The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...
this was misconstrued by some of the by-standers, who were at this time dwelling at Ierusalem, devout Men of every Nation under heaven, expecting the coming of the Messias; to whom many Proselytes of the Gentiles, that had embraced the Iewish Religion, joyned themselves.
this was misconstrued by Some of the bystanders, who were At this time Dwelling At Ierusalem, devout Men of every nation under heaven, expecting the coming of the Messias; to whom many Proselytes of the Gentiles, that had embraced the Jewish Religion, joined themselves.
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To these joyntly both Iews and Gentils, Peter, as the mouth of the rest, speaks. ( You men of Judaea, and all ye that dwell at Jerusalem, v. 5.) These both Iews and Gentiles being pricked in their hearts, Peter exhorts to repent.
To these jointly both Iews and Gentiles, Peter, as the Mouth of the rest, speaks. (You men of Judaea, and all you that dwell At Jerusalem, v. 5.) These both Iews and Gentiles being pricked in their hearts, Peter exhorts to Repent.
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The former duty enjoyned was in the second person, repent ye: this latter in the third, and let every one of you (that is, you and yours) be baptized; as admitting of a greater latitude than the former, scil. that of repentance, which Children were not capable of,
The former duty enjoined was in the second person, Repent you: this latter in the third, and let every one of you (that is, you and yours) be baptised; as admitting of a greater latitude than the former, scil. that of Repentance, which Children were not capable of,
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I wave the former, and shall onely speak to the latter, Let every one of you (that is, you and yours, young and old) be baptized. Which is the meaning of the Apostle,
I wave the former, and shall only speak to the latter, Let every one of you (that is, you and yours, young and old) be baptised. Which is the meaning of the Apostle,
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as appears by the Argument by which he enforceth the exhortation, which is taken from the Promise or the Covenant (for those terms are equipollent) which, saith the Apostle, is to you and to your Children;
as appears by the Argument by which he enforceth the exhortation, which is taken from the Promise or the Covenant (for those terms Are equipollent) which, Says the Apostle, is to you and to your Children;
for there is the like reason to them, (as Proselytes and their Children) else to what purpose should he bring this Medium [ for the promise is to you and to your Children ] to back the exhortation, [ and let every one of you be baptized ] if Children were not included in that command? Which would render the Apostles Argument altogether inadaequate to his scope and purpose;
for there is the like reason to them, (as Proselytes and their Children) Else to what purpose should he bring this Medium [ for the promise is to you and to your Children ] to back the exhortation, [ and let every one of you be baptised ] if Children were not included in that command? Which would render the Apostles Argument altogether inadaequate to his scope and purpose;
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First, It is a washing of a believer, or Child of a believer, with water, by a Minister of Christ, in or into the name of the Father, Son, and Holy Ghost.
First, It is a washing of a believer, or Child of a believer, with water, by a Minister of christ, in or into the name of the Father, Son, and Holy Ghost.
sprinkling or wetting of the body. Dan. 4.30. And his bodie was wet with or from the dew of heaven, which fell upon it, not that into which he was douzed over head and ears.
sprinkling or wetting of the body. Dan. 4.30. And his body was wet with or from the due of heaven, which fell upon it, not that into which he was douzed over head and ears.
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Thus the cloud dropped on the Israelites, Psal. 77.17, 18, 19. For what else is the meaning of that phrase [ he looked through the cloud upon the Egyptians ] but that the cloud was poured upon them? And surely then some drops must needs fall upon the Israelites;
Thus the cloud dropped on the Israelites, Psalm 77.17, 18, 19. For what Else is the meaning of that phrase [ he looked through the cloud upon the egyptians ] but that the cloud was poured upon them? And surely then Some drops must needs fallen upon the Israelites;
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therefore they are said to be bap ized into the cloud. And thus the sea was sprinkled on them, beating against the banks, Ma•k 7.4. The washing of cups and pots, tables or beds, NONLATINALPHABET, &c. Tables or beds are washed by affusion of pouring on of Water, rather than immersi•n or dipping:
Therefore they Are said to be Baptism ized into the cloud. And thus the sea was sprinkled on them, beating against the banks, Ma•k 7.4. The washing of cups and pots, tables or Beds,, etc. Tables or Beds Are washed by affusion of pouring on of Water, rather than immersi•n or dipping:
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before they did eat any meat. Heb. 9.10. Which stood onely in meats and drinks and diverse washings, NONLATINALPHABET, compared with Lev. 14.18. Num. 19. and 31.23.
before they did eat any meat. Hebrew 9.10. Which stood only in Meats and drinks and diverse washings,, compared with Lev. 14.18. Num. 19. and 31.23.
