Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	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

same I proved that the possession of Christ is the stablishment of the heart in it there lies the power of the Sacrament 2. The manner of it as theirs did in the old so ours in the new it lies in three things 1. It signifies God and grace 2. it conveyes And 3. it exhibits grace the same spirituall efficacy in those in the law and of ours and of the like vertue Gen. 17. compared with Rom. 4 12 And the Father of Circumcision not unto them onely that were of the Circumcision c. it was the seale of the covenant of Faith it exhibits the meaning there in the law and so theirs and ours are alike insignifying sealing exhibiting to the party an interest in Christ as in the Law so in the Gospel Here they are alike in degree they differ but for the kinde they are the same This I proved to you I will cleare it by reason In 1 Cor. 10.1 2 3 4. I would not have you ignorant that all our fathers were under the Cloud and all passed through the Sea c. I wil shew you the scope of the Apostle His aim is to pull a way the carnall confidence which they placed in their priviledges which they thought would preserve them from plagues They could say we have Baptisme and the Supper of the Lord we eate the flesh of Christ and drink his blood and are advanced so that we shall be preserved from such plagues No saith the Apostle these will not doe it for I can shew you a people had these as well as you which were overthrowne and destroyed in the wildernesse they were as eminent as you and yet they were destroyed they had the Cloud and the Sea as well as you have Baptisme and they had Manna and the water out of the Rock as well as you have bread and wine in the Supper of the Lord yet their priviledges would not preserve them no more will yours preserve you This is the meaning of God in the words so as it is a folly for us to think if we sin as they did that we should not be plagued as they were They that are truly said to be truly baptized in the right use of their Sacraments their Sacraments are the like with ours but so they are said to be by the Spirit of God Thry were baptized are the words of the Text and therefore if we should deny it we deny the words of the Spirit of God which is blasphemy to doe The reason lies in the phrase not because the signes are the same though the same thing be signified instead of Baptisme is the Cloud and Sea the red Sea held forth the like good to them as ours to us the force is the same there is the like vertue in the one as in the other They are the flesh of Christ and drank the blood of Christ as we do The Manna and the Water out of the Rock was the same with our Supper of the Lord for the good of the Suuper is Christ he is there and our spirits feast His flesh is meat indeed and his blood is drink indeed the whole does signifie and exhibit CHRIST it is like ours the elements are not the same but there is the same spirituall food and they seale up the same Christ to them as to us Christ is presented as spirituall refreshing to them and us It is a dream of Bellarmine they were not the same with ours for though theirs were extraordinary yet that hinders not the Argument we look at it as a Sacrament not at the extraordinarinesse of it The third Argument That sense that overthrowes the sense of the Apostle that is to be rejected But to say that Israel did not enjoy the same priviledges in the kind of them is to make the sense of the Apostle void and therefore it is to be rejected The Jewes provoking God shall be punished so shall you It had been easie to have answered they are not of that excellency that ours be and therefore though theirs could not preserve them ours may But now if yee attend the mind of God it is cleare theirs are the same with outs in the kinde of them And this is the first thing that may prevent all cavils The second is from that Rom 4 11. Abraham received the signe of Circumcision as the seale of the righteousnesse of faith c. that is the righteousnesse of Christ received by faith sealed by circumcision that was the seale of the righteousnesle of faith by Gods appointment so as they have spirituall efficacy with baptisme they have the utmost power a Sacrament hath to signifie seale and exhibite the spirituall good of the covenant of Grace it is a seale God appointed and it doth exhibit When a man hath set to his Seale he stands ingaged this promise he doe accomplish Every promise a man makes if he perform it not it is because he is feeble and cannot or because he is unfaithfull and will not but these cannot befall God so there is exhibition where there is sealing if it be appointed for the same and baptisme can doe no more but signifie seale and exhibit so is circumcision a covenant of Faith so there is no gainsaying but the Argument is plain in the Text. I will make some collections 1. Hence it is plain that Abraham had was the covenant of the Gospel and Grace It is proved thus That which was the Covenant of the righteousnesss of faith is the covenant of the Gospel that this is so we may see it by the Apostle If it be of workes it is not of faith if it be of faith it is not of workes Rom. 3 But Abrahams covenant is a covenant of the righteousnesse of faith That which circumcision sealed was a covenant to Abraham to say it was a carnall covenant is grosse and to say it was not a covenant of Faith is to deny the text and dig it up by the roots So we see that it was a covenant of grace 2. The Sacraments in the old Testament require and presume and presuppose in the right use of them Faith in the receiver as being the righteousnesse of God I know not how any can deny it it is so clear theirs did require faith as well as ours doe The efficacie of a Sacrament rightly used is to seale up our salvation but abused it sealts up our condemnation The right use of it is to establish our hearts but the abuse of it doth hasten our condemnation 3. Some persons my rightly use a Sacrament with allowance from God and may receive the good thereof that have not the exercise of reason as Infants as we may see in Abrahams time And this will give an answer to all them that shall say How can infants get good by Baptisme when they have not the use of reason Abrahams children had the good of the Sacrament sealed up unto them and yet they had not the use of reason yet they had a right

