[The ax laid to the root, or, One blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of Holy Scripture, Mat. 3, 10].
or Children of Believers, according to the Flesh, is no Ground for Church-Membership, 'tis no Argument to be admitted into the Gospel-Church, or to Gospel-Baptism.
or Children of Believers, according to the Flesh, is no Ground for Church membership, it's no Argument to be admitted into the Gospel-church, or to Gospel-Baptism.
and legally removed, and took away? Why, now since these Two Rites had a Being together, I affirm (as I have formerly done) one could not be the Type of the other.
and legally removed, and took away? Why, now since these Two Rites had a Being together, I affirm (as I have formerly done) one could not be the Type of the other.
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Answ. I Answer, Tho' Infants were in Covenant under the Law, in the Legal Church of the Jews, and that by God's Appointment. Gen. 17.7. which is not denied:
Answer I Answer, Though Infants were in Covenant under the Law, in the Legal Church of the jews, and that by God's Appointment. Gen. 17.7. which is not denied:
Yet, what of this? their being once Members of the Iewish Church, doth not prove them to be Members of the Gospel Church: They had then many outward Privileges, which we, under the Gospel, have not;
Yet, what of this? their being once Members of the Jewish Church, does not prove them to be Members of the Gospel Church: They had then many outward Privileges, which we, under the Gospel, have not;
if so, I will not undertake to prove them cast out, but I am sure at the Dissolution of the National Church of the Jews, they lost their Right of Church Membership;
if so, I will not undertake to prove them cast out, but I am sure At the Dissolution of the National Church of the jews, they lost their Right of Church Membership;
Thus I find Mr. Iohn Flavel, expresses himself in his Vindiciarum Vindex (in Answer to Mr. Philip Cary ) pag. 214. viz. If Circumcision be part of the Ceremonial Law,
Thus I find Mr. John Flavel, Expresses himself in his Vindication Vindex (in Answer to Mr. Philip Carry) page. 214. viz. If Circumcision be part of the Ceremonial Law,
Answ. 1. I Answer, It argues these Men are hard put to it, since they are forced to fly to such an Argument as this, to prove Circumcision to be a Gospel Covenant, I shall not now enter upon the Debate,
Answer 1. I Answer, It argues these Men Are hard put to it, since they Are forced to fly to such an Argument as this, to prove Circumcision to be a Gospel Covenant, I shall not now enter upon the Debate,
2. Yet their Work lies not so much in that neither, as it doth in this Respect, viz. They are to prove, That the Ceremonial Law was part of the Covenant of Grace, which,
2. Yet their Work lies not so much in that neither, as it does in this Respect, viz. They Are to prove, That the Ceremonial Law was part of the Covenant of Grace, which,
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but, Where is the Ceremonial Law •o called? (2.) It gave the Children of Israel an Assurance of the Sinai •ovenant, and that the Apostle calls, The great,
but, Where is the Ceremonial Law •o called? (2.) It gave the Children of Israel an Assurance of the Sinai •ovenant, and that the Apostle calls, The great,
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and had •e like Promises annexed to it, upon their Obedience, and the same •hreatning upon their Disobedience. (4.) It obliged those, who were Cir•umcised, to keep the said Law. Gal. 5.3.
and had •e like Promises annexed to it, upon their obedience, and the same •hreatning upon their Disobedience. (4.) It obliged those, who were Cir•umcised, to keep the said Law. Gal. 5.3.
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Secondly, Was not the Ceremonial Law, a Part of that Law St. Paul •alls, The Hand-Writing of Ordinances that was against us, which was contrary 〈 ◊ 〉 us,
Secondly, Was not the Ceremonial Law, a Part of that Law Saint Paul •alls, The Handwriting of Ordinances that was against us, which was contrary 〈 ◊ 〉 us,
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3. That the Ceremonial Law was part of the First Covenant, 'tis evident, Heb. 9.1, 2. Then verily, the First Covenant had also Ordinances of Divine Service, and Worldly Sanctuary.
3. That the Ceremonial Law was part of the First Covenant, it's evident, Hebrew 9.1, 2. Then verily, the First Covenant had also Ordinances of Divine Service, and Worldly Sanctuary.
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The Old Covenant comprehended not only the Sinai ministration, as a Covenant of Works, ( do this, and live ) but also the whole Mosaical Oeconomy, and Aronical Priesthood, Sacrifices, and all manner of shadowing Rites and Ordinances whatsoever, amongst which Old Covenant Rites,
The Old Covenant comprehended not only the Sinai ministration, as a Covenant of Works, (do this, and live) but also the Whole Mosaical Oeconomy, and Aronical Priesthood, Sacrifices, and all manner of shadowing Rites and Ordinances whatsoever, among which Old Covenant Rites,
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or Legal Ordinances, Circumcision was one of the chief; so that this makes against them. 4. All the Holiness and Sanctification of the Ceremonial Law, only appertained to the Flesh,
or Legal Ordinances, Circumcision was one of the chief; so that this makes against them. 4. All the Holiness and Sanctification of the Ceremonial Law, only appertained to the Flesh,
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What tho' it was dedicated by Blood, it was but Typical Blood, Blood of Bulls, and Goats, that could not take away Sin, purge the Conscience, nor make any thing perfect.
What though it was dedicated by Blood, it was but Typical Blood, Blood of Bulls, and Goats, that could not take away since, purge the Conscience, nor make any thing perfect.
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Mr. Elton on Colossians, speaking of Col. 2. ver. 14. puts forth this Question, viz. Quest. How were the Legal Ceremonies of the Jews a Hand-Writing of Ordinances.
Mr. Elton on colossians, speaking of Col. 2. ver. 14. puts forth this Question, viz. Quest. How were the Legal Ceremonies of the jews a Handwriting of Ordinances.
Answ. I answer ( saith he ) they were so, in regard of their Use to the Jews, who, in using them (as it were) Subscribed to their own Guiltiness of Death and Damnation.
Answer I answer (Says he) they were so, in regard of their Use to the jews, who, in using them (as it were) Subscribed to their own Guiltiness of Death and Damnation.
For they, evident it is, were bound exactly to keep all the Laws, Statutes and Ordinances, of that Law; (which, I think a Learned Man says were more then 300) nay,
For they, evident it is, were bound exactly to keep all the Laws, Statutes and Ordinances, of that Law; (which, I think a Learned Man Says were more then 300) nay,
and if they continued not in doing all these Things, they were Cursed when they sate down, and when they rose up, whe• they went abroad, and when they came home: see Deut, 27.20, to 26. Gal. •• 10. Cursed is he that continueth not in all things that are written in the Book of t•• Law to do them.
and if they continued not in doing all these Things, they were Cursed when they sat down, and when they rose up, whe• they went abroad, and when they Come home: see Deuteronomy, 27.20, to 26. Gal. •• 10. Cursed is he that Continueth not in all things that Are written in the Book of t•• Law to do them.
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or Obligation of Conviction, Accusation, and Condemnation to the Jews, binding them farther to the Curse of the Moral Law, it was no part of the Covenant of Grace;
or Obligation of Conviction, Accusation, and Condemnation to the jews, binding them farther to the Curse of the Moral Law, it was no part of the Covenant of Grace;
Answ. I Answer, This I am persuaded, is the grand Cause of their great boldness and mistake, in affirming the Covenant of Circumcision was the Covenant of Grace;
Answer I Answer, This I am persuaded, is the grand Cause of their great boldness and mistake, in affirming the Covenant of Circumcision was the Covenant of Grace;
for if Mr. Flavel, and the rest of our Brethren, are right in this Assertion, i. e. That God gave himself in Circumcision to Abraham, and to all his Seed, to be their God, by way of special Interest, they say a great deal, but this we deny.
for if Mr. Flavel, and the rest of our Brothers, Are right in this Assertion, i. e. That God gave himself in Circumcision to Abraham, and to all his Seed, to be their God, by Way of special Interest, they say a great deal, but this we deny.
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and that also, before he entered into the said Covenant of Circumcision with him, and his natural Seed; see Gen. 12.3. Gen. 15.1. I am thy shield, and thy exceeding great Reward ;
and that also, before he entered into the said Covenant of Circumcision with him, and his natural Seed; see Gen. 12.3. Gen. 15.1. I am thy shield, and thy exceeding great Reward;
2 dly, 'Tis for ever to be noted, that this special Interest in God, he obtained through Faith, in the Free Promise (which is the Covenant of Grace God made with him) And the Apostle plainly shews, in Rom. 4.9, 10. That this Blessedness, he (in the Negative) received not in the Covenant of Circumcision, but in Uncircumcision.
2 dly, It's for ever to be noted, that this special Interest in God, he obtained through Faith, in the Free Promise (which is the Covenant of Grace God made with him) And the Apostle plainly shows, in Rom. 4.9, 10. That this Blessedness, he (in the Negative) received not in the Covenant of Circumcision, but in Uncircumcision.
but in uncircumcision, ver. 10. I cannot but wonder at the darkness of those Men, who affirm, That Abraham received special Interest in God, in the Covenant of Circumcision;
but in uncircumcision, ver. 10. I cannot but wonder At the darkness of those Men, who affirm, That Abraham received special Interest in God, in the Covenant of Circumcision;
3. And let it also be noted, That the same Apostle excludes Abraham 's natural Seed as such, (with whom the Covenant of Circumcision was made) from this special Blessing of special Interest in God, in Rom. 9.5. Not as though the word of God hath taken none effect, for they are not all Israel, which are of Israel;
3. And let it also be noted, That the same Apostle excludes Abraham is natural Seed as such, (with whom the Covenant of Circumcision was made) from this special Blessing of special Interest in God, in Rom. 9.5. Not as though the word of God hath taken none Effect, for they Are not all Israel, which Are of Israel;
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so as to have God to be their God, by vertue of the Covenant of Grace made with Abraham ) But in Isaac shall thy seed be called, ver. 7. That is, they which are the children of the fl•sh, these are not the children of God;
so as to have God to be their God, by virtue of the Covenant of Grace made with Abraham) But in Isaac shall thy seed be called, ver. 7. That is, they which Are the children of the fl•sh, these Are not the children of God;
but that those, whom the Apostle calls the Children of the Flesh (whom he denies to have any Interest in God as such) the Covenant of Circumcision did belong unto,
but that those, whom the Apostle calls the Children of the Flesh (whom he Denies to have any Interest in God as such) the Covenant of Circumcision did belong unto,
therefore I may from hence, with the greatest boldness imaginable, affirm, That in the Covenant of Circumcision, God did not make over himself to be Abraham 's God,
Therefore I may from hence, with the greatest boldness imaginable, affirm, That in the Covenant of Circumcision, God did not make over himself to be Abraham is God,
Answ. I do not deny it, but not by way of special Interest (that is, the thing we differ in) so he was not the God of his Seed as such, according to the Nature of the Covenant of Grace,
Answer I do not deny it, but not by Way of special Interest (that is, the thing we differ in) so he was not the God of his Seed as such, according to the Nature of the Covenant of Grace,
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I do not say neither, that ever God made himself over to Men, to be their God, by way of special Interest, upon the Terms of the Sinai Covenant, that was impossible for them to Answer, (nor can I believe, notwithstanding what Mr. Flavel has affirmed, that my Reverend Brother, Mr. Philip Cary, will assert any such thing) the Inheritance was not by the Law.
I do not say neither, that ever God made himself over to Men, to be their God, by Way of special Interest, upon the Terms of the Sinai Covenant, that was impossible for them to Answer, (nor can I believe, notwithstanding what Mr. Flavel has affirmed, that my Reverend Brother, Mr. Philip Carry, will assert any such thing) the Inheritance was not by the Law.
