Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	church_n	invisible_a	visible_a	2,874	5	9.2871	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

and provocations in the wilderness As many now a days in the wilderness of the Church are not baptized through the neglect of their parents which is a sad omen that the Church may yet wander long in this wilderness state If then children were members of the visible Church they are so still for we read not of their dischurching in the new Testament Yea the Prophet saith Jer. 30. That the children of the Jews shall be be as of old time Hence that of the Apostle Gal. 4. As it was then so it 's now Then they were members being the children of the promise so now we with our children are children of the promise as Isaac was though a child erg consequently we with our children are Church members Again Such as obstinately reject Christ are cast out Gal 4. Therefore they were included before else how could they be excluded but as it was then so it 's now saith the Apostle There were then those that did forsake the holy Covenant Dan. 11 30. so it 's now but for this they are to be cast out o● the Church of God Though the Church of the Jews had cast off the leaves of its figurative holiness yet the substance thereof still remains Secondly That children are members it appears from Rom. 11. where the Apostle speaks of a visible Church which I shall easily demonstrate 1. There was a partaking in common of the fatness and sweetness of the Olive tree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 17. This word intimates such a partaking as they had not such as they might have had as Mr Tomb● would make the world believe the visible Church to wit o● the ordinances promises seals of the Church now these are in a visible Church therefore those branches that were broken off were members of a visible Church Joh. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a branch in appearance is a visible branch 2. The breaking off is from a visible Church Behold the severity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 22. The breaking off was visible and sharp The ax of the word lay long at the root of the tree as ready to cut them off but suddenly the Lord takes it up hews them and cuts them down from the root Abraham and gives them a bill of divorce seeing they had voluntarily and obstinately rejected his son Act. 13.26 After he had discovenanted them then he comes with that Roman ax as Luther calls it and cuts them down root and branch in one day 3. Their reingrafting shall be visible and in a visible way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stimulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungendo inserere v. 25 26. All Israel shall be saved that is the body of the 12 tribes So the Prophet interprets it Ezek. 37 22. I will make them one nation in the land This clearly argues that he speaks of that visible Church of the Jews though not as a body politick meeting in one place having publick officers in common and ordinances in common but as a Church in his general notion considered 4. He speaks Rom. 11.20 to the visible Church at Rome for will any say they are exhorted to take heed they be not cut off from Gods eternal election this is not to be imagined boasting of her external priviledges whom he warns by this visible example of the Jewish Church rejecting Christ and therefore rejected by Christ because they did cleave to a Covenant of works and not of grace but these also taking no warning were dischurched when they exalted works above Christ or at least made them competitors with Christ looking for justification by them and not by Christ alone as Kemnitius well observes for which that Church was dischurched 5. If they were broken off from the invisible Church then were they of it before whether we speak of reprobates or real members if of reprobates then according to their sense reprobates were broken off from the invisible Church which is not to be imagined if of real members then such christians may fall from saving grace finally and totally for those individual persons shall never be restored though the branches specifically considered shall be reinstated into the visible bodie of the Church 6. Rom. 11.15 They are said to be cast away which cannot be verified of the invisible Church seeing Christ hath chosen them Esa 41.9 I have chosen thee and not cast thee away and engaged Joh. 10. that they should never perish 7. The invisible members did believe how then could they be broken off for unbelief therefore I say that the ingrafting of the Jews Rom. 11 shall not onely be by faith into the invisible but also by calling and profession of faith into the visible Church the working of which in the nation of the Jews when called will appear to be a mighty work of God even as the resurrection from the dead These things being premised I thus argue 1. If onely some branches be broken off then the rest remaining in Church-membership both parents and children are made partakers of the root and fatness of the Olive tree 2. A pari Children are broken off by the unbelief of parents wilfully rejecting Christ therefore they are grafted in by their parents embracing that Covenant of grace for themselves and their children For the ingrafting of the Gentiles must be suitable to the breaking off the Jews 3. The Olive tree that is the visible Church still remains saith the Apostle some of the branches onely being broken off Olcaster v. 17. i. e Oleastri surculus Nam integrae arbores non inseruntur Beza and we as a wild Olive grafted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of them as the Syriac translation also renders it Hence it is the Vineyard i. that Church for the substantials of it is given to the Gentiles Mat. 20.16 4. The unbelief for which the Iews were broken off was not merely the rejecting of the Covenant of grace as made to themselves personally but as it was held out to them and their seed jointly therefore children are included in the sense of the Apostle 5. Rom. 11.28 As touching election they are beloved for their fathers sake Election must be understood in that place of the external grace of the Covenant whereby God chose this nation to himself Deut. 4 27. By which expression we may plainly see That the Covenant the Lord leaves to parents extends to their children also The Patriarchs are called the root not in respect of their persons but of the promise which is made to them and their seed for the internal personal qualities are not conveyed by generation but as is observed by others the external priviledges which are given to a stock or kinred do discend by generation from believers not considered as the sons of Adam but as such as are in Covenant with God 6. Why are they called natural branches more than others Surely not in respect of their goodness o● nature or natural