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for Heb. 9.13, that sprinkling the Apostle makes a species of the former washing. Thus saith the Lord, Ezek. 36.25. I will pour clean water upon you.
for Hebrew 9.13, that sprinkling the Apostle makes a species of the former washing. Thus Says the Lord, Ezekiel 36.25. I will pour clean water upon you.
And therefore I say, that though we should grant (which they cannot easily prove) that they went into the water in those hot Countries, sometimes as conveniencie served:
And Therefore I say, that though we should grant (which they cannot Easily prove) that they went into the water in those hight Countries, sometime as conveniency served:
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yet its not necessarily concluded from the text that they were dipped, but that the water was cast upon them, rather than they cast into the water, according to the custom in some Countries to this day.
yet its not necessarily concluded from the text that they were dipped, but that the water was cast upon them, rather than they cast into the water, according to the custom in Some Countries to this day.
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Yea this pouring of water upon the party baptized doth better resemble the application of the bloud of Christ, which is rather done by applying it to us, through the Spirit,
Yea this pouring of water upon the party baptised does better resemble the application of the blood of christ, which is rather done by applying it to us, through the Spirit,
These are distinguished each from other, Exod. 15.4, 5. NONLATINALPHABET. This difference did the Greek writers make between baptizing 〈 ◊ 〉 dousing, and casting under water;
These Are distinguished each from other, Exod 15.4, 5.. This difference did the Greek writers make between baptizing 〈 ◊ 〉 dousing, and casting under water;
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This appears plainly to be their meaning, by the ancient Oracle of the Athenians, NONLATINALPHABET. Baptize or wash him as a bottle in water, but do not drown him.
This appears plainly to be their meaning, by the ancient Oracle of the Athenians,. Baptise or wash him as a Bottle in water, but do not drown him.
The primitive word NONLATINALPHABET signifies to touch the water gently, Luk 19 24. where the top of the finger is put upon the water, there is baptism;
The primitive word signifies to touch the water gently, Luk 19 24. where the top of the finger is put upon the water, there is Baptism;
Therefore it is remarkable, that when ever the New Testament hath occasion to express the act of dipping, it useth the word NONLATINALPHABET, never NONLATINALPHABET:
Therefore it is remarkable, that when ever the New Testament hath occasion to express the act of dipping, it uses the word, never:
But when ever it hath occasion to express the sacred action of Baptism, it useth the word NONLATINALPHABET. Psal. 10.77. They that go down to the Sea in ships, see the wonders of the Lord.
But when ever it hath occasion to express the sacred actium of Baptism, it uses the word. Psalm 10.77. They that go down to the Sea in ships, see the wonders of the Lord.
sic Catechumeni, in morbum incidentes si imminebat certum mortis periculum baptismum petebant, ne ante migrarent ex hoc mundo quam nomen Christo dedissent.
sic Catechumen, in morbum incidentes si imminebat certum mortis periculum Baptism petebant, ne ante migrarent ex hoc mundo quam Nome Christ dedissent.
3. In or into in Scripture phrase are confounded. As Luk. 11.7. Ioh. 8.26. & 11.9. 4. Though we admit that translation, that Christ came out of the water, yet is it not said that he came from under the water.
3. In or into in Scripture phrase Are confounded. As Luk. 11.7. John 8.26. & 11.9. 4. Though we admit that Translation, that christ Come out of the water, yet is it not said that he Come from under the water.
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Obj. In your pouring on of water or sprinkling, part onelie of the bodie is washed. Ans. Mar. 7.3. the Pharisees are said to be baptized, though their hands onely were washed;
Object In your pouring on of water or sprinkling, part only of the body is washed. Ans. Mar. 7.3. the Pharisees Are said to be baptised, though their hands only were washed;
Therefore by the word NONLATINALPHABET so rendered in the LXX, I understand he washed in the river Jordan, according to the command given him by the Prophet. Obj. Rev. 19.13. Their garments dipt in bloud, NONLATINALPHABET.
Therefore by the word so rendered in the LXX, I understand he washed in the river Jordan, according to the command given him by the Prophet. Object Rev. 19.13. Their garments dipped in blood,.
