stop their noses at it But he hath some such expressi● for he saith The old Testament hath it commanded and so the ten commandoments forbid all sin and command all duties although they be not named the second commandement forbids all false worship that is spoken of in the Scriptures Now to apply our selves to the baptizing of Infants there be texts that it is to be inferred from although it be not expressed in so many words For we may as well reason that no woman should receive the Sacrament because there is no expresse word for it but in the Rules of the Gospel it is inferred I will make it appeare if there be as sure grounds for the title of children to the Sacrament as to the parents then they may be made partakers of it as well as the parents but so there is and therefore they may Are the parents in covenant So are the children 1 Corinth 7.14 and Rom. 11.16 of which we have formerly spoken and shewed the title is the same to the seales and so we see both the parts of his Argument are false Argument 2. It is a high contempt put upon Christ to force an unnaturall wife upon him one that is impure he being a pure and spirituall husband for where there is one in the Spirit there is twenty in the flesh This is the frame of the Argument To force a Spouse upon Christ that is naturall he being spirituall is a contempt But to baptize infants is to force a Spouse upon Christ that is naturall and therefore it is a contempt to him because that in the Church children are founded upon naturall birth The first part is granted the second part is false To force a naturall spouse upon Christ is unlawfull that is granted But the second part is false and the Argument is worse that the baptizing of Infants make a godlesse Church For first that children are gracelesse none can prove if they be gracelesse if they die in their infancy they must perish for they are out of Christ but they dare not affirm that themselves it hath been proved that God hath provided a portion of glory for infants and it is certain that all that are elect infants that die in their infancy God doth work faith in their hearts and therefore it is grosly false and the weaknesse of it appeares thus Our children in the time of the Gospel are the same with them among the Jewes and God did joyn them to Christ as he does now there is the same reason now as then 2 The baptizing of Infants doth not make them members of the Church for they are members before they be baptized and baptisme doth but seale up the covenant unto them for baptisme supposes they if in the body first and the proof of it is more grosse then the other he he will dispute it he must prove it because such a Church is founded upon naturall birth all children of believers are by nature the children of wrath that they come to have an interest in the covenant it is not by birth but by their parents covenanting with God he does it as he sees fit it doth not come by birth or propagation but by vertue of the covenant with the parents and God does it as hee sees fit so it is a grosse mistake Now gather it up children are federally holy because they come of holy parents they are holy because of the covenant which they receive God brought them in because he loved them and he loved them because he loved them and because he loved them he chose them and because he chose them he brought them into covenant and therefore meerly of grace So that men are or will be blind if they doe not see this 3 It is a practice that doth overthrow the body of Christ or the Temple of God and so a Nation may be corrupted and may make the godly a scorn and contempt The Argument lies thus That which destroyes the Body or Church of Christ that is unlawfull But the baptizing of infants does destroy the Body or Church of Christ and therefore it is unlawfull for it will make a nationall and carnall Church He sayes so we may say it is not so and our saying is as good as his But I say the first part is true but that baptizing of infants makes a nationall Church that I deny for it will not follow but the prerogative of a nationall Church did belong onely to the Jewes and there fore it had nationall ordinances they were to meet three times a yeare before the Lord and they had nationall Officers the High Priest and all the males were bound to appeare three times a yeare so all was nationall but now it is not so but they are particular to particular churches and particular ordinances and particular officers the Pastor and Teacher is or ought to be in their own congregation and though children are baptized they are made members of a particular congregation And besides a Nationall church in it selfe does not destroy the body of Christ For that which God hath appointed for his church that doth not destroy the church for then God may be said to destroy the church but that were blasphemy to say so But now all are in a particular church And the second part is as false that it brings in gracelesse members into the church for the baptizing of infants is no cause of it for that does not make them but seales up the meanes of grace to them as God sayes they are under his wing What could I have done more for them Deut. 6.18 God brings them into manuring he hath them in his hands as plants of his embracing in the means of grace if they bring

