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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	lord_n	love_v	saint_n	5,636	5	6.4232	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80754	The covenant of God with Abraham, opened. Wherein I. The duty of infant-baptism is cleared. II. Something added concerning the Sabbath, and the nature and increase of the kingdome of Christ. Together with a short discourse concerning the manifestations of God unto his people in the last dayes. Wherein is shewed the manner of the spirits work therein to be in the use of ordinary gifts, not by extraordinary revelations. / By William Carter minister of the gospel in London.	Carter, William, 1605-1658.	1654 (1654)	Wing C679; Thomason E811_5; ESTC R207606	118,861	192

the Apostle 1 Cor. 10. 1. to 11. and Psal 95. as hath been shewed Now this advantage to his peoples faith God would not lose therefore he giveth not only his promise and oath but also gives them first to Abraham and in him to all his Saints in aftertimes that so they might have their eyes and observation fixt upon all his works wrought for his people in ages before in answer to the selfe same promises to be beleeved by them And in this the heirs of promise have a double advantage to their faith whereby the immutability of the counsel of God is ascertained unto them First by way of experience in as much as they are required to believe no more then what they see others have beleeved and hath been fulfilled to them long before and beleeved it upon the same terms our case being made by this his blessing of his people in this method the same with theirs This therefore was Davids argument for comfort in his desertions nay of Christ himselfe of whom even in that very thing David was a type Psal 22. 4. Our Fathers trusted in thee they trusted and thou didest deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded Secondly in that it was the surest and clearest way of making known the mind of God unto his people thus by taking one of the same kind and making him a pattern for all the rest He might have done it by large descriptions in words but so had we been more entangled with variety of interpretations it being to pass through many ages languages and nations whereas by taking such a pattern to hold forth to all ages what his people may expect from him our understandings are fixed more upon things then words whereby we have a more certain knowledge and lesse subject to mistakes Thus the great priviledge and power of the Saints in conquering the enemies of those whom God will thus blesse by overcoming God himselfe by prayer was first given to Jacob Gen. 32. with his new Name and in him to all the rest of his people and for the selfe same cause Quest 2. Why the Lord who bestoweth his blessings according to his own free election should so confine his choice as to bestow these blessings by families and by nations that he taketh not his number proportionally from all places of the world alike Answ Many reasons may be given of this 1. It is not impertinent to be considered that his purpose is to raise up an abundant glory to himself from small things that is one reason why he chose men and among men not many mighty but the weak things of this world are chosen 1 Cor. 1. 26. therefore would he not leave little Children out of his Kingdome Mark 10. 14. Of such is the Kingdome of God saith our Saviour that is they also are part of it By such he meaneth not as so qualified but that of such also the Kingdome doth consist Both because it is by him given as an argument or reason why children should be brought to him for had he intended the qualification only it had been an argument as well to bring Lambs or Doves to Christ for so are the subjects of his Kingdome qualified even as Lambs and Doves And because he saith afterwards whosoever shall not receive the kingdome of God as a little Child that is as a child receiveth it shall not enter therein This our Saviour addeth to shew the mistake of his Disciples who thought it seems that little children were not capable of receiving the Kingdome of God or of entring into it or to be made partakers of the blessings of Christ and therefore did forbid their being brought to him to which he saith that they are as capable of that work upon their soules as others are in as much as in the first reception of the Kingdome of God into our soules we are as little Children are that is we are meerly passive in it Now because he would that little children also should be members of his Kingdome therefore hath he made it one branch of the Gospel of this Kingdome that the families of the righteous shall be blessed 2. Neither is it to be omitted that by this means is made to appear that in Christ the second Adam the same is done to life as was in the first Adam unto death As in Adam all dye so in Christ shall all be made alive 1 Cor. 15. 22. Now if you consider what makes us children of the second Adam you will find that the originall of our Sonship in Christ is Gods election Ephes 1. 