1. Therefore we are to consider, That God may be said to be the God of a People, in a Covenant way, Two manner of ways. 1 st. By the Free Promise, or Covenant of Grace in a spiritual Gospel Sense, which gives special and Soul-saving Interest in him,
1. Therefore we Are to Consider, That God may be said to be the God of a People, in a Covenant Way, Two manner of ways. 1 Saint. By the Free Promise, or Covenant of Grace in a spiritual Gospel Sense, which gives special and Soul-saving Interest in him,
He took them into a visible external Covenant Church-State, and separated them from all other People and Nations in the World, to be a peculiar People (in that Covenant) unto himself;
He took them into a visible external Covenant Church-State, and separated them from all other People and nations in the World, to be a peculiar People (in that Covenant) unto himself;
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God there makes a Promise to Israel and Iudah, that he would make a New Covenant, Not according to the covenant I made with their fathers in the day that I took them by the hand, to bring them out of the land of Egypt (which covenant they break,
God there makes a Promise to Israel and Iudah, that he would make a New Covenant, Not according to the Covenant I made with their Father's in the day that I took them by the hand, to bring them out of the land of Egypt (which Covenant they break,
And thus God became as an Husband to them, i. e. He fed them, and took special care of them, and to lead them with great Bowels in the Wilderness, and bestowed the Land of Canaan upon them, with other Temporal Blessings, according as it was promised to them in the Covenant of Circumcision:
And thus God became as an Husband to them, i. e. He fed them, and took special care of them, and to led them with great Bowels in the Wilderness, and bestowed the Land of Canaan upon them, with other Temporal Blessings, according as it was promised to them in the Covenant of Circumcision:
as the Sign, or Token thereof, with many Ecclesiastical and Civil Rites. And this is further confirmed by a Reverend and Learned Writer: Howbeit from the strict Connexion of this 7th. verse with the 6th. and the Assurance here given, that God will establish his Covenant with Abraham 's Seed, to be their God:
as the Signen, or Token thereof, with many Ecclesiastical and Civil Rites. And this is further confirmed by a Reverend and Learned Writer: Howbeit from the strict Connexion of this 7th. verse with the 6th. and the Assurance Here given, that God will establish his Covenant with Abraham is Seed, to be their God:
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nor yet the Principal Blessing bestowed on them therein, but rather the forming them into a Church State, with the establishing of the Ordinances of publick Worship among them, wherein they should walk in Covenant Relation to God, as his peculiar People:
nor yet the Principal Blessing bestowed on them therein, but rather the forming them into a Church State, with the establishing of the Ordinances of public Worship among them, wherein they should walk in Covenant Relation to God, as his peculiar People:
Understand it still ( saith he ) of the Old Covenant, wherein they had their peculiar Right and Privilege, no less can be intended in this, I will be a God unto them, in their Generations ;
Understand it still (Says he) of the Old Covenant, wherein they had their peculiar Right and Privilege, no less can be intended in this, I will be a God unto them, in their Generations;
and it is also made more evident by the following Account that is given of this Transaction, with respect to Isaac and Ishmael, Gen. 17.18, 21. When the Lord had promised unto Abraham a Son, by Sarah, whose Name should be called Isaac, he thus prayed, O that Ishmael might live before thee!
and it is also made more evident by the following Account that is given of this Transaction, with respect to Isaac and Ishmael, Gen. 17.18, 21. When the Lord had promised unto Abraham a Son, by Sarah, whose Name should be called Isaac, he thus prayed, Oh that Ishmael might live before thee!
for the Lord would have his Covenant Seed called by Isaac only: With him God would establish his Covenant, having appointed and chosen him alone, to be the Heir thereof, who was to be the Child of the Promise,
for the Lord would have his Covenant Seed called by Isaac only: With him God would establish his Covenant, having appointed and chosen him alone, to be the Heir thereof, who was to be the Child of the Promise,
It is plain therefore, that the Privilege of the Ecclesiastical, as well as the flourishing of the Civil States of Israel, did arise unto them out of the Covenant of Circumcision.
It is plain Therefore, that the Privilege of the Ecclesiastical, as well as the flourishing of the Civil States of Israel, did arise unto them out of the Covenant of Circumcision.
We conclude therefore ( saith he ) That notwithstanding the carnal Seed of Abraham, could not as such, claim a Right in the spiritual and eternal Blessings of the New Covenant,
We conclude Therefore (Says he) That notwithstanding the carnal Seed of Abraham, could not as such, claim a Right in the spiritual and Eternal Blessings of the New Covenant,
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Dr. Bates also, in his Sermon preach'd at Mr. Baxter 's Funeral, shews, That God may be said to be the God of a People, several manner of ways. 1. Upon the Account of Creation:
Dr. Bates also, in his Sermon preached At Mr. Baxter is Funeral, shows, That God may be said to be the God of a People, several manner of ways. 1. Upon the Account of Creation:
and thou art our potter, and we all are the work of thy hands, Isa. 64.8 2. Upon the Account of external Calling, and Profession, there is an intercurrent Relation of the Father and Son, between God and his People:
and thou art our potter, and we all Are the work of thy hands, Isaiah 64.8 2. Upon the Account of external Calling, and Profession, there is an intercurrent Relation of the Father and Son, between God and his People:
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but in an external Covenant with God, and so have no special Inte•est. — Moreover Sure none can deny, but, by gross Idolatry, the Israelites broke this Covenant;
but in an external Covenant with God, and so have no special Inte•est. — Moreover Sure none can deny, but, by gross Idolatry, the Israelites broke this Covenant;
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and yet, when they, in Ezekiel 's time, became guilty of vile Abominations, the Lord still claimed an Interest in their Children, by vertue of this Covenant.
and yet, when they, in Ezekielem is time, became guilty of vile Abominations, the Lord still claimed an Interest in their Children, by virtue of this Covenant.
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Lastly, 'Tis remarkable, that when God gave the Sinai Covenant, Exod. 20.1, 2. where he pleads Interest in them as his People, he mentions expresly, upon what account he so owned them;
Lastly, It's remarkable, that when God gave the Sinai Covenant, Exod 20.1, 2. where he pleads Interest in them as his People, he mentions expressly, upon what account he so owned them;
read the Text, I am the Lord thy God, which brought thee out of the land of Egypt, out of the House of Bondage, Thou shalt have no other Gods before me.
read the Text, I am the Lord thy God, which brought thee out of the land of Egypt, out of the House of Bondage, Thou shalt have no other God's before me.
nor house of spiritual Bondage, but literal Bondage, &c. In the Covenant of Works, (saith Reverend Mr. Cotton ) the Lord offered himself, upon a Condition of Works;
nor house of spiritual Bondage, but literal Bondage, etc. In the Covenant of Works, (Says Reverend Mr. Cotton) the Lord offered himself, upon a Condition of Works;
The Lord giving himself, &c. tho' it be but to work, yet he is pleased to receive them into some kind of relative Union expressed, Ier. 32.32. Which my Covenant they break, as though I was an Husband unto them.
The Lord giving himself, etc. though it be but to work, yet he is pleased to receive them into Some kind of relative union expressed, Jeremiah 32.32. Which my Covenant they break, as though I was an Husband unto them.
For the Righteousness of Faith and Works, are opposite; but Circumcision was the Seal of the Righteousness of Faith, Rom. 4.11. Ergo, pag. 220. 1 Answ. We Answer first, That the Text they bring, doth not call Circumcision the Seal of the Righteousness of Faith:
For the Righteousness of Faith and Works, Are opposite; but Circumcision was the Seal of the Righteousness of Faith, Rom. 4.11. Ergo, page. 220. 1 Answer We Answer First, That the Text they bring, does not call Circumcision the Seal of the Righteousness of Faith:
and Civil State, and Temporal Blessings, with their Possessing of the Land of Canaan. 3. Of the Circumcision of the Heart, for that it was a Sign of.
and Civil State, and Temporal Blessings, with their Possessing of the Land of Canaan. 3. Of the Circumcision of the Heart, for that it was a Signen of.
because Circumcised when but Eight Days old, and so were generally all his Seed, except you will mention such, who neglected to Circumcise their Children,
Because Circumcised when but Eight Days old, and so were generally all his Seed, except you will mention such, who neglected to Circumcise their Children,
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but to all, it could not be a Seal, as it was to Abraham, it being positively said, not to be a Seal of the Righteousness of their Faith, they should have after Circumcised,
but to all, it could not be a Seal, as it was to Abraham, it being positively said, not to be a Seal of the Righteousness of their Faith, they should have After Circumcised,
or they say nothing) And it farther appears by what the Apostle speaks, viz. That he might be the Father of them that believe, that were not Circumcised.
or they say nothing) And it farther appears by what the Apostle speaks, viz. That he might be the Father of them that believe, that were not Circumcised.
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If it had been in Circumcision, or after Circumcision, What Argument would there have been in the Case, i. e. That Abraham should be the Father of those that believe, that are not Circumcised.
If it had been in Circumcision, or After Circumcision, What Argument would there have been in the Case, i. e. That Abraham should be the Father of those that believe, that Are not Circumcised.
Therefore, in direct Opposition to what Dr. Ames speaks, as cited by Mr. Flavel, I must say, The main Drift and Scope of the Apostle's Argument from the Coherence of the Text, is to take off the Jews from seeking any spiritual Benefit from Circumcision,
Therefore, in Direct Opposition to what Dr. Ames speaks, as cited by Mr. Flavel, I must say, The main Drift and Scope of the Apostle's Argument from the Coherence of the Text, is to take off the jews from seeking any spiritual Benefit from Circumcision,
or the Law, but by Faith, only seeing; Abraham was Justified, and received the Righteousness of Christ, by Faith, before he was Circumcised, or without Circumcision;
or the Law, but by Faith, only seeing; Abraham was Justified, and received the Righteousness of christ, by Faith, before he was Circumcised, or without Circumcision;
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and his receiving Circumcision, sealed not only the Righteousness of Faith to him, which he had, being Uncircumcised, (and so to none else) but also, his being the Father of all that Believe, whether Circumcised, or not Circumcised.
and his receiving Circumcision, sealed not only the Righteousness of Faith to him, which he had, being Uncircumcised, (and so to none Else) but also, his being the Father of all that Believe, whither Circumcised, or not Circumcised.
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5. But again, it must be granted to belong to Abraham, only as a Seal, because St. Paul, speaking of Circumcision, Rom. 3.12. says, The chief Advantage, or Privilege, they had thereby, was, because that unto them was committed the Oracles of God.
5. But again, it must be granted to belong to Abraham, only as a Seal, Because Saint Paul, speaking of Circumcision, Rom. 3.12. Says, The chief Advantage, or Privilege, they had thereby, was, Because that unto them was committed the Oracles of God.
However, when he is a treating of the Privileges that come by Circumcision, surely he could not have forgotten this, viz. that it was a Seal of the Righteousness of Faith.
However, when he is a treating of the Privileges that come by Circumcision, surely he could not have forgotten this, viz. that it was a Seal of the Righteousness of Faith.
6. Let not Men mistake themselves any more, for evident it is, that Circumcision, as 'tis called a Seal to Abraham, so it did not seal to him something, which he then had not, but might have;
6. Let not Men mistake themselves any more, for evident it is, that Circumcision, as it's called a Seal to Abraham, so it did not seal to him something, which he then had not, but might have;
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But Sirs, pray what Blessings of the Covenant of Grace, doth Baptism now seal to your Infants? O, says one, the Covenant is theirs, it belongs to them,
But Sirs, pray what Blessings of the Covenant of Grace, does Baptism now seal to your Infants? Oh, Says one, the Covenant is theirs, it belongs to them,
and shall we deny them the Seal? what, not let them have a bit of Wax? But stay a little, you must first prove the Covenant of Grace, doth indeed belong to Believers Children as such,
and shall we deny them the Seal? what, not let them have a bit of Wax? But stay a little, you must First prove the Covenant of Grace, does indeed belong to Believers Children as such,
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A Seal, all Men know, makes firm and sure all the Blessings to the Person, to whom it is sealed, which are contained in the same Covenant, to which it is fixed:
A Seal, all Men know, makes firm and sure all the Blessings to the Person, to whom it is sealed, which Are contained in the same Covenant, to which it is fixed:
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8. Circumcision was so far from being a Seal of the Covenant of Grace to all, to whom it did b•long, that it sealed not all those outward Blessings to the Bond-men,
8. Circumcision was so Far from being a Seal of the Covenant of Grace to all, to whom it did b•long, that it sealed not all those outward Blessings to the Bondmen,
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2. And as the Promises of the New Covenant, will admit of no such partial Interest, (saith a Learned Author) so neither can this Opinion consist with the Analogy of Faith, in other Respects;
2. And as the Promises of the New Covenant, will admit of no such partial Interest, (Says a Learned Author) so neither can this Opinion consist with the Analogy of Faith, in other Respects;
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as well as the other, notwithstanding all Provisions of that Covenant, and Engagement of God therein, to make the Promise sure to all the Seed, Rom. 4.16.
as well as the other, notwithstanding all Provisions of that Covenant, and Engagement of God therein, to make the Promise sure to all the Seed, Rom. 4.16.
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4. All that are in the Covenant of Grace, (if they live) the Fruits of Faith and Holiness, will flow naturally from those sacred Habits, God hath by his spirit planted in them,
4. All that Are in the Covenant of Grace, (if they live) the Fruits of Faith and Holiness, will flow naturally from those sacred Habits, God hath by his Spirit planted in them,
The Truth is, such who are united to Christ, and have Faith in him, and so are actually in the Covenant of Grace, are also washed and purged from Sin,
The Truth is, such who Are united to christ, and have Faith in him, and so Are actually in the Covenant of Grace, Are also washed and purged from since,
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And therefore, (as the same Learned Author observes) as certain as any derive a New Covenant Rite from Christ for Pardon, they also receive a vital Influence from him,
And Therefore, (as the same Learned Author observes) as certain as any derive a New Covenant Rite from christ for Pardon, they also receive a vital Influence from him,
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or that the guilt of any Sin, can be pardoned to any Person, and yet that Sin retains its Dominion over them, is a Doctrine, I understand, not to be sound,
or that the guilt of any since, can be pardoned to any Person, and yet that since retains its Dominion over them, is a Doctrine, I understand, not to be found,
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5. To conclude with this, 'tis evident, these Men must, by their Notion, make every believing Parent to be (considered in respect of that Covenant made with Abraham ) a common Head and Father, not only to his own natural Seed,
5. To conclude with this, it's evident, these Men must, by their Notion, make every believing Parent to be (considered in respect of that Covenant made with Abraham) a Common Head and Father, not only to his own natural Seed,
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like as Abraham was so called, as there are believing Men in the World, and so a knowing, or knowledge of Men still after the Flesh, which the Apostle disclaims, 2 Cor. 5. 17. Besides, the Thing is usurp'd in it self:
like as Abraham was so called, as there Are believing Men in the World, and so a knowing, or knowledge of Men still After the Flesh, which the Apostle disclaims, 2 Cor. 5. 17. Beside, the Thing is usurped in it self:
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Answ. I Answer, 'Tis not unknown to our Opponants, that the Hebrew Word, for Everlasting, sometimes signifies no more then a long continuance. of time.