For what probability is there, that those warriors should dip their garments in bloud? Obj. Iohn 3.23. John was baptizing in Aenon, because there was much water there;
For what probability is there, that those warriors should dip their garments in blood? Object John 3.23. John was baptizing in Aenon, Because there was much water there;
But to let this pass, I answer, That John having multitudes coming to him, might well seek a place where he and his Disciples might at once be employed;
But to let this pass, I answer, That John having Multitudes coming to him, might well seek a place where he and his Disciples might At once be employed;
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for how unfit was it •or Paul with his sores to go •nto the water? Acts 16.33. 5. Suppose they went into the waters, yet it doth •ot appear that they were dipped;
for how unfit was it •or Paul with his sores to go •nto the water? Acts 16.33. 5. Suppose they went into the waters, yet it does •ot appear that they were dipped;
though a refreshment of the Soul by the fulness of Christ, is very fit to be resembled by th• quantity of the elements. Obj. Col. 2.12. VVe are said to be buried with Christ in baptism.
though a refreshment of the Soul by the fullness of christ, is very fit to be resembled by th• quantity of the elements. Object Col. 2.12. We Are said to be buried with christ in Baptism.
2. The pouring of water seems to answer the similitude of burying more aptly, which is done by the casting of the mold upon us, rather than by casting of u• into the mold.
2. The pouring of water seems to answer the similitude of burying more aptly, which is done by the casting of the mould upon us, rather than by casting of u• into the mould.
and is there not a great respect to be given to modesty and civility in these cases, least Angels and men be scandalized? Therefore I rather judge the word signifies •overly to dip or wash by way of affusion;
and is there not a great respect to be given to modesty and civility in these cases, least Angels and men be scandalized? Therefore I rather judge the word signifies •overly to dip or wash by Way of affusion;
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and consequently what it is to baptize, is no justifiable Minister of Jesus Christ. But this is Argumentum ad hominem. Thus much for the word NONLATINALPHABET.
and consequently what it is to baptise, is no justifiable Minister of jesus christ. But this is Argumentum ad hominem. Thus much for the word.
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Thirdly, It is the washing with water by a lawfull Minister. Matt. 28.19. Go Ye and teach all nations, baptizing them, &c. Such as are commissioned to preach, are authorized to baptize;
Thirdly, It is the washing with water by a lawful Minister. Matt. 28.19. Go You and teach all Nations, baptizing them, etc. Such as Are commissioned to preach, Are authorized to baptise;
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yet there wanting a lawfull instrument authorized to the work, the baptism is no baptism; and therefore in that case, such as were baptized by him were to be •ebaptized.
yet there wanting a lawful Instrument authorized to the work, the Baptism is no Baptism; and Therefore in that case, such as were baptised by him were to be •ebaptized.
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unless •hey be proved and approved first, and so set apart •o the work of the Ministery, 2 Tim. 3.10. Let these also first be proved, and then let them use the Office of 〈 ◊ 〉 Deacon.
unless •hey be proved and approved First, and so Set apart •o the work of the Ministry, 2 Tim. 3.10. Let these also First be proved, and then let them use the Office of 〈 ◊ 〉 Deacon.
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and so set apart to the work, (as appears by the 1, and 2 verses, where he speaks of a bishop or Minister) Acts 13.3. before they take that calling upon them.
and so Set apart to the work, (as appears by the 1, and 2 Verses, where he speaks of a bishop or Minister) Acts 13.3. before they take that calling upon them.
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they have no such command, and therefore I verily believe they find little of the presence of God in their administrations, either for conversion or otherwise;
they have no such command, and Therefore I verily believe they find little of the presence of God in their administrations, either for conversion or otherwise;
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I answer, 1. He had a special command for the bapti•ing of Paul, let them shew the like pre••dent. Iud. 6.20. •ffer thou. Thus the command made it lawfull, which without a special command had been unlawfull.
I answer, 1. He had a special command for the bapti•ing of Paul, let them show the like pre••dent. Iud. 6.20. •ffer thou. Thus the command made it lawful, which without a special command had been unlawful.
Secondly, It appears by the Ecclesiastical Story, ••e was a Minister of Jesus Christ, and so indeed this word [ Disciple ] in hebrew •s put for a teacher.
Secondly, It appears by the Ecclesiastical Story, ••e was a Minister of jesus christ, and so indeed this word [ Disciple ] in hebrew •s put for a teacher.