of incission that is my main scope The Lord Christ hath different seals he looks to the entertainment of his servants he suites his own end and then he provides for them that is the supper of the Lord Baptisme is the entrance into his family there is much more to be looked at to make a person capable of the supper of the Lord a man must be able to examine himself he must not onely have grace but growth of grace he must have so much perfection in grace as to search his own heart and he must be able to discern the Lords body or else he is guilty of the body and blood of Christ so as there is more required in this for there must be a growth But Baptisme is our entrance and the lowest degree of grace will serve here in the judgement of charity 1. I will shew how it must be dispensed to men of years what must be in them to make them capable and I shall be short here because the difficulty lies not here What makes them capable and how it is to be discerned we must consider it in three things according to the word I speak of men of years because if any black-Mores or of other nations should come and offer themselves they must be thus admitted First Those are worthy that be sensible of then sin and misery that attend upon them and be willing and ready to bewaile their sin and must be freely willing to know them and know the manner of the committing of them and confesse them after that manner that the intelligent hearer that is judiciously charitable may think they have true repentance that he may have good hope his heart is in such a frame of sorrow as all may passe sentence upon reasonable charity and then we may practice according to a rule and not be missed thus did John Matth. 3.6 Those that came to him were baptized of 〈◊〉 confessing their sins and in the 8th verse he 〈◊〉 them what they should doe bring forth fruits worthy c. as if he should have said you have professed repentance let your practices shew it your actions must cary weight for weight your conversation should hold correspondency with your profession you make a profession here make it reall by your conversation let it be as you professe Acts 2.37 They were pricked in their hearts c. so let your carriage be that we may have hope you are the same within that you professe outwardly Secondly They must not onely be sensible of their sin but they must be sensible of their insufficiency to help themselves and be willing to yeeld to Christ to help them Luke 30.9 10. where the story of Johns preaching is recorded wherein the spirit of God shews his great wisdom to use severall expressions from that in Matthew that we may read all the Evangelists that we may be acquainted with them there he calls them a generation of Vipers and forewarns them of wrath to come when this word came then they began to be troubled and beeing driven to a stand see how they speak the people they come and ask what shall we doe and the souldiers they ask what shall wee doe as if they should say we see our sins and here is guilt we are willing to heat what we shall doe they did not know how to deliver themselves and so Peter in the Acts 2. Repent and be baptized for the remission of your sins that is see your need of a Saviour and look to him for help through baptisme that is your incision into Christ and having participation of the obedience of Christ baptism seals up this in men of years why should we come to Christ else both these last are required when Christ gave a commission to his Disciples Matth. 28.18 Go teach all nations c. teach is make them Disciples or Proselytes and then Baptise them the Apostles were sent among the heathen and they were men of years make them Disciples for me and then baptize them this was their commission Thirdly It is Gods method to look at people as they are in covenant with the Church it is a Church ordinance that is the reason now in these dayes that none but Officers of the Church can dispence them the seale makes good the communion Hence in the Old Testament it was to the Jews to Abraham and his seed if the Gentile be partaker of it they must first be made Proselites so it was to the Jews onely and those that joyned with the Jews the frame of the scriptures Iye that way Ephes 2.11 Circumcision was the proper name of a Jew and Vncircumcision was the proper name of a Gentile and Rom. 3.30 One God justifies Jew and Gentile that which is said of circumcision may be said of the other ordinances they are to them that are in a Church estate Hence it is observed Exod. 12.43.44 No stranger may eat thereof but those born in the house and bought with money might when they were circumcised so as it is in a Church way as we shall debate more afterward If a man come out of the East-Indies if he were fit to receive the seales wee cannot constrain him to receiv●●hem the Church hath no power to constrain him to be baptized But if he will submit to the covenant of the Church then the Church hath power but if he refuse to receive the Sacrament we have no power to constrain him Now the evidence and equity of the reason is plain If a Church have no power but in a Church-way then a person hath no rule to challenge it but in a Church-way If he say I will not be baptized but will deprive himselfe we have nopower to impose it upon him but if he submit we may Luke 7.29 30. The Publicans were baptized but the Scribes and Pharisees would not and he did not force them nor he could not force them but make Disciples and then baptize them bring them into the covenant and then baptize them Acts 2. They were joyned to the Church and then they continued with the Apostles Vse You see what God calls for of men of yeares It is a word of advice to those that be now men of yeares Understand what you should doe that you may have the benefit of the Ordinances according to Gods appointment doe not satisfie your selves in the judgement of the world but search your hearts if you be fitted for a Church estate how ever the world think of you labour tobe so really or else the seales will be uneffectuall to you circumcision is effectuall if you keep the Law or else it will be nothing you profes●e your selves Christians your Baptisme is good if you keep the Law and walk sutable thereunto otherwise you may deceive your selves Galat. 6.3 If hee thinke himselfe something c. therefore try your own hearts if you bee more in shew then in substance you have no cause to joy in the ordinance of God that you doe enjoy