Answer I Answer, It's not unknown to our Opponants, that the Hebrew Word, for Everlasting, sometime signifies no more then a long Continuance. of time.
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— And so extensive was the Promise of God's peculiar Favours to the natural Seed of Abraham, and the original of their Claim there-from that the severity of that Law afterwards given to them, was so far restrained,
— And so extensive was the Promise of God's peculiar Favours to the natural Seed of Abraham, and the original of their Claim therefrom that the severity of that Law afterwards given to them, was so Far restrained,
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as that (notwithstanding their manifold breach of Covenant with God, and forfeiture of all legal Claim of their Right and Privileges in the Land of Canaan thereby) that they were never utterly cut off from that good Land,
as that (notwithstanding their manifold breach of Covenant with God, and forfeiture of all Legal Claim of their Right and Privileges in the Land of Canaan thereby) that they were never utterly Cut off from that good Land,
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And this shall be for an everlasting statute, &c. So that from hence 'tis very clear, that the Word Everlasting is to be taken sometimes with Restriction,
And this shall be for an everlasting statute, etc. So that from hence it's very clear, that the Word Everlasting is to be taken sometime with Restriction,
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the Covenant of Grace, being ordered in all things, and sure, 2 Sam. 23.5. 'Tis impossible this Covenant, and Covenant Blessings, which is comprehensive of all Grace here, and Glory hereafter, should referr to a certain Period of time;
the Covenant of Grace, being ordered in all things, and sure, 2 Sam. 23.5. It's impossible this Covenant, and Covenant Blessings, which is comprehensive of all Grace Here, and Glory hereafter, should refer to a certain Period of time;
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I do not say, in every respect, there is no difference between the Covenant of Works made with Adam, and that made with the Peop•e of Israel ▪ though the• differ not Essentially in Substance, 'tis all one and the same Covenant, viz. Requiring compleat and perfect Righteousness.
I do not say, in every respect, there is no difference between the Covenant of Works made with Adam, and that made with the Peop•e of Israel ▪ though the• differ not Essentially in Substance, it's all one and the same Covenant, viz. Requiring complete and perfect Righteousness.
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2. But the Second Edition, or Ministration of the Covenant of Works, given to the People of Israel, tho' in its Nature and Quality, it was a Covenant of Works,
2. But the Second Edition, or Ministration of the Covenant of Works, given to the People of Israel, though in its Nature and Quality, it was a Covenant of Works,
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Now, that the Sinai Covenant was a Covenant of Works, (as considered •n it self) notwithstanding the end and design of God therein, (I find many of our sound Protestant Divines do affirm) tho' given with a merciful and gracious intention ▪ or in subserviency to the Gospel.
Now, that the Sinai Covenant was a Covenant of Works, (as considered •n it self) notwithstanding the end and Design of God therein, (I find many of our found Protestant Divines do affirm) though given with a merciful and gracious intention ▪ or in subserviency to the Gospel.
Thirdly, The Law promised Life only, the Gospel Righteousness also. Fourthly, The Law required perfect Obedience, the Gospel, the Righteousness of Faith.
Thirdly, The Law promised Life only, the Gospel Righteousness also. Fourthly, The Law required perfect obedience, the Gospel, the Righteousness of Faith.
And in default, for satisfaction, everlasting Punishment, Gal. 3.10, 12. But the Gospel is grounded on the Righteousness of Christ, admitting Payment and Performance in another, in behalf of so many as receive it, Gal. 3.13.14. Bishop Usher's Summ and Substance of Christian Religion, p. 159. A multitude of Protestant Writers, I might produce, who all assert the same Doctrine.
And in default, for satisfaction, everlasting Punishment, Gal. 3.10, 12. But the Gospel is grounded on the Righteousness of christ, admitting Payment and Performance in Another, in behalf of so many as receive it, Gal. 3.13.14. Bishop Usher's Sum and Substance of Christian Religion, p. 159. A multitude of Protestant Writers, I might produce, who all assert the same Doctrine.
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Therefore, I wonder at Mr. Flavel 's Out-crys against Mr. Cary, as if it was impossible for the Saints to be under the Covenant of Works, under the former Dispensation,
Therefore, I wonder At Mr. Flavel is Outcries against Mr. cary, as if it was impossible for the Saints to be under the Covenant of Works, under the former Dispensation,
for Christ is not the end of the Law to all the World, (so as some erroneously assert, i. e. all are justified in God's sight, from the Curse of the Law) but he is only the end of the Law, touching Righteousness to every one that beleiveth, to them,
for christ is not the end of the Law to all the World, (so as Some erroneously assert, i. e. all Are justified in God's sighed, from the Curse of the Law) but he is only the end of the Law, touching Righteousness to every one that Believeth, to them,
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So that there's no Reason for him to say, (because we assert this) That the Godly, under that Dispensation, hung mid-way, betwixt Life, and Death, Justification, and Condemnation;
So that there's no Reason for him to say, (Because we assert this) That the Godly, under that Dispensation, hung midway, betwixt Life, and Death, Justification, and Condemnation;
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or Covenant of Works, were saved by Faith, in the Promise of Christ, or by the Covenant of Grace, Abraham (saith our Saviour) saw my Day, and was glad, so without Faith,
or Covenant of Works, were saved by Faith, in the Promise of christ, or by the Covenant of Grace, Abraham (Says our Saviour) saw my Day, and was glad, so without Faith,
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Therefore, (to conclude with this,) 'tis evident, the Covenant of Works, though but one, (as to the substance of it) yet there was several Ministrations of it;
Therefore, (to conclude with this,) it's evident, the Covenant of Works, though but one, (as to the substance of it) yet there was several Ministrations of it;
and so to their just Condemnation? And doth not the Apostle assert the same Thing? Rom. 3.19, 20. compared with Rom. 7.13. Gal. 3.19. But saith Bishop Usher. Quest.
and so to their just Condemnation? And does not the Apostle assert the same Thing? Rom. 3.19, 20. compared with Rom. 7.13. Gal. 3.19. But Says Bishop Usher. Quest.
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and directly, applies it unto the Sinai Covenant, and to that of Circumcision, as all careful Readers, who read the Epistles to the Romans, Galatians, and to the Hebrews, may clearly find.
and directly, Applies it unto the Sinai Covenant, and to that of Circumcision, as all careful Readers, who read the Epistles to the Roman, Galatians, and to the Hebrews, may clearly find.
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yet nothing is more plain then that there were several distinct Additions of it, altho' we say, the Promise or Gospel Covenant, was one and the same, in all Ages, in respect of the Things promised, with the Nature and Quality thereof;
yet nothing is more plain then that there were several distinct Additions of it, although we say, the Promise or Gospel Covenant, was one and the same, in all Ages, in respect of the Things promised, with the Nature and Quality thereof;
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The Substance, and Essential Part of this Gospel Covenant, as to the Promises of it, is Christ, Faith, a New Heart, Regeneration, Remission of Sins, Sanctification, Perseverance, and everlasting Life:
The Substance, and Essential Part of this Gospel Covenant, as to the Promises of it, is christ, Faith, a New Heart, Regeneration, Remission of Sins, Sanctification, Perseverance, and everlasting Life:
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But now, because there were so many Additions, or Ministrations of the Gospel, or New Covenant, Doth it follow, there are so many New Covenants? This being so, Mr. Flavel hath done nothing to remove Mr. Cary 's Arguments, but they stand firm:
But now, Because there were so many Additions, or Ministrations of the Gospel, or New Covenant, Does it follow, there Are so many New Covenants? This being so, Mr. Flavel hath done nothing to remove Mr. Carry is Arguments, but they stand firm:
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how could it have been Paul's Liberty so to do? saith Mr. Flavel, which he asserts it was, Gal. 2.3, 4. p. 226. Answ. 1. That Circumcision did oblige the Jews to keep the whole Law, is evident, Gal. 5.3. and, as I hinted before, our Learned Annotators, on the said place, speak the same Thing positively.
how could it have been Paul's Liberty so to do? Says Mr. Flavel, which he asserts it was, Gal. 2.3, 4. p. 226. Answer 1. That Circumcision did oblige the jews to keep the Whole Law, is evident, Gal. 5.3. and, as I hinted before, our Learned Annotators, on the said place, speak the same Thing positively.
Obj. But did not the Fathers then, by being Circumcised, acknowledge themselves Debtors to the Law? ( he Answers ) Yes, they did acknowledge themselves bound to the observation of it,
Object But did not the Father's then, by being Circumcised, acknowledge themselves Debtors to the Law? (he Answers) Yes, they did acknowledge themselves bound to the observation of it,
but they were discharged from that Obligation, by believing in Christ, who was made a Curse for them, that he might redeem them from the Curse of the Law. Thus Pool 's Annotations.
but they were discharged from that Obligation, by believing in christ, who was made a Curse for them, that he might Redeem them from the Curse of the Law. Thus Pool is Annotations.
and therefore, it could not oblige him, Paul well knew, to keep the Law. Sith no Law, in its own Nature, can oblige any Person, according to the Nature,
and Therefore, it could not oblige him, Paul well knew, to keep the Law. Sith no Law, in its own Nature, can oblige any Person, according to the Nature,
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but for other Politick Reasons, in complying with the weakness of some Jewish Christians: After the same manner he submitted to some other Rites also, of the Ceremonial Law,
but for other Politic Reasons, in complying with the weakness of Some Jewish Christians: After the same manner he submitted to Some other Rites also, of the Ceremonial Law,
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and succeed in their Privileges, and so their Seed are Holy, with an external relative Covenant Holiness, Rom. 11.16. and therefore, may be Baptized, and have Right to Church Membership.
and succeed in their Privileges, and so their Seed Are Holy, with an external relative Covenant Holiness, Rom. 11.16. and Therefore, may be Baptised, and have Right to Church Membership.
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First, Because Baptism is of mere positive Right, nothing but a Command, Example, or some well grounded Authority from Christ, that can give them a Right thereto.
First, Because Baptism is of mere positive Right, nothing but a Command, Exampl, or Some well grounded authority from christ, that can give them a Right thereto.
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and taken into the Church, as being in an external relative Covenant? Holy Mr. Tho. Goodwin (as I find him quoted by a Learned Writer, in a Book called Two Treatises, p. 6•.) saith, In the New Testament, there is no other Holiness spoken of,
and taken into the Church, as being in an external relative Covenant? Holy Mr. Tho. Goodwyn (as I find him quoted by a Learned Writer, in a Book called Two Treatises, p. 6•.) Says, In the New Testament, there is no other Holiness spoken of,
for Jewish Ordinances, and Church Membership. — But 3 We will now come to examine this Text of Holy Scripture, Rom. 11.16. There are various Interpretations of what is meant by the Root in this place. 1. Some understand it of the Covenant.
for Jewish Ordinances, and Church Membership. — But 3 We will now come to examine this Text of Holy Scripture, Rom. 11.16. There Are various Interpretations of what is meant by the Root in this place. 1. some understand it of the Covenant.
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their Old Church State, and Covenant being gone, they not believing in Christ, and so united to the True Olive, and the Gentiles by Faith, were grafted in;
their Old Church State, and Covenant being gone, they not believing in christ, and so united to the True Olive, and the Gentiles by Faith, were grafted in;
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they having obtained the Fatness of the Root, o• Faith, and Righteousness of Abraham, and of the Covenant of Grace made with him, who is called, The Father of all that believe.
they having obtained the Fatness of the Root, o• Faith, and Righteousness of Abraham, and of the Covenant of Grace made with him, who is called, The Father of all that believe.
A Learned Writer says, 1. The Holiness here meant, is First, in respect of God's Election, i. e. Holiness, personal and inherent in God's intention. 2. It is also a Holiness, derivative, not from any Ancestors,
A Learned Writer Says, 1. The Holiness Here meant, is First, in respect of God's Election, i. e. Holiness, personal and inherent in God's intention. 2. It is also a Holiness, derivative, not from any Ancestors,
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From hence it appears, There is nothing in this illustrious Scripture, for what these Men bring it, who think hereby to prove a Holiness, which the New Testament knows nothing of;
From hence it appears, There is nothing in this illustrious Scripture, for what these Men bring it, who think hereby to prove a Holiness, which the New Testament knows nothing of;
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Let therefore the Jews Covenant, standing before they were broken off (from being any more a Covenant People) be what it would, I am sure no Gentile is graften into Christ,
Let Therefore the jews Covenant, standing before they were broken off (from being any more a Covenant People) be what it would, I am sure no Gentile is graften into christ,
For they, amongst the Jews, who were True Believers, (or the spiritual Seed of Abraham ) who receiving Jesus Christ by Faith, were planted a new into the Gospel Church;
For they, among the jews, who were True Believers, (or the spiritual Seed of Abraham) who receiving jesus christ by Faith, were planted a new into the Gospel Church;
and between them, and Gentile Believers, there is no difference, since the middle Wall of Partition is broken down, Eph. 2.14. Jew, and Gentile, stand now by Faith, and not by external, relative Covenant Holiness.
and between them, and Gentile Believers, there is no difference, since the middle Wall of Partition is broken down, Ephesians 2.14. Jew, and Gentile, stand now by Faith, and not by external, relative Covenant Holiness.