him So the Apostle preached to all in the house that is to all such in the house as were capable of instruction Thus much for the sixth Argument wherein we see plainly that house always includes children erg We say it 's very evident That the Apostles did baptize the children of the said households formerly mentioned The seventh Argument Children are capable of the grace of baptism therefore of baptism it self 1. They are capable of inherent grace for a subject capable of sin is capable of grace but infants are capable of sin being shapen in iniquitie and conceived in sin Psal 51. Therefore they are capable of the grace of baptism both which it seals and which it conveys for the Lord being a free agent hath not limited himself to any time but as before baptism so sometimes in sometimes after baptism he doth convey that spirit of grace to infants The more ordinary way for such as are adult in the constitution of a Church is by the word but the Lord hath not tied himself to this way especially in a Church gathered but doth doubtless breath in this Ordinance also for look what the navel is to the child in the womb the same is baptism to infants in the womb of the Church Cant. 7.2 The child in the womb is not nourished in an ordinary way as by the mouth but by the navel even so infants are not sanctified by the ordinary way of hearing but by this of baptism I know other senses are given of that scripture but as Bernard said of the Pope Either this is he or shew me such another So I say Either this is the sense of the holy Ghost or else let any man shew me a better I would not willingly bring a sense to the scripture Non afferre sed auferre sensum Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. According to the measure of knowledge faith and grace which God hath given This is to prophesie according to the analogie of faith when we exceed not the measure of the gift bestowed upon us but fetch it from the scripture for we must prophesie according to the measure of faith which may easily be found out by comparing scripture with scripture Now the like phrase you shall find in Prov. 3. Trust in the Lord and it shall be health to thy navel and marrow to thy bones that is in a secret way thou shalt be fed though the ordinary way fail We see this truth daily fulfilled That though a poor mans layings-out are greater than his in-comes yet by a secret providence he and his are maintained even so by the same good hand of God are infants in the womb of the Church nourished by baptism for the spirit of God doth move upon these waters as some have allegorized that of Gen. 1.2 2. Infants are capable of remission of sins else how can they be saved the promise of remission of sins in the same sentence and the same sense is propounded to parents and children Act. 2.37 and shall we say that remission of sins is promised to parents and outward priviledges onely to children 3. They are capable of the holy Ghost else how can they be united to Christ doubtless that spirit that doth guide the bee to its end did actuate Jacob in his mothers womb and made him so wrestle with his brother that he prevailed against him which was very ominous for the future Thus Zanchy on Hosea That supplanting of Esau Illa supplantatio symbolum fuit divini sed occulti desiderij quo Jacob cum adhuc tamen uti judicio non poss●t meffabiliter tenebatur priori loco nascendi 2. Symbolum fuit sancti desiderij quo offici●batur divinam benedictionem consequendi actus enim à spiritu sancto mirabili quodam ineffabili modo porcupivit divinam erga se gratiam pro illà assequendâ nihil non egit or taking him by the heel was a sign of Iacobs desire of being born before his bro●her and consequently of ●he birth-right also 2. of obtaining that divine bles●ing which was promised be●ore Non per sacramenta traducitur aut transferu● gratia sed cum sacramentis Fatemur sacramenta esse media tamen deus in sacramentis immediatè agit non quod non utatur medio sed quia vis non transit per sacramentum Whit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Mihi animus non est baptismi ●im extenuare quin signo acc●dat res ● veritas quatenus per exter●● media deus op●ratur Gal Inst p. 46● Deum tamen quibusdam dum baptizantur habitum gratiae infundere non negamus A mes Dispositio illa sancta sit quantum ego assequor non habi●us nescio quos virtutum instillando sed menti voluntatique vitam restituendo quae quatenus sanamur sive vivisicantur vel ad fidei vel charitatis actus eliciendos exercendosque jam habilis atque idoneae redduntur Gat. p. 223. Quod baptismo nos ablui docet Paulus Eph. 6. Ideo est quod i●li● nobis ablutionem nostram testatur deus simul efficit quod figurat nisi enim conjuncta esset rei veritas aut exhibitio impropria esset l●●ntio Baptismus est lavacrum animae Calv. in Eph 5. for being acted by the ●oly Ghost after a wonder●ul and unspeakable manner ●e ernestly desired and endeavored after the grace of God even in his mothers womb As some are thus sanctified in the womb so many have a saving work from the dawning and springing of rea●on Witness that famous instance of some little Indian children in New-England related by Mr Eliot in his book intituled The tears of repentance with which he shuts up his discourse viz. The profession if I may so call it or rather the expression and manifestation of faith by two little infants of two years old and upward under three years of age when they died and departed out of this world The storie is this This Spring in the beginning of the year 1652 the Lord was plea●ed to afflict sundry of our praying Indians with that grievous disease of Bloudy flux whereof some with great torments in their bowels died amongst which two little children of the age abovesaid and at that time both in one house being taken with that disease The first of these children in the extremitie of its torments lay crying to God in these words God and Jesus Christ God and Jesus Christ help me and when they gave it any thing to eat it would greedily take it as it is usual at the approach of death but first it would crie to God Oh God and Jesus Christ bless it and then it would ●ake it and in this manner it lay calling upon God and Jesus Christ until it died The father of the child ●old me the storie with great wonderment at the grace of God in teaching his child so to call upon God The name of the father is Nishohkou whose confession you have