4. According as he hath chosen us in him having predestinated us to the adoption of Children by Jesus Christ By a natural birth we cannot be made sonnes in Christ for our sonship is founded in grace therefore I say it hath its originall from Gods free election who will have mercy on whom he will have mercy Rom. 9. 15. Now therefore since this cannot be by natural generation and it must be acknowledged that the children of beleevers are by nature born children of wrath even as others Psal 52. 5. the Lord yet goes as far as may be and by promise hath so confined his election as ordinarily to cast elect children upon elect parents 3. That which is more clear the reason is because of his love to elect parents The Lord knows what it is for Parents to be blessed in their Children and how he indeareth himself to his Saints thereby Deut. 4. 37. Because he loved thy fathers therefore he chose their seed after them So Deut. 10. 15. to 21. Rom. 11. 28. As concerning the Gospel they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes 4. Because of his love to his elect when children therefore he casteth them upon such Parents by whom they may be brought up in his fear which otherwise had not been and he loves to work as much as may be by second causes Where could Isaac have been so brought up as in Abrahams family I know Abraham saith God that he will command his Children and his Houshold after him and they shall keep the way of the Lord. Gen. 18. 19. Had not the Lord thus far confined his choice for an absolute confinement there is not as was shewed before to Families Kindreds and Nations his elect had been destitute of means of Education and the great advantage in the family relation for the seasoning of the hearts of young ones with his fear had been lost which advantage God would not lose therefore in all the ages of the world his blessing still hath been upon the families of his people Untill he put his Church into a Kingdome every believers family was a Church as the Church is yet called the houshold of God Ephes 2. 19. 3. 15. His blessing therefore was upon them for that season upon that account And

THE COVENANT OF GOD WITH ABRAHAM OPENED WHEREIN I. The duty of Infant-baptism is cleared II. Something added concerning the Sabbath and the nature and increase of the Kingdom of Christ Together with A SHORT DISCOURSE Concerning the MANIFESTATIONS of GOD unto his People IN THE LAST DAYES Wherein is shewed the manner of the Spirits work therein to be in the use of ordinary gifts not by extraordinary Revelations By WILLIAM CARTER Minister of the Gospel in LONDON LONDON Printed by T. C. for John Rothwell at the Fountain and Bear in Goldsmiths row in Cheapside 1654. TO THE RIGHT HONOURABLE THE LORD MAYOR AND To the right Worshipfull the ALDERMEN and SHERIFFS of the City of London IN Observance of their Commands And Testimony of his hearty affection and due respects These short Discourses I. THE COVENANT OF GOD WITH ABRAHAM II. THE MANIFESTATIONS OF GOD UNTO HIS PEOPLE Are humbly presented by their Servant in Christ W. CARTER TO THE READER WHat I desired to offer upon this subject of Infant-Baptism I have brought into as little room as I could I have therefore purposely avoided a particular answering of every Objection urged by those that differ neither have I mentioned all nor many arguments to prove what I assert therein but have singled out that which I conceive to be the chief which is that express command of God to Abrahams seed Gen. 17. 9. to observe the token of his Covenant in their Generations Baptism being now the token and seal therof as Circumcision was and the Application of it unto Infants part of that token Dissatisfaction therein as in other cases in many is for want of industry in searching out the truth therefore I would not discourage my Reader by too large a Volume Solomon saith we must seek for Wisdom as for Silver and search for it as for hid Treasures Prov. 2. 4. in which labour the way is not to stay onely upon some lesser veines but by them to finde out the maine body of the Mine Many hints we have of this truth in Scripture here and there but the root of this matter is the Covenant of God with Abraham to which therefore I have especially confined this discourse The reason why yet notwithstanding I have thus far enlarged is because this Covenant is of such extent it being indeed a summary of the whole Gospel of the Kingdom in opening whereof therefore I could not but insist upon sundry things touching the kingdom of Christ Concerning the Sabbath also I have been forced to inlarge a little because I find it a parallel case between that and Infant-Baptism I have therfore in my way unto my text stayed a while in opening the third and fourth Chapters of this Epistle to the Hebrews inserting some brief heads of what some years since I have handled more at large in that subject of the Sabbath Nor could I well avoid a digression upon the Doctrine of the Law that so I might vindicate and perswade the Study of the Old Testament in order to an establishment in and a right understanding both of the Sabbath and of the Ordinances of the Worship whether it be Infant-Baptisme or any of the rest The good Spirit of God who is the comforter of his people lead us into all truth and guide our feet into the way of peace which is the prayer of Thy Servant in the Gospel W. C. ERRATA Pag. 6. lin 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● p. 39. l. 33. for confirmed r. conferred p. 86 l. 6. for there r. then p. 94. marg r. Psal 62. 