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And, although under the Law, we deny not, but that the natural Seed, or Progeny of Abraham, were all Holy, with an External, Ceremonial, Typical Holiness;
And, although under the Law, we deny not, but that the natural Seed, or Progeny of Abraham, were all Holy, with an External, Ceremonial, Typical Holiness;
and consequently, they were then admitted to an external Participation of Church Privileges; yet now 'tis otherwise, Old things are passed away, and all things are become new ;
and consequently, they were then admitted to an external Participation of Church Privileges; yet now it's otherwise, Old things Are passed away, and all things Are become new;
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and manner of Admission into it, by external Birth, Privileges, or •••••ive Covenant Holiness; and 'tis very evident this was effected by the Death of Christ: See Eph. 2.14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
and manner of Admission into it, by external Birth, Privileges, or •••••ive Covenant Holiness; and it's very evident this was effected by the Death of christ: See Ephesians 2.14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
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Having abolished in his flesh, even the law of commandments, contained in ordinances, for to make in himself, of twain, one new man, so making Peace, vers. 15.
Having abolished in his Flesh, even the law of Commandments, contained in ordinances, for to make in himself, of twain, one new man, so making Peace, vers. 15.
And the poor Gentiles, they seeing themselves out of the Covenant, and so deemed Strangers and Foreigners, and without God in the World, they envied the Jews:
And the poor Gentiles, they seeing themselves out of the Covenant, and so deemed Strangers and Foreigners, and without God in the World, they envied the jews:
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And if the Jews external Birth-Privileges, were a Wall of Partition between them, and the Gentiles, let Men take heed how they set up another like Wall of Partition among them, who are Believers,
And if the jews external Birth-privileges, were a Wall of Partition between them, and the Gentiles, let Men take heed how they Set up Another like Wall of Partition among them, who Are Believers,
a little more fully, as I have formerly done, 'tis evident the Apostle, in the 9th. and 10th. Chapters to the Romans, is treating of the Election of Grace,
a little more Fully, as I have formerly done, it's evident the Apostle, in the 9th. and 10th. Chapters to the Roman, is treating of the Election of Grace,
And of this sort, God had 7000 in Elias 's Days, ver. 4. Even so, saith he, at this present time also there is a remnant according to the election of grace, ver. 5. Hence he says, What, then Israel hath not obtained, &c. but the Election hath obtained,
And of this sort, God had 7000 in Elias is Days, ver. 4. Even so, Says he, At this present time also there is a remnant according to the election of grace, ver. 5. Hence he Says, What, then Israel hath not obtained, etc. but the Election hath obtained,
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but that the Gentiles might not boast over them, the Apostle shews, There is ground left, to believe, all those that belong to the Election of Grace, shall, in God's due time, be brought in again,
but that the Gentiles might not boast over them, the Apostle shows, There is ground left, to believe, all those that belong to the Election of Grace, shall, in God's due time, be brought in again,
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By the First-fruits, may be meant, Isaac, Iacob, and all the Holy Patriarchs, for they were given to Abraham, as the First-fruits of the Covenant of Grace,
By the Firstfruits, may be meant, Isaac, Iacob, and all the Holy Patriarchs, for they were given to Abraham, as the Firstfruits of the Covenant of Grace,
And so they were according to the Flesh; (but were like those Branches in Christ, who bear no Fruit, Joh. 15.2, 3, 4. and therefore taken away ) he alludes, to the natural Seed of Abraham, to whom he stood, not,
And so they were according to the Flesh; (but were like those Branches in christ, who bear no Fruit, John 15.2, 3, 4. and Therefore taken away) he alludes, to the natural Seed of Abraham, to whom he stood, not,
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and the true Gospel Church, the Old being gone, quite rased, and taken away: They have now no Root to stand upon, having lost their Legal standing, and Privileges,
and the true Gospel Church, the Old being gone, quite rased, and taken away: They have now no Root to stand upon, having lost their Legal standing, and Privileges,
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or Seed of Abraham, as he was the Father of all the Faithful, or of all the Elect Seed, they must, of necessity, from hence be broken off, from being the People of God,
or Seed of Abraham, as he was the Father of all the Faithful, or of all the Elect Seed, they must, of necessity, from hence be broken off, from being the People of God,
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they are all Holy in his Account, and beleved for their Father's sake, with whom the Covenant of Grace was made for himself, and all his spiritual Seed:
they Are all Holy in his Account, and believed for their Father's sake, with whom the Covenant of Grace was made for himself, and all his spiritual Seed:
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as to that Text, in 1 Cor. 7.14. Else were your Children unclean, but now are they Holy — this is so fully answered in that late Treatise Entituled, The Rector Rectify'd, &c. that I shall speak nothing now to it;
as to that Text, in 1 Cor. 7.14. Else were your Children unclean, but now Are they Holy — this is so Fully answered in that late Treatise Entitled, The Rector Rectified, etc. that I shall speak nothing now to it;
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and of the Holiness of Legitimation, see pag. 134. to 140. so that there Mr. Rothwell hath his Arguments answered, touching Infants faedoral Holiness under the Law, &c.
and of the Holiness of Legitimation, see page. 134. to 140. so that there Mr. Rothwell hath his Arguments answered, touching Infants federal Holiness under the Law, etc.
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Answ. 'Tis not once to be supposed, but that the External or Temporal Privileges of the Iews under the Law, were more and larger (as well as Church-Membership) than those we have under the Gospel Dispensation,
Answer It's not once to be supposed, but that the External or Temporal Privileges of the Iews under the Law, were more and larger (as well as Church membership) than those we have under the Gospel Dispensation,
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since their Church was national, and their Promises and Privileges consisting in earthly Blessings: (as they were a People considered in that old Covenant Relation) for the Jewish Teachers or Priests of God had many external Privileges, which no Gospel Minister can once pretend unto.
since their Church was national, and their Promises and Privileges consisting in earthly Blessings: (as they were a People considered in that old Covenant Relation) for the Jewish Teachers or Priests of God had many external Privileges, which no Gospel Minister can once pretend unto.
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They had a lovely and fruitful Land given to them for their Inheritance, that flowed with Milk and Honey, they were promised outward Peace, Riches, and gathering of much Wealth, so are not we;
They had a lovely and fruitful Land given to them for their Inheritance, that flowed with Milk and Honey, they were promised outward Peace, Riches, and gathering of much Wealth, so Are not we;
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all that are to be admitted into the Gospel-Church, have only a Right by Regeneration (by the second Birth) and not by the first Birth, we are to expect Persecution and trouble in the World, and not Peace and Prosperity;
all that Are to be admitted into the Gospel-church, have only a Right by Regeneration (by the second Birth) and not by the First Birth, we Are to expect Persecution and trouble in the World, and not Peace and Prosperity;
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yet our Privileges are better and greater under the Gospel, than theirs were under the Law, the Gospel Covenant being established upon better Promises:
yet our Privileges Are better and greater under the Gospel, than theirs were under the Law, the Gospel Covenant being established upon better Promises:
which they, and theirs had then held forth, but in dark shadows, moreover the Par•ition Wall being now broken down, the Gospel Church is not confin'd to the one People or Nation only,
which they, and theirs had then held forth, but in dark shadows, moreover the Par•ition Wall being now broken down, the Gospel Church is not confined to the one People or nation only,
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what Privileges had the poor Gentiles under the Law, and their Children? Is not the matter well amended with us? Sir, this being so, what is become of your Rational Arguments,
what Privileges had the poor Gentiles under the Law, and their Children? Is not the matter well amended with us? Sir, this being so, what is become of your Rational Arguments,
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therefore 〈 ◊ 〉 Covenant of Works, or Condition of it. ( to this purpose Mr. Flavel speaks, pag. 231. Answ. I answer, though it should be granted, that Circumcision had such an End, yet that, that was the direct and primary End of it, he proves not;
Therefore 〈 ◊ 〉 Covenant of Works, or Condition of it. (to this purpose Mr. Flavel speaks, page. 231. Answer I answer, though it should be granted, that Circumcision had such an End, yet that, that was the Direct and primary End of it, he Proves not;
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but doth it therefore follow, those Ceremonies (and so Circumcision) did not appertain to that Ministration of the Covenant of Works God gave by Moses to the People of Israel, which is abrogated and done away.
but does it Therefore follow, those Ceremonies (and so Circumcision) did not appertain to that Ministration of the Covenant of Works God gave by Moses to the People of Israel, which is abrogated and done away.
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Wherefore, (as Mr. Cary well saith,) until they can prove the Sinai Covenant and Ceremonial Law, &c. not to be in their own Nature a Covenant of Works, this which they object here, has nothing in it;
Wherefore, (as Mr. Carry well Says,) until they can prove the Sinai Covenant and Ceremonial Law, etc. not to be in their own Nature a Covenant of Works, this which they Object Here, has nothing in it;
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and indeed Mr. Flavel seems to me to run upon a Mistake all along in his Answer to Mr. Cary, as if the latter makes no distinction between Adam 's Covenant of Works,
and indeed Mr. Flavel seems to me to run upon a Mistake all along in his Answer to Mr. cary, as if the latter makes no distinction between Adam is Covenant of Works,
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and of that Righteousness Man originally had, and lost; and of the Impossibility of his being justified, without such a compleat and perfect Righteousness:
and of that Righteousness Man originally had, and lost; and of the Impossibility of his being justified, without such a complete and perfect Righteousness:
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and that this must be by Blood, tho' not by blood of Bulls or Goats, but they might have understood, that by them, the Sacrifice and Blood of Christ was figured, could they have seen to the end, or purport of them.
and that this must be by Blood, though not by blood of Bulls or Goats, but they might have understood, that by them, the Sacrifice and Blood of christ was figured, could they have seen to the end, or purport of them.
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the first in Man's Innocency, answered the end of a Covenant of Works; the second Administration thereof could not give Life, nor was it given to that end,
the First in Man's Innocency, answered the end of a Covenant of Works; the second Administration thereof could not give Life, nor was it given to that end,
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Obj. 13. You cannot deny, but Circumcision sealed the Righteousness of Faith to Abraham, and how can you prove a Seal of the Covenant of Works can be applied to such a use and service? Thus Mr. Flavel, p. 234.
Object 13. You cannot deny, but Circumcision sealed the Righteousness of Faith to Abraham, and how can you prove a Seal of the Covenant of Works can be applied to such a use and service? Thus Mr. Flavel, p. 234.
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Answ. 1. I answer first, who of us say that Circumcision was a Seal of the Covenant of Works? there is a great difference between a Seal of a Covenant,
Answer 1. I answer First, who of us say that Circumcision was a Seal of the Covenant of Works? there is a great difference between a Seal of a Covenant,
and that which was given as a Sign or Token of that legal and external Covenant God made with all Abraham 's natural Seed as such, a•d that Circumcision was such a Sign we have before shewed;
and that which was given as a Signen or Token of that Legal and external Covenant God made with all Abraham is natural Seed as such, a•d that Circumcision was such a Signen we have before showed;
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as also of their having the Covenant or Law of Mount Sinai, and Land of Canaan given to them, &c. 2. But that Circumcision was a Seal of that Faith Abraham himself had, (not being yet Circumcised) and that he should be the Father of all that believe, Paul possibly affirms, Rom. 4.16. and yet it might well be of use to him also, as a Sign or Token of those other Covenant Rights and Blessings granted to his natural Off-spring, is evident.
as also of their having the Covenant or Law of Mount Sinai, and Land of Canaan given to them, etc. 2. But that Circumcision was a Seal of that Faith Abraham himself had, (not being yet Circumcised) and that he should be the Father of all that believe, Paul possibly affirms, Rom. 4.16. and yet it might well be of use to him also, as a Signen or Token of those other Covenant Rights and Blessings granted to his natural Offspring, is evident.
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3. And from hence we have proved, that Circumcision could not be so, a Seal of the Righteousness of Faith to any other Person or Persons, none having the like Faith before they were Circumcised, as Abraham had;
3. And from hence we have proved, that Circumcision could not be so, a Seal of the Righteousness of Faith to any other Person or Persons, none having the like Faith before they were Circumcised, as Abraham had;
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the Law in that place, is put strictly for the pure Law of Nature, and metatypically signified the Works of the Law, p. 235. Answ. 1. I suppose no Man besides Mr. Flavel, ever asserted such a thing as this is:
the Law in that place, is put strictly for the pure Law of Nature, and metatypically signified the Works of the Law, p. 235. Answer 1. I suppose no Man beside Mr. Flavel, ever asserted such a thing as this is:
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I would know how Circumcision (a meer positive Precept) came to be a part of the Pure Law of Nature? for 'tis evident, that the Law Paul contra-distinguisheth from the Righteousness of Faith, had Circumcision in it,
I would know how Circumcision (a mere positive Precept) Come to be a part of the Pure Law of Nature? for it's evident, that the Law Paul contradistinguisheth from the Righteousness of Faith, had Circumcision in it,
and had Circumcision appertained to the Righteousness of Faith, or been a Gospel Covenant, why doth he exclude it with the Law from being so counted? read v. 10, 11, 12, 13.
and had Circumcision appertained to the Righteousness of Faith, or been a Gospel Covenant, why does he exclude it with the Law from being so counted? read v. 10, 11, 12, 13.
what Law doth the Apostle speak of in the preceding Chapters, and also in this, see chap. 3.1, 2. is it not that he calls the Oracles of God, or Lively Oracles, Act. 7.38. given on Mount Sinai ? The Law of Nature, and the written Law contained in the two Tables ▪ are all one and the same Law;
what Law does the Apostle speak of in the preceding Chapters, and also in this, see chap. 3.1, 2. is it not that he calls the Oracles of God, or Lively Oracles, Act. 7.38. given on Mount Sinai? The Law of Nature, and the written Law contained in the two Tables ▪ Are all one and the same Law;
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but neither of them can give Life, nor justifie the Sinner in the sight of God, v. 20. Therefore neither of them are any part of the Covenant of Grace,
but neither of them can give Life, nor justify the Sinner in the sighed of God, v. 20. Therefore neither of them Are any part of the Covenant of Grace,
yet the Iews had the Advantage of the Gentiles, because their Law was wrote in far more legible Characters than the dimm Law of Nature, Rom. 3.2. as well as in many other respects.
yet the Iews had the Advantage of the Gentiles, Because their Law was wrote in Far more legible Characters than the dim Law of Nature, Rom. 3.2. as well as in many other respects.
