Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	great_a	parent_n	1,520	5	8.2359	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61847	A discourse of the two covenants wherein the nature, differences, and effects of the covenant of works and of grace are distinctly, rationally, spiritually and practically discussed : together with a considerable quantity of practical cases dependent thereon / by William Strong.	Strong, William, d. 1654.; Gale, Theophilus, 1628-1678.	1678 (1678)	Wing S6002; ESTC R10428	996,223	490

need none of the Jewish Rites any more and because they stood much upon Circumcision therefore he gives that instance We are circumcised with a better Circumcision that of which the Circumcision of the Jews was but the Type and whereas they might have said but they had Circumcision which was to them as a visible sign the more to confirm them and therefore though we have the inward grace yet we are not so compleat as they because we want the outward sign therefore he tells them that priviledge is not wanting to the Christian no more than to the Jews for we have a Sacrament to the same use and end being buried with him in baptism 4 To those that are the children of the Covenant taken into Covenant the seal of admission into it doth belong because God took all the Jews into Covenant they and their seed therefore they were all of them circumcised The seal of visible admission can be denied to none that are within the Covenant but the children of confederate parents are within the Covenant also under the New Testament therefore unto them the seal of visible admission is to be administred so that as under the Old Testament none were admitted but by Circumcision so under the New none are to be admitted into the Church but by Baptism 5 The children under the New Testament are as capable of the grace of Baptism as under the Old Testament they were of the grace of Circumcision yea they are as capable being children as if they were men for nulla actio requiritur à recipientibus sed tantùm receptio passiva all that is done being acts of God upon a man unto which the person can contribute nothing at all they are therefore represented by Christ in his death and resurrection those that are united unto Christ receiving the Spirit of Christ are baptized for the remission and purging away of sins c. All the benefits that the Scripture speaks of Baptism the subject is passive therein and therefore we may upon these Principles safely conclude that the Lord having instituted this Ordinance in the room of Circumcision has conveyed the same grace and it being ordained to the same ends though the similitude of it be not expresly set down in Scripture yet we may lawfully fetch the similitude of it from that of Circumcision as we do many Rules for Ordinances in the New Testament from the Old wherein the New is silent Quest 10 § 10. How far might the Jews by being in Covenant or a Church unto God as the sons of Abraham before they were rejected of God pretend a right unto Ordinances of the New Testament The ground of the inquiry is this The Covenant under the Old and New Testament is the same and the Gentiles are grafted into the same root from which the Jews were broken off and this is the Covenant of Abraham which belongs to Abrahams posterity as he was the root of the Covenant the person in whom after a sort the Covenant began and therefore it 's mercy to Abraham and truth unto Jacob Mic. 7.20 and seeing the Covenant did run by way of entail then from father unto son and the same Covenant now continues only the outward administration is changed and the difference is in the elements only whether or no the children of a Jew being in Covenant before they were rejected from being a Church unto God might not claim a right unto Baptism by virtue of the fathers Covenant their 's being the same and the conveyance from parents to children the same only the outward Ordinances differing their Ordinance of admission being Circumcision and ours Baptism or whether all federal right of children did then cease upon the publication of the Gospel till parents did believe and by Baptism were personally brought under the new Covenant themselves and then their children were taken in but so as all federal right amongst the Jews from parents to children did then cease and every man that was taken into the Covenant under the Gospel was taken in by a personal right and he did convey a federal right unto his posterity why should the change of the outward administration cause so great a difference that it should put an end unto all federal right of children from their parents If it was good and valid in reference unto former administrations why in reference to this should it be invalid and of no effect If the natural seed of Abraham cannot at all pretend unto New Testament-ordinances as from their parents much less can the adopted seed of Abraham or those that are substituted in their room pretend unto them from any right derived upon them by their parents whatsoever Answ The answer I shall give hereunto shall be digested into these several Propositions 1. The Covenant for the substance of it is the same both unto Jews and Gentiles they were not under one Covenant and we under another but it 's but one Covenant for their Covenant was that of Abraham who is therefore called the Father of us all both them that are circumcised and them that are uncircumcised and our Covenant is the same we only claim from Abraham Rom. 4.11 12 16. and therefore do expect Abrahams reward and at the last to be gathered into Abrahams bosom the glory of Heaven and the happiness of the Saints is so expressed I conceive Luk. 16. mainly as Abraham is the Covenant-father and 't is the reward that the Saints have as coming under his Covenant the Jews were broken off and the Gentiles were grafted into the same Olive-tree Rom. 11.16 17. Rom. 11.16 17. upon the same root or stock which did remain when branches were broken off from hence these generals do plainly arise 1 The Olive-tree is the Church of God as formerly was shewed out of Jer. 11.16 The Lord called thy name a green Olive-tree c. it 's spoken of the Church of Israel which is in Scripture sometimes compared unto a Palm tree Cant. 7.8 and sometimes to a Vine Psal 80.14 I planted thee a noble Vine Jer. 2.21 therefore Jews and Gentiles make up one Olive-tree they are all of them but one Church all of them are branches of the same Olive-tree 2 The Root of this Tree was Abraham and the Church covenant that God did make with him and in him with his seed and so I conceive the root is to be taken 1 For the Covenant that God made with Abraham which was the root upon which Abraham himself and all his seed did grow and from whence their fatness was derived and that I conceive is meant vers 17. Thou partakest of the root of the Olive-tree it 's the Covenant upon which the Church is built and upon which as a root it grows and so though some of the branches are broken off yet the root is not taken up but it remains still for others to be grafted upon it is spoken of the Covenant which is the same whereupon both