is baptized c. But he that believeth not c. And Eph. 5.26 That he might sanctifie it and cleanse it by water through the word 2. The Sacraments as instruments put forth a spirituall efficacie when they are lawfully used according to God but not when they are abused in an unlawfull manner and unworthily received then they doe not put forth any spirituall efficacie Thus the Supper of the Lord puts forth spirituall efficacie when it is ordered in a lawfull manner as the Apostle saith Is is not the communion of the body of Christ And the Cup of blessing is the same and yet be that receives is 〈◊〉 ●●rthily eates and drinkes his own damnation and makes himselfe guilty of the body and blood of Christ because he abuses the seale He that abuses the Kings seale is punished and therefore much more these The Gospel is the power of God to salvation but it must bee mixed with faith and then it is the savour of life unto life but without it is the savour of death unto death And so is the Sacrament therfore when a thing is lawfully done it is no sinne but if it be abused then it is sinfull therefore that the Sacrament is abused it is from sinne but the spirituall work of a Sacrament helps forward to salvation 3 The spirituall efficacy a Sacrament puts forth is not as a Physicall instrument but as a Morall I put it in these termes that I might cleare it up in their termes which they use which darken the truth Now see the explication Instruments are of a double nature some have qualities inherent that is sticking in them by nature as some physicall hearbs are of a purging nature others comfortable they have it in their nature put into them so to work and it abides in them but other are made serviceable by Art they are made sharp or sweet Or in tooles some are made sharp fit for use as a bone wil not cut our bread but we must have something made sharp so things are made physicall either by Nature or by Art The Papists call it Physicall in the Sacrament they say the Sacraments work naturally if taken they have a quality to convey grace the Sacrament taken they say will worke of it selfe but it is a grosse conceit to satisfie a carnall heart then a drunken wretch must have grace if he can but have the use of the Sacrament Thus the Papists derogate from Christ by making a quality to be inherent in the Sacraments to convey grace into any man that receives them The 2d distinction is they are morally good as some instruments that have no power of themselves but as they are stated by way of ordination as he that uses them doth appoint them As a piece of wax is appointed to seale up a bargain the Wax conveys nothing it is appointed to be a witnesse to set forth the truth as the party is ingaged according to agreement as Elijahs Cloke divided the waters it was not in the Cloke but it was a signe to intimate that God would be with him So the Brasen Serpent was appointed of God for the people that were stung by looking on it they should be healed there was no vertue in the brasse to heale them for afterwards in He●●ekiahs dayes he called it Nehushtan a piece of brasse But by Gods institution God used it as a meanes to work by but the vertue was in himselfe there was no inherent vertue in the brasse but God appointed it for this end as a morall instrument 4 When the Sacraments are thus taken for such an end and to such a work there is a divine vertue goes along with them for that end the same power that did appoint them will goe along with them and will work in them for that end There be three things in the institution of them 1 God appointing them out according to his will in wisdome and power the bread signifying the body of Christ as meat the water signifying the blood of Christ washing a way the guilt and filth of our sins the wisdome and good pleasure of God going along with them for that end 2 They are seales of Gods ingagement to man that is signified by these his Faithfulnesse and Truth alwayes goe with it Rom. 4. It is called The Seale of the Righteousnesse of Faith So as it is as sure as that 3 There is the accomplishment and performance thereof here shall we find the good Spirit of God going along with this ordinance to see it done Matth. 3 11. He shall baptize you with the holy Ghost c. And Rom. 2.29 That is Circumcision that is of the heart c. So as the Sacrament is stated for that use it hath alway this the good Spirit of God going along with it carrying it to the understanding it signifies all spirituall good to the understanding to a man that worthily receives it it carries it sacramentally So as it is plain no man can institute a Sacrament to have the good of it as the Seale the Spirit of God must make good Gods engagement so as the heart cannot get away from the goodnesse 3 The Sacrament exhibits grace so the Spirit of God go along with it and see it accomplished thus theirs is the same with ours for theirs and ours comunicate the vertue of it by the Spirit of God And hence it followes that it is of force as under the motion of that blessed Spirit so that there is no more of the Bread nor of the Wine that have this fruit but so much as is used to this end And as the Brazen Serpent was not of that use to heale but at that time the Lord had set it apart for that use and therefore afterwards it was called Nehushtan Hence followes a threefold collection 1 Hence this will bee a meanes to ●●se and help you to see how the Spirit can work in Baptisme The main worker is the Spirit all is possible to him he can secretly doe it to a childe he is not confin'd to our work he can overshadow the heart of a Child as he did the Virgin 2 In the manner of the working in which we may see foure thing for our help 1 The Sacrament of Baptisme is a seale of our first entrance and the Supper is our nourishing in the family of Christ And this being the scope of Baptisme sealing our first work into Christ that whereby we are implanted into Christ in which work we are meetly passive but when wee are setled on Christ the truth is this wee have a gracious principle put into us and so we work by our selves and by the help of the Spirit but at the first the Spirit makes us willing that we may will it This is the confession of all our orthodox Divines 2 In this first grace wherein we are passive God works in us without us all the workes we are passive in 3 Hence we may see the Spirit may as well seale