2. That Principle which makes the Covenant of Grace less beneficial and extensive than the Covenant of Works, hinders the Propagation of the Christian Religion:
2. That Principle which makes the Covenant of Grace less beneficial and extensive than the Covenant of Works, hinders the Propagation of the Christian Religion:
To prove the Minor of this Argument, he adds another, viz. That Principle which allows not as great Immunities, Benefits and Privileges to the Covenant of Grace,
To prove the Minor of this Argument, he adds Another, viz. That Principle which allows not as great Immunities, Benefits and Privileges to the Covenant of Grace,
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but to proceed, he should have shewed what those Immunities and Benefits were in the Covenant o• Works, which we by denying Infants Baptism, render the Privileges of the Covenant of Grace to be less than those were:
but to proceed, he should have showed what those Immunities and Benefits were in the Covenant o• Works, which we by denying Infants Baptism, render the Privileges of the Covenant of Grace to be less than those were:
and also since the Covenant of Works is abrogated, what is there in your Arguments for the baptizing of Infants? For all Iewish Rites and Privileges may be forced upon the Christian World by this Argument of yours,
and also since the Covenant of Works is abrogated, what is there in your Arguments for the baptizing of Infants? For all Jewish Rites and Privileges may be forced upon the Christian World by this Argument of yours,
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2. His mentioning that Passage of Calvin, is remote to his purpose, he speaks of the Covenant of Grace made with Abraham, not of the Covenant of Works, which we say is not curtail'd by Christ's coming,
2. His mentioning that Passage of calvin, is remote to his purpose, he speaks of the Covenant of Grace made with Abraham, not of the Covenant of Works, which we say is not curtailed by Christ's coming,
Ans. 1. Is this that the Mountains have brought forth ? we were big in Expectation by your Title Page, wondering what new Notion or Arguments you had found out, from the Commission, Mat. 28.19, 20. or what your different Method should be to prove Infant Baptism — But truly Sir, the Log is still too heavy, you cannot lift it up — I see nothing new in your whole Tract,
Ans. 1. Is this that the Mountains have brought forth? we were big in Expectation by your Title Page, wondering what new Notion or Arguments you had found out, from the Commission, Mathew 28.19, 20. or what your different Method should be to prove Infant Baptism — But truly Sir, the Log is still too heavy, you cannot lift it up — I see nothing new in your Whole Tract,
and Calvin and all that came after him, have said nothing in calling Circumcision a Gospel Covenant. 2. But Sir, suppose the People of Israel had never been commanded by the Lord to Circumcise their Children till Moses came,
and calvin and all that Come After him, have said nothing in calling Circumcision a Gospel Covenant. 2. But Sir, suppose the People of Israel had never been commanded by the Lord to Circumcise their Children till Moses Come,
do you think they would have had ground from thence to have circumcised their Infants? whereas his Circumcision required the teaching of all Nations first,
do you think they would have had ground from thence to have circumcised their Infants? whereas his Circumcision required the teaching of all nations First,
before they were circumcised, of which Infants were not capable. 3. 'Tis evident, that our Saviour in his Great Commission, enjoineth no more to be baptized,
before they were circumcised, of which Infants were not capable. 3. It's evident, that our Saviour in his Great Commission, enjoins no more to be baptised,
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and Regeneration, (if your Doctrine be true) because the chief Thing they received in Baptism, you say, is divine Grace, viz. Regeneration, Adoption, and a Title to the Inheritance of eternal Life, p. 20. Sure those divine Habits can never be lost.
and Regeneration, (if your Doctrine be true) Because the chief Thing they received in Baptism, you say, is divine Grace, viz. Regeneration, Adoption, and a Title to the Inheritance of Eternal Life, p. 20. Sure those divine Habits can never be lost.
Obj. But you say, we neither regard, nor consider the chief Thing in Baptism, viz. The Testification, or Witness of the divine Benevolence, taking them into Covenant Protection,
Object But you say, we neither regard, nor Consider the chief Thing in Baptism, viz. The Testification, or Witness of the divine Benevolence, taking them into Covenant Protection,
but, What Proof do you give us to confirm it, from God's Word? You say right, we do not regard it indeed — Doth Baptism do all this? — 'Tis wonderful: How!
but, What Proof do you give us to confirm it, from God's Word? You say right, we do not regard it indeed — Does Baptism do all this? — It's wondered: How!
you can, by sprinkling a little Water on the Face of a Babe, it appears, change the evil, and vitious Habits, form Christ in the Soul, raise the Dead to Life,
you can, by sprinkling a little Water on the Face of a Babe, it appears, change the evil, and vicious Habits, from christ in the Soul, raise the Dead to Life,
so 'tis contrary to Reason, and without any rational Demonstration, as Reverend Stephen Charnock, (tho' a Paedo-Baptist,) shews, Many Men (saith he) take Baptism for Regeneration:
so it's contrary to Reason, and without any rational Demonstration, as Reverend Stephen Charnock, (though a Paedo-Baptist,) shows, Many Men (Says he) take Baptism for Regeneration:
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How can Water, an external Thing, work upon the Soul, in a Physical manner? neither can it be proved, That ever the Spirit of God, is tyed by any Promise, to apply himself to the Soul, in gracious Opperations,
How can Water, an external Thing, work upon the Soul, in a Physical manner? neither can it be proved, That ever the Spirit of God, is tied by any Promise, to apply himself to the Soul, in gracious Operations,
or e•se the Doctrine of Perseverance falls •o the Ground — And again he says, That some indeed say, That Regeneration is conferred in Bapti•m, upon the Elect;
or e•se the Doctrine of Perseverance falls •o the Ground — And again he Says, That Some indeed say, That Regeneration is conferred in Bapti•m, upon the Elect;
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and, whosoever are made Disciples, i. e. Do believe, and are baptised, shall be saved, Mark. 16.16 (Not that we suppose, Men can't be saved without Baptism;
and, whosoever Are made Disciples, i. e. Do believe, and Are baptised, shall be saved, Mark. 16.16 (Not that we suppose, Men can't be saved without Baptism;
To the Iew first, and also to the Gentiles, Rom. 1.16. Time would fail me, to sh•w how absurd your Notions are, to what almost all our Learned Protestant Divines, have wrote about the Covenant of Works. —
To the Iew First, and also to the Gentiles, Rom. 1.16. Time would fail me, to sh•w how absurd your Notions Are, to what almost all our Learned Protestant Divines, have wrote about the Covenant of Works. —
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and if so, What Benefit can any Infant receive by Baptism, (or rather Rantism) which is a mere humane Innovation? You confess, it was instituted by the Church,
and if so, What Benefit can any Infant receive by Baptism, (or rather Rantism) which is a mere humane Innovation? You confess, it was instituted by the Church,
And, as to that Custom among the Jews, (you speak of) p. 7, 8 of their Baptising Proselytes, I have fully Answer'd it, in my Treaty, called, The Rector Rectified, p. 24, 25. and in my Answer, to the Athenian Society.
And, as to that Custom among the jews, (you speak of) p. 7, 8 of their Baptizing Proselytes, I have Fully Answered it, in my Treaty, called, The Rector Rectified, p. 24, 25. and in my Answer, to the Athenian Society.
Sir, you go upon a Mistake all along, taking it for granted, That Circumcision, and other legal Rites, were great spiritual Privileges; for 'tis no such Thing:
Sir, you go upon a Mistake all along, taking it for granted, That Circumcision, and other Legal Rites, were great spiritual Privileges; for it's no such Thing:
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And therefore the Jews, did they believe in Christ, and see the Nature of, and Tendency of Circumcision, would never speak after that manner as you mention, in p. 9. ( Viz )
And Therefore the jews, did they believe in christ, and see the Nature of, and Tendency of Circumcision, would never speak After that manner as you mention, in p. 9. (Viz)
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and hath a Right to the Sign, &c. Answ. Sir, The Jewish Childrens Right to Circumcision, was not deferred, till their Parents made a profession of Faith;
and hath a Right to the Signen, etc. Answer Sir, The Jewish Children's Right to Circumcision, was not deferred, till their Parents made a profession of Faith;
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Answ. True, if Infant-Baptism doth make them Christians, you say right, it must follow, That the denying them Baptism, hinders the progress of the Gospel;
Answer True, if Infant baptism does make them Christians, you say right, it must follow, That the denying them Baptism, hinders the progress of the Gospel;
but if you know no other way, for the progress of the Gospel, then this, of making Christians by Baptism, God deliver the World, from your way of Christianing the Nations.
but if you know no other Way, for the progress of the Gospel, then this, of making Christians by Baptism, God deliver the World, from your Way of Christening the nations.
Grace must be implanted in the Soul before Baptism, or the Person has no Right to it, 'tis an outward Sign of an inward spiritual Grace, as your Church asserts:
Grace must be implanted in the Soul before Baptism, or the Person has no Right to it, it's an outward Signen of an inward spiritual Grace, as your Church asserts:
Christianity is another thing than what you seem to imagine, The Way is narrow, and the Gate is straight, — Regeneration is a difficult Work, it requires the Mighty Power of God to be put forth on the Soul;
Christianity is Another thing than what you seem to imagine, The Way is narrow, and the Gate is straight, — Regeneration is a difficult Work, it requires the Mighty Power of God to be put forth on the Soul;
nay, the same Power that God wrought in Christ, when he raised him from the dead, Ephes. 1.19, 20. As to Infants being capable of the Blessings of the Gospel,
nay, the same Power that God wrought in christ, when he raised him from the dead, Ephesians 1.19, 20. As to Infants being capable of the Blessings of the Gospel,
I have answered all you say upon that Account, in my Answer to Mr. Burkit. The Commission in the largest Extent, comprehends no more than such that are NONLATINALPHABET disciplized by the Preaching of the Gospel in all Nations:
I have answered all you say upon that Account, in my Answer to Mr. Burket. The Commission in the Largest Extent, comprehends no more than such that Are disciplized by the Preaching of the Gospel in all nations:
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As for our Brethren, called Congregational, I cannot tell what they mean by contending for the Practice of Paedo-Baptism, nor do I well know what their Sentiments are about it:
As for our Brothers, called Congregational, I cannot tell what they mean by contending for the Practice of Paedo-Baptism, nor do I well know what their Sentiments Are about it:
and until by actual Sins they violate their Rite and Privilege, abide Members thereof. (1.) Then I would know whether they have their Names in their Church-Book,
and until by actual Sins they violate their Rite and Privilege, abide Members thereof. (1.) Then I would know whither they have their Names in their Church book,
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or Register, as Members? And (2 dly, ) Whether they ever Excommunicate (or bring under any Church Censure) such of their Children who fall into scandalous Sins,
or Register, as Members? And (2 dly,) Whither they ever Excommunicate (or bring under any Church Censure) such of their Children who fallen into scandalous Sins,
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or actual Transgressions, or not? (3 dly, ) If not, what kind of polluted Churches must thir's be, who have not purged out such corrupt Members? The truth is, I see not how Infant Baptism is consistent with any Church State, unless it be National;
or actual Transgressions, or not? (3 dly,) If not, what kind of polluted Churches must their's be, who have not purged out such corrupt Members? The truth is, I see not how Infant Baptism is consistent with any Church State, unless it be National;
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and so opened a Door, that Christ shut, when he put an end to the National Church of the Iews. — Therefore I wonder at our strict Independants, considering their Notions, (knowing how their Principles differ from;
and so opened a Door, that christ shut, when he put an end to the National Church of the Iews. — Therefore I wonder At our strict Independents, considering their Notions, (knowing how their Principles differ from;
and their Understanding or Knowledge of Gospel-Church Constitution exceeds others) for Baptism does not initiate into their Churches, it seems by their Practice;
and their Understanding or Knowledge of Gospel-church Constitution exceeds Others) for Baptism does not initiate into their Churches, it seems by their Practice;
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or no; (for who knows who are in a true spiritual Sence in Covenant with God,) especially if their Parents should fall away, or Apostatize, and become vicious;
or no; (for who knows who Are in a true spiritual Sense in Covenant with God,) especially if their Parents should fallen away, or Apostatise, and become vicious;
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The truth is, what I have said in these Sermons, may serve to reprove such, who set up a new Wall of Partition, (like that which Christ Abolished by the Blood of his Cross) and so cause Enmity to rise between the Seed of Believing Gentiles, and the Seed of unbelieving Gentiles ;
The truth is, what I have said in these Sermons, may serve to reprove such, who Set up a new Wall of Partition, (like that which christ Abolished by the Blood of his Cross) and so cause Enmity to rise between the Seed of Believing Gentiles, and the Seed of unbelieving Gentiles;
Some Reflections on Mr. Exell 's new Treatise, Entituled A serious Enquiry into, and containing plain and express Scripture-Proofs, that John Baptist did as certainly Baptize Infants, as the Adult.
some Reflections on Mr. Excel is new Treatise, Entitled A serious Enquiry into, and containing plain and express Scripture proofs, that John Baptist did as Certainly Baptise Infants, as the Adult.