12. p. 102. marg r. Mark 10. p. 111. l. 15. r. is sealed p. 117. l. 28. for let not the people of God imagine r. the people of God may not expect p. 154. l. 33. r. Thirdly it appears p. 155. marg r. Vse 1. p. 159 marg r. Vse 2. p. 170. l. 18. r. against THE COVENANT OF GOD WITH ABRAHAM OPENED Heb. 6. 13 14 15 16. For when God made promise to Abraham because he could swear by no greater he sware by himself saying surely blessing I will bless thee and multiplying I will multiply thee And so after he had patiently endured he obtained the promise For men verily swear by the greater and an Oath for confirmation is to them an end of all strife Wherein God willing more abundantly to shew unto the Heirs of promise the immutability of his counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us IN opening this Scripture it will be necessary for a clearer proceeding first to consider the Apostles scope in this whole Epistle Hee writeth this Epistle to believing Hebrews such at least as did profess the faith of Christ as appeareth in that he calleth them holy Brethren partakers of the Heavenly calling of whose profession Christ was the Apostle and High Priest chap. 3. 1. They had been instructed in the Doctrin of Christ chap. 5. 6. He commends them for their labour of love in ministring to the Saints chap. 6. And they are supposed to be in a Christian Church chap. 13. 7. 17. Now these believers were many of them forsakeing the Ordinances of the Worship of the New Testament they were casting off their holy profession whereof Christ Jesus was the Apostle and High Priest and were going back again to Moses as we see also in other Epistles to the Churches especially in that to the Galatians This Apostasy he endeavoureth in this Epistle to prevent and cure And that is his main scope therein as appeareth because still in the close of his Argumentations which are many his conclusions are by way of exhortation to that purpose As for instance to hold fast their profession and their liberty ch 4. 14. having said something before by way of Argument thus he concludeth Having therefore such an High Priest Jesus the Son of God who is entred into the Heavens let us hold fast our profession And verse 16. let us come with boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with liberty or freedom of speech to the Throne of grace spoken in opposition to the Jewish bondage who had not in their worship that free access to that throne or mercy-seat as we now have but were kept at more distance and made to stand without the vaile Heb. 9. 8. Again chap. 7. 8. 9. See how he argues all along not to prove that Christ was come but taking that for granted to prove that upon his comming there was to be a change of the Priesthood and of the Law of the worship of God Then after all see how he concludeth which is not till chap. 10. 19. Having therefore Brethren boldness the same word again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated liberty in the margent to enter into the Holiest by the blood of Jesus and having an High Priest over the House

had confirmed by oath to Abraham that he might shew the immutability of his counsel to the Heirs of promise and that we might have strong consolation he gives that for one the multiplying of his seed A further proofe we have Gen. 15. 5. Look now towards Heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be Abraham beleeved it is said and it was counted to him for righteousness This the Apostle bringeth to prove justification by free grace through faith in Christ Rom. 4. 3. 18. 22. Therefore that multiplying of his seed promised in those words so shall thy seed be had reference not onely to the Jews but also to believing Gentiles the increase of whose number by means of Gods blessing believers so as to make them blessings as Abrahams seed was intended in that promise and as part of that Gospel which God preached unto Abraham else his beleeving it had not been imputed for righteousnesse nor the Apostle alledged it to prove justification by faith in Christ as he doth in that place Again we know that one great promise to beleevers now under the New Testament is that the kingdome of Christ that is the Church at last shall fill the world Dan. 2. The stone cut out without hands which smote the image upon the feet and brake to pieces the Iron and the Clay the Brasse the Silver and the Gold became a great mountain and filled the whole earth And the stone is interpreted of the kingdome of Christ v. 44. To this purpose is that of our Saviour Matth. 