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— but I will appeal to all thinking and impartial Persons, whether or no, this new and bold Attempt of this Man's, does not give cause to all People to doubt of all the former pretended Arguments and Proofs for Paedo-Baptism? since new ways are thought necessary to evince it;
— but I will appeal to all thinking and impartial Persons, whither or not, this new and bold Attempt of this Man's, does not give cause to all People to doubt of all the former pretended Arguments and Proofs for Paedo-Baptism? since new ways Are Thought necessary to evince it;
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but such who read over this Man's plain Scripture Proofs, &c. will certainly conclude, that his Title contains a grand Untruth; (to speak no worse) it argues these Men are strangely left to themselves,
but such who read over this Man's plain Scripture Proofs, etc. will Certainly conclude, that his Title contains a grand Untruth; (to speak no Worse) it argues these Men Are strangely left to themselves,
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or to Blindness, that shall undertake to affirm for Doctrine, without Scripture Demonstration or solid Reasons, such things, which are nothing but their own Fancies;
or to Blindness, that shall undertake to affirm for Doctrine, without Scripture Demonstration or solid Reasons, such things, which Are nothing but their own Fancies;
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but to undeceive them, I shall make some short Reflections upon his Proofs, and if any of my Brethren think it worth their while, to answer either of these two new Asserters of Paedo-Baptism, let them do it. —
but to undeceive them, I shall make Some short Reflections upon his Proofs, and if any of my Brothers think it worth their while, to answer either of these two new Asserters of Paedo-Baptism, let them do it. —
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The Texts he builds all his Proofs from, are these, viz. And there went out unto him, all the Land of Judea, and they of Jerusalem, and were Baptized of him in the River of Jordan, Mark, 1.5.
The Texts he builds all his Proofs from, Are these, viz. And there went out unto him, all the Land of Judea, and they of Jerusalem, and were Baptised of him in the River of Jordan, Mark, 1.5.
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and sometimes the far lesser part also: — 'Tis said, all the Cattle of Egypt dyed, Exod. 9.6. that is, all that were in the Field, as Famous Glassius and other Tropical Writers note;
and sometime the Far lesser part also: — It's said, all the Cattle of Egypt died, Exod 9.6. that is, all that were in the Field, as Famous Glassius and other Tropical Writers note;
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so Christ is said to die for all, yet we know he dyed (in a proper and true spiritual Sence) but for a few, i. e. for none but the Elect. Christ says, when he was lifted up, he would draw all men unto him, Joh. 12.32. doth that import every Man? or some of all degrees or sorts of Men? see the late Learned Annotators on that place:
so christ is said to die for all, yet we know he died (in a proper and true spiritual Sense) but for a few, i. e. for none but the Elect. christ Says, when he was lifted up, he would draw all men unto him, John 12.32. does that import every Man? or Some of all Degrees or sorts of Men? see the late Learned Annotators on that place:
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it signifies no more than many or some of all Nations: see these Scriptures, Exod. 32.3.26. Ier. 6.3. 1 Cor. 10, 7. so Isa. 2.2, 3. Mark. 9.23. Ioh. 10.8. Act. 2.5. Phil. 2.21. for all seek their own, &c. Mat. 10.22. Ye shall be hated of all men for my Sake. Gen. 24.10. All the Goods of his Master was in his hand:
it signifies no more than many or Some of all nations: see these Scriptures, Exod 32.3.26. Jeremiah 6.3. 1 Cor. 10, 7. so Isaiah 2.2, 3. Mark. 9.23. John 10.8. Act. 2.5. Philip 2.21. for all seek their own, etc. Mathew 10.22. You shall be hated of all men for my Sake. Gen. 24.10. All the Goods of his Master was in his hand:
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also Philol•giae Sacra, and our Annotators on Mat. 3.5. The term All (say they) here is twice repeated, is enough to let us know, that it is often in Scripture significati•e no further than many:
also Philol•giae Sacra, and our Annotators on Mathew 3.5. The term All (say they) Here is twice repeated, is enough to let us know, that it is often in Scripture significati•e no further than many:
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— for it cannot be imagined, that every individual person in Jerusalem, and the Regions round about Jordan went to h•ar John the Baptist, but a great many, Joh. 3.26. behold the same Bap••th, and all M•n came to him, that is, to Jesus Christ.
— for it cannot be imagined, that every Individu person in Jerusalem, and the Regions round about Jordan went to h•ar John the Baptist, but a great many, John 3.26. behold the same Bap••th, and all M•n Come to him, that is, to jesus christ.
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from thence I inferr, that there is no ground to conclude from these Scriptures, Mr. Exell has reason to affi•m, that by all Ierusalem and Iudea, &c. must be intended either every individual Person, both Men, Wemen and Children;
from thence I infer, that there is no ground to conclude from these Scriptures, Mr. Excel has reason to affi•m, that by all Ierusalem and Iudea, etc. must be intended either every Individu Person, both Men, Women and Children;
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2. I would have him consider, tho' all Ierusalem may sometimes intend every individual, yet 'tis when the matter spoken of does equally referr to, and concern all;
2. I would have him Consider, though all Ierusalem may sometime intend every Individu, yet it's when the matter spoken of does equally refer to, and concern all;
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as the Adult; (of which passage he would fain make great Improvement) but when the Holy Ghost gives an Account of a great Prophet Preaching God's Word in the Wilderness of Iudea, and of Multitudes going forth to hear him, it is ridiculous to imagine, there went,
as the Adult; (of which passage he would fain make great Improvement) but when the Holy Ghost gives an Account of a great Prophet Preaching God's Word in the Wilderness of Iudea, and of Multitudes going forth to hear him, it is ridiculous to imagine, there went,
unless, either directly or indirectly the Scripture gave us any ground to believe the latter; (I am perswaded, this Man from his Arguments will not make any Proselytes ) or confirm People in the Practice of Infant-Bap•ism.
unless, either directly or indirectly the Scripture gave us any ground to believe the latter; (I am persuaded, this Man from his Arguments will not make any Proselytes) or confirm People in the Practice of Infant-Bap•ism.
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can any suppose that he preached Christ to his In•ants? (if he had any) do People carry their Infants to hear God's Word? (if some poor Women do bring such with them, 'tis because of necessity, i. e. they can't leave them at home:) therefore, there seemeth not the least shadow of Reason,
can any suppose that he preached christ to his In•ants? (if he had any) doe People carry their Infants to hear God's Word? (if Some poor Women do bring such with them, it's Because of necessity, i. e. they can't leave them At home:) Therefore, there seems not the least shadow of Reason,
as far as I can see, to believe that Children went, or were carried to hear Iohn Baptist, tho' it's said all Ierusalem and Iudea went out to hear him,
as Far as I can see, to believe that Children went, or were carried to hear John Baptist, though it's said all Ierusalem and Iudea went out to hear him,
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and were many of them baptized of him in the River Iordan: the Ministration of the Word belong not to Infants, — when God spoke to all Israel, Deut. 11.1.
and were many of them baptised of him in the River Iordan: the Ministration of the Word belong not to Infants, — when God spoke to all Israel, Deuteronomy 11.1.
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— What tho' Circumcision belonged to Infants, under the Legal Church of I•rael, so did the Passover, &c. and if Infants have from thence a Right to Baptism, they have also as much Right to the Lord's Supper:
— What though Circumcision belonged to Infants, under the Legal Church of I•rael, so did the Passover, etc. and if Infants have from thence a Right to Baptism, they have also as much Right to the Lord's Supper:
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and every Thing of Christianity, in its Right, Order ▪ and Manner, as another, p. 1. Tho' you bring this for to prove Infants must be Baptised, and so receive Jesus Christ, — yet, I must tell you, it quite overthrows all you strive to do.
and every Thing of Christianity, in its Right, Order ▪ and Manner, as Another, p. 1. Though you bring this for to prove Infants must be Baptised, and so receive jesus christ, — yet, I must tell you, it quite overthrows all you strive to do.
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Can the weakness of Nature hinder the Operations of the Holy Ghost, in Infants, when the Power of the Devil can't, in the Adult? When God works, who can let? Can there be fire,
Can the weakness of Nature hinder the Operations of the Holy Ghost, in Infants, when the Power of the devil can't, in the Adult? When God works, who can let? Can there be fire,
and, he also exhorted them to bring forth Fruits, meet for Repentance, Mat. 3.8. Arg. 2. If the being the Seed of Abraham as such, or the Off-spring of Believers, would not give the Jews a Right to Iohn 's Baptism, then Iohn Baptised no Infants: But the former is true. Ergo,
and, he also exhorted them to bring forth Fruits, meet for Repentance, Mathew 3.8. Argument 2. If the being the Seed of Abraham as such, or the Offspring of Believers, would not give the jews a Right to John is Baptism, then John Baptised no Infants: But the former is true. Ergo,
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I have proved largely, in this Treatise, That the Covenant made with Abraham 's natural Seed as such, would not give any of his Off-spring Right to Gospel Baptism.
I have proved largely, in this Treatise, That the Covenant made with Abraham is natural Seed as such, would not give any of his Offspring Right to Gospel Baptism.
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Obj. You intimate, that some may want Speech, or Weakness, which may be an Impediment to them, &c. Answ. If they can any ways signifie, or make it known to the understanding of the Administrator, they are True Penitents:
Object You intimate, that Some may want Speech, or Weakness, which may be an Impediment to them, etc. Answer If they can any ways signify, or make it known to the understanding of the Administrator, they Are True Penitents:
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which did burn as an Oven against the Scribes, and Pharisees, and left them neither the Root of Abraham 's Covenant, nor the Branch of their own Good Works:
which did burn as an Oven against the Scribes, and Pharisees, and left them neither the Root of Abraham is Covenant, nor the Branch of their own Good Works:
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Do but see what Work he would fain make of that Confession of Sins, which was required of all those that came to Iohn 's Baptism, in Pag. 37, 38. to p. 50. i. e. It was such a Confession that excludes no ungodly,
Do but see what Work he would fain make of that Confessi of Sins, which was required of all those that Come to John is Baptism, in Page 37, 38. to p. 50. i. e. It was such a Confessi that excludes no ungodly,
then he baptised Unbelievers, Prophaned and Impenitent Persons, as well as Penitent Persons; but he did not Baptise Unbelievers, Prophaned and Impenitent Persons:
then he baptised Unbelievers, Profaned and Impenitent Persons, as well as Penitent Persons; but he did not Baptise Unbelievers, Profaned and Impenitent Persons:
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Arg. 10. If Iohn the Baptist Baptised all the People of Israel, (as before mentioned) then he left none for Christ, nor his Disciples to baptise; but Iohn did leave some;
Argument 10. If John the Baptist Baptised all the People of Israel, (as before mentioned) then he left none for christ, nor his Disciples to baptise; but John did leave Some;
nay, more People to Christ and his Disciples to be baptized, than he baptized; is expresly asserted by the Holy Ghost, John 4.1. When Iesus knew how the Pharisees heard that Iesus made and baptized more Disciples than John, &c. see John 3.26.
nay, more People to christ and his Disciples to be baptised, than he baptised; is expressly asserted by the Holy Ghost, John 4.1. When Iesus knew how the Pharisees herd that Iesus made and baptised more Disciples than John, etc. see John 3.26.
as to the Nature, Quality, and Subjects thereof: Ergo, he baptized none but such who were first made Disciples, &c. That the Nature, Quality, and Subjects thereof, were one and the same, all generally affirm:
as to the Nature, Quality, and Subject's thereof: Ergo, he baptised none but such who were First made Disciples, etc. That the Nature, Quality, and Subject's thereof, were one and the same, all generally affirm:
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I know no difference, but that after Christ was dead and risen, they that were then baptized, were baptized into him that was come: dead, buried, and raised again;
I know no difference, but that After christ was dead and risen, they that were then baptised, were baptised into him that was come: dead, buried, and raised again;
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'Tis evident, that Christ's Commission Impowers his Disciples to baptize only such who were discipled, or such who did believe, is plain, Mat. 28.19.20. Mark 16.16. and this was his Practice, Iohn 4.1.
It's evident, that Christ's Commission Impowers his Disciples to baptise only such who were discipled, or such who did believe, is plain, Mathew 28.19.20. Mark 16.16. and this was his Practice, John 4.1.
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Arg. 12. If Iohn baptized all the People of Ierusalem, &c. then how was the Ax laid to the Root of the Tree? and how was the Chaff sanned-away out of the Floor? 'Tis evident, his Ministry was to separate or sever the Wheat from the Chaff, the good from the bad, the carnal Seed from the spiritual,
Argument 12. If John baptised all the People of Ierusalem, etc. then how was the Ax laid to the Root of the Tree? and how was the Chaff sanned-away out of the Floor? It's evident, his Ministry was to separate or sever the Wheat from the Chaff, the good from the bad, the carnal Seed from the spiritual,
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John is the voice of one crying in the Wilderness, prepare ye the way of the Lord, make his paths streight, Mark 1.3. The Jews had made the way to Heaven broad and easie;
John is the voice of one crying in the Wilderness, prepare you the Way of the Lord, make his paths straight, Mark 1.3. The jews had made the Way to Heaven broad and easy;
Obj. Says he, We are not to believe any other Confession here intended, than what was consistent with the Promise and Covenant made with Abraham, &c. so that if it must give no Right to the participation of the Ordinance, [ that is, a Confession must give no Right, ] for then (saith he) the Promise and Covenant must be put an end to,
Object Says he, We Are not to believe any other Confessi Here intended, than what was consistent with the Promise and Covenant made with Abraham, etc. so that if it must give no Right to the participation of the Ordinance, [ that is, a Confessi must give no Right, ] for then (Says he) the Promise and Covenant must be put an end to,
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and they must have no Right by them, p ▪ 37. Answ. 1. Doth not Iohn positively deny, that the Covenant made with Abraham 's natural Seed as such, did give them a Right to his Baptism? for this we have proved to be the proper Purport of that Expression of his:
and they must have no Right by them, p ▪ 37. Answer 1. Does not John positively deny, that the Covenant made with Abraham is natural Seed as such, did give them a Right to his Baptism? for this we have proved to be the proper Purport of that Expression of his:
2. We have also proved, that the Legal Covenant, made with Abraham 's Natural Seed as such, is put an end to, by the Establishment of the Gospel Dispensation.
2. We have also proved, that the Legal Covenant, made with Abraham is Natural Seed as such, is put an end to, by the Establishment of the Gospel Dispensation.
Obj. 2. It is not to be taken as intended of any other Confession, than what would consist with the Capacity of them that were represented to John to be the Objects of his Ministry, which were Parents and Children, Mat. 4.6. Luk. 1.17. If there should have been any other Confession than what would consist with these;
Object 2. It is not to be taken as intended of any other Confessi, than what would consist with the Capacity of them that were represented to John to be the Objects of his Ministry, which were Parents and Children, Mathew 4.6. Luk. 1.17. If there should have been any other Confessi than what would consist with these;
Obj. 3. It cannot be taken to be any other Confession, than what would consist with all the People, being then the visible Church of God, &c. p. 38. Answ. Then it appears by this Man, all the whole Church of the Jews, both Parents and Children, were by Iohn Baptist to be taken into the Gospel Church by Baptism;
Object 3. It cannot be taken to be any other Confessi, than what would consist with all the People, being then the visible Church of God, etc. p. 38. Answer Then it appears by this Man, all the Whole Church of the jews, both Parents and Children, were by John Baptist to be taken into the Gospel Church by Baptism;
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Obj. 5. No other Confession can be intended, than what would consi•• with all the Regions, Jerusalem, all Judea, all the People, and all the Multitudes
Object 5. No other Confessi can be intended, than what would consi•• with all the Regions, Jerusalem, all Judea, all the People, and all the Multitudes
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If so, all the World by this Argument may be baptized, for no doubt, there were many Thousand Families that lived either in Ierusalem, Iudea, or in the Regions round about that were not Jews;
If so, all the World by this Argument may be baptised, for no doubt, there were many Thousand Families that lived either in Ierusalem, Iudea, or in the Regions round about that were not jews;
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for that was his Work, and the grand Purport of his Ministry, — and evident it is, that there were but a few comparatively baptized by Iohn, because Christ by the hands of his Disciples baptized more Disciples than he, Ioh. 4.1. and 'tis said, Christ's Flock was but a little Flock;
for that was his Work, and the grand Purport of his Ministry, — and evident it is, that there were but a few comparatively baptised by John, Because christ by the hands of his Disciples baptised more Disciples than he, John 4.1. and it's said, Christ's Flock was but a little Flock;
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and after Christ's Resurrection, the whole Number of his Disciples, were about One hundred and Twenty, Act. 1.15. tho' may be some few more there might be in some orher places.
and After Christ's Resurrection, the Whole Number of his Disciples, were about One hundred and Twenty, Act. 1.15. though may be Some few more there might be in Some orher places.
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Mr. Baxter, tho' a great Asserter of Paedo-Baptism, contradicts this Man, Iohn Baptist, saith he, received and judged of the Profession of his Penitents before he did baptize them, Baxt. Confirmat. Restor. p. 68.
Mr. Baxter, though a great Asserter of Paedo-Baptism, contradicts this Man, John Baptist, Says he, received and judged of the Profession of his Penitents before he did baptise them, Baxt Confirmed. Restor. p. 68.
for he baptized with the Baptism of Repentance, for the remission of Sin; Read the late Annotators on Luk. 3.3. The Summ of Iohn 's Doctrine, (say they) was the necessity of Repentance and Faith in Christ, in order to the Remission of Sin:
for he baptised with the Baptism of Repentance, for the remission of since; Read the late Annotators on Luk. 3.3. The Sum of John is Doctrine, (say they) was the necessity of Repentance and Faith in christ, in order to the Remission of since:
his pressing Faith in Christ, is most clearly declared by the Evangelist Iohn: Matthew, Mark, and Luke insist more upon his Preaching the Doctrine of Repentance for the Remission of Sins;
his pressing Faith in christ, is most clearly declared by the Evangelist John: Matthew, Mark, and Lycia insist more upon his Preaching the Doctrine of Repentance for the Remission of Sins;
It was, no doubt, such a Confession that Philip required of the Eunoch, Act. 8.37. See here is Water, what doth hinder me to be baptized? Philip answered, If thou believest withal thine Heart, thou mayest.
It was, no doubt, such a Confessi that Philip required of the Eunoch, Act. 8.37. See Here is Water, what does hinder me to be baptised? Philip answered, If thou Believest withal thine Heart, thou Mayest.
I believe saith Gullespy, No consciencious Minister would adventure to baptize, any who hath manifested infallible Signs of unregenerations, Gil's. Aaron's Rod. blossom.
I believe Says Gullespy, No conscientious Minister would adventure to baptise, any who hath manifested infallible Signs of unregenerations, Gil's. Aaron's Rod. blossom.
Obj. But, saith Mr. Exell, to conclude that this Confession mentioned, Mat. 3.5. was a Confession with the Mouth or Tongue, without considering any thing of the words? when there is no such discovery in the Text, is somewhat too quick and too bold;
Object But, Says Mr. Excel, to conclude that this Confessi mentioned, Mathew 3.5. was a Confessi with the Mouth or Tongue, without considering any thing of the words? when there is no such discovery in the Text, is somewhat too quick and too bold;
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for what is expressed, is expresly asserted of all the Regions, and all Judea and Jerusalem, and those called Multitudes — and these general Expressions contain and comprehend. Men, Women, and Children, &c.
for what is expressed, is expressly asserted of all the Regions, and all Judea and Jerusalem, and those called Multitudes — and these general Expressions contain and comprehend. Men, Women, and Children, etc.
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you may affirm, that Infants came then, with others together, to break Bread, or to eat the Lord's Supper, for you know how to prove them to be Disciples, no doubt on't;
you may affirm, that Infants Come then, with Others together, to break Bred, or to eat the Lord's Supper, for you know how to prove them to be Disciples, no doubt oned;
You make Baptism a very insignificant Sign, what good can Baptism do that Parson that has no Grace? If you can prove what your Brother Rothwell affirms do;
You make Baptism a very insignificant Signen, what good can Baptism do that Parson that has no Grace? If you can prove what your Brother Rothwell affirms doe;
and I challenge all the World to prove if they can, that ever one Infant received any kind of Internals, Spiritual or Eternal Advantage, by being baptized as you call it; or External, either; by the Word of God.
and I challenge all the World to prove if they can, that ever one Infant received any kind of Internals, Spiritual or Eternal Advantage, by being baptised as you call it; or External, either; by the Word of God.
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Obj. There is nothing of a Command requiring such a Confession, neither declared by John, nor revealed by any other Messenger of God: This contains his two First.
Object There is nothing of a Command requiring such a Confessi, neither declared by John, nor revealed by any other Messenger of God: This contains his two First.
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Answ. Did not Iohn require it when he said, bring forth Fruits meet for R•pentance, &c ▪ A Confession is a Fruit of Repentance? And did not Philip require it of the Eunuch ? Is not Faith required? and as a Man believes with his Heart,
Answer Did not John require it when he said, bring forth Fruits meet for R•pentance, etc. ▪ A Confessi is a Fruit of Repentance? And did not Philip require it of the Eunuch? Is not Faith required? and as a Man believes with his Heart,
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2. Or cannot that which God commands us to do, be done freely and voluntary by us? Or, doth free Grace destroy the Noble Faculty of the Will, because it over-powers its vitious Habits,
2. Or cannot that which God commands us to do, be done freely and voluntary by us? Or, does free Grace destroy the Noble Faculty of the Will, Because it overpowers its vicious Habits,
and strongly inclines it to that which is good? Do not Saints freely and voluntarily by the help of the Spirit and Grace of Christ, will that which is good and well-pleasing to him? Or, is a Confession of Sin not good, or an Evangelical Duty?
and strongly inclines it to that which is good? Do not Saints freely and voluntarily by the help of the Spirit and Grace of christ, will that which is good and Well-pleasing to him? Or, is a Confessi of since not good, or an Evangelical Duty?
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Obj. If commanded, then the performance of it externally could not make a Change upon their State and Relation towards God, any more than the performance of any other Duty:
Object If commanded, then the performance of it externally could not make a Change upon their State and Relation towards God, any more than the performance of any other Duty:
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Must we not make an External Confession of that which God's Spirit hath wrought Internally upon our Souls? Or, must an External Confession of Sin make a Change,
Must we not make an External Confessi of that which God's Spirit hath wrought Internally upon our Souls? Or, must an External Confessi of since make a Change,
for sometimes a Command is attended with Power to change the Soul, &c. Iohn 6.28. Obj. If this, say you, had been a commanded Duty (viz. a Confession of Sin ) to qualifie them for Baptism;
for sometime a Command is attended with Power to change the Soul, etc. John 6.28. Object If this, say you, had been a commanded Duty (viz. a Confessi of since) to qualify them for Baptism;
but the Promise ceases, which is notoriously false, Rom. 15.8. Pag. 45. 1. Answ. We do not say a bare verbal Confession qualifies any Person for Baptism;
but the Promise ceases, which is notoriously false, Rom. 15.8. Page 45. 1. Answer We do not say a bore verbal Confessi Qualifies any Person for Baptism;
2. As to your other Reason, viz. if a Confession be necessary, then their being the Children of Abraham, and Children of the Promise was made to cease, &c. You hit it in that, for their being the Seed of Abraham according to the Flesh, could give them no Right to Gospel Baptism.
2. As to your other Reason, viz. if a Confessi be necessary, then their being the Children of Abraham, and Children of the Promise was made to cease, etc. You hit it in that, for their being the Seed of Abraham according to the Flesh, could give them no Right to Gospel Baptism.
the Text you mention, Rom. 15.8. (where 'tis said, Christ was a Minister of the Circumcision;) you strangely mistake the Place, Christ did not confirm Circumcision,
the Text you mention, Rom. 15.8. (where it's said, christ was a Minister of the Circumcision;) you strangely mistake the Place, christ did not confirm Circumcision,
and as to the Promise ceasing, see what St. Paul saith, Rom. 9.6. Tho' the carnal Seed of Abraham, as such, are now rejected, yet the Promise of God is not made of none Effect.
and as to the Promise ceasing, see what Saint Paul Says, Rom. 9.6. Though the carnal Seed of Abraham, as such, Are now rejected, yet the Promise of God is not made of none Effect.
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Neither, because they are the Seed of Abraham, are they all Children, v. 7. That is, they which are the Children of the Flesh, these are not the Children of God;
Neither, Because they Are the Seed of Abraham, Are they all Children, v. 7. That is, they which Are the Children of the Flesh, these Are not the Children of God;
So that, what you say is notoriously false. Your 9th. Reason is the same with the part of your 8th. Obj. You say in the tenth and last Place then, the Command of Christ that Infants must come to him, was and must be null and void, Mark 10.13.14.15.
So that, what you say is notoriously false. Your 9th. Reason is the same with the part of your 8th. Object You say in the tenth and last Place then, the Command of christ that Infants must come to him, was and must be null and void, Mark 10.13.14.15.