13. 31. comparing the kingdom of Heaven to a grain of mustard seed which is the least of all seeds but when it is grown is the greatest of all herbs And that it is like to leaven which a woman took and hid in three measures of meale till the whole was leavened Now the Lords making beleevers blessings and thereby multiplying Abrahams seed is that which makes his kingdome thus to be like leaven whereby the whole world at last will be seasoned with the knowledge and love of Christ Therefore this multiplying of beleevers so as to fill the world is made by the Apostle Rom. 4. 13. to be part of Abrahams promise The promise that he should be Heir of the World was not to Abraham or to his seed through the Law but through the righteousness of faith Then mark what followeth v. 16. Therefore it is of faith that it might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the Father of us all as it is written I have made thee the Father of many Nations Who against hope beleeved in hope that he might be the Father of many Nations according to that which was spoken so shall thy seed be namely as the stars of heaven for number From these words observe First that Abraham by the promises given unto him was made the Heir of the world Secondly that the promise of multiplying his seed in those words I will make thee a Father of many Nations and so shall thy seed be was one promise whereby he was so made the Heir of the world Thirdly that this promise of multiplying his seed and of his thereby being made the Heir of the world was not made to Abraham or his seed through the Law but through the righteousnesse of faith therefore a Gospel promise Fourthly that this promise was made sure to all beleevers as well Gentiles as Jews Fourthly A fourth thing conteined in Abrahams promise confirmed both to him and all beleevers is that his seed shall possesse the gate of his enemies Gen. 22. 16. The place here cited by the Apostle in the Text as intended also to the Heirs of promise in the New Testament By my selfe have I sworn saith the Lord that in blessing I will blesse thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the Sea-shore and thy seed shall possesse the gate of his enemies that is their power and authority For as gates were for defence so they were places of judgement Amos 5. 15. Hate the evil and love the good and establish judgement in the gate Deut. 16. 18. Judges shalt thou make in all thy gates Dan. 2. 49. Shadrach Meshach and Abednego were set over the affairs of the provinces but Daniel sat in the gate of the King This therefore was Gods promise unto Abraham that by means of this blessing he would so multiply his seed as they should not only fill they should also subdue the world at last and raign over it Psal 47. 3. He shall subdue the people under us Rev. 11. 15. The Kingdomes of this world shall be the Kingdomes of the Lord and of his Christ Dan. 7. 18. 28. The Kingdom and Dominion and the greatnesse of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High and all Dominions shall serve and obey him All this you may observe is reduced to Abrahams promise Psal 47. which is a parallel prophecy to that of Dan. 7. O clap your hands all ye people shout unto God with the voice of triumph for the Lord most High is the King over all the earth He shall subdue the people under us and the nations under our feet God raigneth over the heathen God sitteth upon the Throne of his Holinesse Then mark what followeth The Princes of the people are gathered together even the people of the God of Abraham All this dignity and power therfore is confirmed upon them as his seed and heirs of his promise And although by what hath been said it is evident that this also is one branch of Gods promise made to Abraham Yet I shall adde one place more wherein with submission I suppose we have also a prophesie of what God wil do for his people in this kind and all reduced still to his promise unto Abraham It is Psal 105. mentioned before a Psalm made upon occasion of Davids bringing the Ark to the Tabernacle which he had prepared for it upon mount Sion as we see 1. Chron. 16. 1 7. in which accordingly we have a prophesie foreshewing what God will do when he shall set his King upon his holy hill of Sion having dashed his enemies in pieces like a Potters vessel even when the Kingdomes of the earth are become the Kingdomes of the Lord and of his Christ In which prophesie observe two things First how he putteth all that he saith therein upon Gods promise unto Abraham O give thanks unto the Lord make known his deeds among the people sing unto him talk of his wonderous works O ye seed of Abraham his servant ye children of Jacob his chosen Againe v. 8. Which covenant he made with Abraham and his oath unto Isaac and confirmed the same to Jacob saying Vnto