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2. That Text in Mark 10.13, 14. proves no such thing as you conclude it doth, they were brought to Christ, 'tis true, that he might put his hands upon them;
2. That Text in Mark 10.13, 14. Proves no such thing as you conclude it does, they were brought to christ, it's true, that he might put his hands upon them;
Infant Church-Membership is made null and void, unless there had been a fresh Warrant for their Admission, i. e. they must be brought in and made Members by an Appointment of Christ,
Infant Church membership is made null and void, unless there had been a fresh Warrant for their Admission, i. e. they must be brought in and made Members by an Appointment of christ,
I have shewed in my Answer, to Mr. Rothwell, that it can't be proved that Infante as such, have the Habit of Faith or of Grace, neither before nor in Baptism;
I have showed in my Answer, to Mr. Rothwell, that it can't be proved that Infant as such, have the Habit of Faith or of Grace, neither before nor in Baptism;
What tho' God in a miraculous manner, hath sanctified some Infants in the Womb, and may sanctifie such Infants that die, who are in the Election of Grace;
What though God in a miraculous manner, hath sanctified Some Infants in the Womb, and may sanctify such Infants that die, who Are in the Election of Grace;
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do's it from thence follow, that all Infants as such, or all Infant of Believers as such, are so sanctified? — We read of one Animal that spoke, must all Animals speak therefore?
do's it from thence follow, that all Infants as such, or all Infant of Believers as such, Are so sanctified? — We read of one Animal that spoke, must all Animals speak Therefore?
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yet 'tis by a •erbal Confession of Sin, if that should be signified in it. 2. He says, NONLATINALPHABET signifies to do it together : that would be Confession.
yet it's by a •erbal Confessi of since, if that should be signified in it. 2. He Says, signifies to do it together: that would be Confessi.
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5. And that the word comes from NONLATINALPHABET, which signifies to confess, or profess, ••d is to be so translated, which signifies a Confession by practice and actions. ••g. 49. Answ. This does not help the matter;
5. And that the word comes from, which signifies to confess, or profess, ••d is to be so translated, which signifies a Confessi by practice and actions. ••g. 49. Answer This does not help the matter;
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for 'tis evident, the Practice and Actions of the Lives of true Penitents, more loudly declares or makes known that blessed Change that is wrought in them, than a verbal Confession can;
for it's evident, the Practice and Actions of the Lives of true Penitents, more loudly declares or makes known that blessed Change that is wrought in them, than a verbal Confessi can;
but Infants are no more capable to do the one, than the other. Moreover, he would have it to be such a Confession that Infants must be included, for else, saith he, —
but Infants Are no more capable to do the one, than the other. Moreover, he would have it to be such a Confessi that Infants must be included, for Else, Says he, —
and since Infants can't do it, she causes others to do it for them: unless you suppose that Iohn Baptist Ordained the Rite of God. Fathers and God-Mothers;
and since Infants can't do it, she Causes Others to do it for them: unless you suppose that John Baptist Ordained the Rite of God. Father's and God-Mothers;
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before the Person is baptized, which the Surety does in the Infant's Name, a clear distinct Confession of Faith is required, — i. e. Renouncing the World, its Pomps, the Flesh and the Devil:
before the Person is baptised, which the Surety does in the Infant's Name, a clear distinct Confessi of Faith is required, — i. e. Renouncing the World, its Pomps, the Flesh and the devil:
Hierom saith, The Lord commanded his Apostles first to Instruct an• Teach all Nations, and afterward should baptize such who were instruc••ed into those great Mysteries of the Faith:
Hieronymus Says, The Lord commanded his Apostles First to Instruct an• Teach all nations, and afterwards should baptise such who were instruc••ed into those great Mysteres of the Faith:
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Baptism (saith Mr. Baxter ) is said to save us, and therefore, they 〈 ◊ 〉 will be baptized, must profess the Qualifications necessary to be saved, — as many as have been batized into Christ, have put on Christ, and are all one in Christ Jesus, &c. And are Abraham 's Seed and Heirs according to the Promise;
Baptism (Says Mr. Baxter) is said to save us, and Therefore, they 〈 ◊ 〉 will be baptised, must profess the Qualifications necessary to be saved, — as many as have been baptized into christ, have put on christ, and Are all one in christ jesus, etc. And Are Abraham is Seed and Heirs according to the Promise;
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Baxt. on Confirmation, &c. p. 32. ' We find, saith the same Baxter, that when Iohn Baptist set up his Ministry, (1.) He caused the People to confess their Sins, Mat. 3.6. and if we confess our Sins, God is faithful and just to forgive us our Sins, 1 John 1.9.
Baxt on Confirmation, etc. p. 32. ' We find, Says the same Baxter, that when John Baptist Set up his Ministry, (1.) He caused the People to confess their Sins, Mathew 3.6. and if we confess our Sins, God is faithful and just to forgive us our Sins, 1 John 1.9.
and and it seems by his Charge, not till they promised to bring forth Fruits meet for Repentance, Mat. 3.8. Confirmat. p. 24. as to those in Act. 2.37. it is plain, they made an open Profession;
and and it seems by his Charge, not till they promised to bring forth Fruits meet for Repentance, Mathew 3.8. Confirmed. p. 24. as to those in Act. 2.37. it is plain, they made an open Profession;
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He says in p. 26. The constant Practice of the Universal Church confirms the same, i. e. that an Express Profession or Confession of Faith and Repentance is necessary, before Persons are baptized:
He Says in p. 26. The constant Practice of the Universal Church confirms the same, i. e. that an Express Profession or Confessi of Faith and Repentance is necessary, before Persons Are baptised:
and then Baptise them (and this say I, excludes all Infants:) how was it known the Samaritans believed Philip Preaching the Things concerning the Kingdom of God, &c. but by, their Profession? Saul had more than a bare Profession before baptized, pag. 27, 28. the converted Gentiles, Act. 13.28. shewed their Belief, and glorified God openly;
and then Baptise them (and this say I, excludes all Infants:) how was it known the Samaritans believed Philip Preaching the Things Concerning the Kingdom of God, etc. but by, their Profession? Saul had more than a bore Profession before baptised, page. 27, 28. the converted Gentiles, Act. 13.28. showed their Belief, and glorified God openly;
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for then the Pharisees and Lawyers could not have been guilty 〈 ◊ 〉 such Sin, in their being not baptized of John, Luk. 7.30. p. 49. Answ. Such arguing I never met with before;
for then the Pharisees and Lawyers could not have been guilty 〈 ◊ 〉 such since, in their being not baptised of John, Luk. 7.30. p. 49. Answer Such arguing I never met with before;
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doth if follow, that a Con•ession of sin was not necessary, because 'tis said, the Pharisees and Lawyers •ejected the Counsel of God, in not being baptized of John? was that their great•st Evil? or did not their horrid Evil rather lie in their Impenitency and Unbelief, which excluded them from having a Right to Baptism,
does if follow, that a Con•ession of since was not necessary, Because it's said, the Pharisees and Lawyers •ejected the Counsel of God, in not being baptised of John? was that their great•st Evil? or did not their horrid Evil rather lie in their Impenitency and Unbelief, which excluded them from having a Right to Baptism,
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or in •heir not receiving Iohn 's Doctrine of Repentance for the Remission of •ins and bringing forth Fruits worthy of amendment of Life? see our la•• ••notators on the place, They tell you in that lay their great Sin,
or in •heir not receiving John is Doctrine of Repentance for the Remission of •ins and bringing forth Fruits worthy of amendment of Life? see our la•• ••notators on the place, They tell you in that lay their great since,
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and th••• not submitting to Baptism, as a Testimony of such a Repentance: 〈 ◊ 〉 say they, the Baptism of Iohn in Scripture, signifieth his whole Administration,
and th••• not submitting to Baptism, as a Testimony of such a Repentance: 〈 ◊ 〉 say they, the Baptism of John in Scripture, signifies his Whole Administration,
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and so must be interpreted, where our Saviour ask'd the Pharisees, whether the Baptism of John was from Heaven or of Men? and they durst not say from Heaven,
and so must be interpreted, where our Saviour asked the Pharisees, whither the Baptism of John was from Heaven or of Men? and they durst not say from Heaven,
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lest Christ should have ask'd them, why then do ye believe him not? they were not baptized of him, is the same thing with they would be none of his Disciples;
lest christ should have asked them, why then do you believe him not? they were not baptised of him, is the same thing with they would be none of his Disciples;
or imbracing of Jesus Christ, or obtaining those previous and antecedent Qualifications required of all such who ought to come to that Sacred Ordinance.
or embracing of jesus christ, or obtaining those previous and antecedent Qualifications required of all such who ought to come to that Sacred Ordinance.
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if they were truly awakened? And especially when the Children's Names were as expresly in John's Commession as the Parents? And if they did not take Care about them, was it not their Sin? and their grievous Sin too? against the express declared Will of God concerning them, Luke 1.17. Mal. 4.6.
if they were truly awakened? And especially when the Children's Names were as expressly in John's Commession as the Parents? And if they did not take Care about them, was it not their since? and their grievous since too? against the express declared Will of God Concerning them, Lycia 1.17. Malachi 4.6.
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and is worse than an Infidel, wh•• notorious Monsters had these People been, if when they were awakened to see the Wrath of God in the fire of Hell coming in upon them, should not take Care th•• it might be prevented from their Children,
and is Worse than an Infidel, wh•• notorious Monsters had these People been, if when they were awakened to see the Wrath of God in the fire of Hell coming in upon them, should not take Care th•• it might be prevented from their Children,
'tis evident, this Man concludes the External Rite of Baptism, o• a bare Subjection to that Ordinance, was the very means to escape the Wrath of God, and eternal Burning in Hell;
it's evident, this Man concludes the External Rite of Baptism, o• a bore Subjection to that Ordinance, was the very means to escape the Wrath of God, and Eternal Burning in Hell;
or his Apostles, until the extraordinary Gifts of the Spirit were given, which was not till after the Resurrection and Assension of our Blessed Saviour? he that will heed such a Writer, let him;
or his Apostles, until the extraordinary Gifts of the Spirit were given, which was not till After the Resurrection and Ascension of our Blessed Saviour? he that will heed such a Writer, let him;
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but to those visible, miraculous and extraordinary Gifts of the Holy Ghost, which were only given to some Persons in the Primative Time, to confirm the Gospel,
but to those visible, miraculous and extraordinary Gifts of the Holy Ghost, which were only given to Some Persons in the Primitive Time, to confirm the Gospel,
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The Baptism of the Spirit, signifies that great Effusion of the Holy Ghost, like that at Pentecost, Act. 21.2, 3. Casaubon speaking of that Text, Act. 1.45. Ye shall be baptized wit••• Holy Spirit, &c shews that the Greek Word NONLATINALPHABET is to dip or pl••• as it were to die Colours;
The Baptism of the Spirit, signifies that great Effusion of the Holy Ghost, like that At Pentecost, Act. 21.2, 3. Casaubon speaking of that Text, Act. 1.45. You shall be baptised wit••• Holy Spirit, etc. shows that the Greek Word is to dip or pl••• as it were to die Colours;
all were not ••• the Apostles days baptized with the Holy Spirit, let this Author shew ••• he can, that the Word Baptizo, signifies to sprinkle with the Spirit,
all were not ••• the Apostles days baptised with the Holy Spirit, let this Author show ••• he can, that the Word Baptizo, signifies to sprinkle with the Spirit,
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or pro••• that the weakest Christian in Grace can be said to be baptized with th••• Holy Spirit, — Ye shall be baptized with the Holy Ghost not many days henc• &c. is not applicable to every particular Believer,
or pro••• that the Weakest Christian in Grace can be said to be baptised with th••• Holy Spirit, — You shall be baptised with the Holy Ghost not many days henc• etc. is not applicable to every particular Believer,
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but to the Apostles, t• whom principally our Saviour spoke those Words, and to some others, ••• whom those extraordinary Gifts should be given afterward.
but to the Apostles, t• whom principally our Saviour spoke those Words, and to Some Others, ••• whom those extraordinary Gifts should be given afterwards.
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Obj. But this would argue, that then those that John baptized, were ••• Penitents, which is contrary to Christ 's own Words, Mat. 11. 2.7.1• to 25. Answ. There appears in those Texts he cites no such thing that he affirm• but he takes a Liberty to say any thing so far as I can see:
Object But this would argue, that then those that John baptised, were ••• Penitents, which is contrary to christ is own Words, Mathew 11. 2.7.1• to 25. Answer There appears in those Texts he cites no such thing that he affirm• but he Takes a Liberty to say any thing so Far as I can see:
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tho' no doubt, he might be mistaken in some of them, as P••• was in Simon, Act. 8. tho' he sent some of his Disciples to Jesus to be f•••ther Confirmed in the certain Belief, that he was the true Messias that ••• to come.
though no doubt, he might be mistaken in Some of them, as P••• was in Simon, Act. 8. though he sent Some of his Disciples to jesus to be f•••ther Confirmed in the certain Belief, that he was the true Messias that ••• to come.
How Mr. Exell, or any other Man can rationally deny a Confession ••• necessary? or doubt whether such a Confession was required before Baptism, viz. of that Faith and Repentance they then had I see not:
How Mr. Excel, or any other Man can rationally deny a Confessi ••• necessary? or doubt whither such a Confessi was required before Baptism, viz. of that Faith and Repentance they then had I see not:
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telling them, they should afterwards believe in ••• that was to come: whereas 'tis evident, he required Faith and Repentance immediately of them, as antecedent to Baptism,
telling them, they should afterwards believe in ••• that was to come: whereas it's evident, he required Faith and Repentance immediately of them, as antecedent to Baptism,
O! when shall this Controversie cease? doubtless, none have just Cause •• blame us to defend that which we believe to be a precious Truth of Chri•• when so many still appear to deny it, and write against it.
OH! when shall this Controversy cease? doubtless, none have just Cause •• blame us to defend that which we believe to be a precious Truth of Chri•• when so many still appear to deny it, and write against it.
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