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1. They being asked whether they had received the Holy Ghost, that is, the gifts of the Holy Ghost They answered, they knew no whether there were an Holy Ghost or no;
1. They being asked whither they had received the Holy Ghost, that is, the Gifts of the Holy Ghost They answered, they knew no whither there were an Holy Ghost or no;
for who doth not by the words going before (John verilie baptized with the baptism of repentance, v. 4.) understand that they were already baptized by John, v. 3.4. To what purpose then should he say in the 5 v. When they heard this, they were baptized into the name of the Lord Iesus? Calvin seeing the force of this Argument, saith, They were baptized with extraordinary gifts of the Holy ghost.
for who does not by the words going before (John verily baptised with the Baptism of Repentance, v. 4.) understand that they were already baptised by John, v. 3.4. To what purpose then should he say in the 5 v. When they herd this, they were baptised into the name of the Lord Iesus? calvin seeing the force of this Argument, Says, They were baptised with extraordinary Gifts of the Holy ghost.
for the words spoken by Paul to them, are in the second person whereas these words [ they were baptiz'd in the name of the Lord Jesus ] are spoken in the third person;
for the words spoken by Paul to them, Are in the second person whereas these words [ they were baptized in the name of the Lord jesus ] Are spoken in the third person;
else the Apostle would have said [ when ye heard this ] and not as we have them [ when they heard this. ] Besides it's somewhat harsh to make the people whom John baptized,
Else the Apostle would have said [ when you herd this ] and not as we have them [ when they herd this. ] Beside it's somewhat harsh to make the people whom John baptised,
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For the pronouns they and they in the 4 and 5 verses, upon that supposition that both are Paul 's words, cannot be understood but of the same persons, (as is well alledged by some) Therefore these words [ when they heard this ] must be taken as the words of Luke, not of Paul; importing the baptism of these Disciples upon the preaching of Paul, and not of John.
For the pronouns they and they in the 4 and 5 Verses, upon that supposition that both Are Paul is words, cannot be understood but of the same Persons, (as is well alleged by Some) Therefore these words [ when they herd this ] must be taken as the words of Lycia, not of Paul; importing the Baptism of these Disciples upon the preaching of Paul, and not of John.
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But if John had baptized in the name of the Lord Jesus explicitly, why did not Paul say so, rather than to say that he baptized them, saying unto them, that they should believe in him that should come after him? Whosoever therefore shall destroy the foundation, denying the Trinity and depraving the form of baptism, their baptism is invalid. Thus much of the Definition.
But if John had baptised in the name of the Lord jesus explicitly, why did not Paul say so, rather than to say that he baptised them, saying unto them, that they should believe in him that should come After him? Whosoever Therefore shall destroy the Foundation, denying the Trinity and depraving the from of Baptism, their Baptism is invalid. Thus much of the Definition.
for when David exhorteth all people and nations to praise the Lord, he afterwards explains himself, Young men and maidens, old men and children, let them praise the name of the Lord. Psalm 148.11, 12, 13. 2. We know when the nation of the Jews were made Disciples and circumcised their Children also were made Disciples, that is, such as were a•mitted into Christ's School;
for when David exhorteth all people and Nations to praise the Lord, he afterwards explains himself, Young men and maidens, old men and children, let them praise the name of the Lord. Psalm 148.11, 12, 13. 2. We know when the Nation of the jews were made Disciples and circumcised their Children also were made Disciples, that is, such as were a•mitted into Christ's School;
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for a child is accounted a scholar the first day of his admission; and such did Christ undertake to teach, non quia docti erant sed ut docti essent;
for a child is accounted a scholar the First day of his admission; and such did christ undertake to teach, non quia Learned Erant sed ut Learned essent;
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6. The manner of the Jews was to baptize the Children of Jews and Proselytes. Ex. 19.8. they were all baptized or washed. Thus Gen. 35.2. Jacob caused the women and children to be baptized;
6. The manner of the jews was to baptise the Children of jews and Proselytes. Ex. 19.8. they were all baptised or washed. Thus Gen. 35.2. Jacob caused the women and children to be baptised;
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Therefore the manner and form of baptism with the subject thereof, being well known to the Jews, they enquire not of John concerning those things, Iohn 1.25, but onely question his commission.
Therefore the manner and from of Baptism with the Subject thereof, being well known to the jews, they inquire not of John Concerning those things, John 1.25, but only question his commission.
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That they are called disciples it appears by Acts 15 10, Why tempt ye God to put a yoke upon the neck of the disciples? All they upon whose neck they would have layd this yoke are disciples.
That they Are called Disciples it appears by Acts 15 10, Why tempt you God to put a yoke upon the neck of the Disciples? All they upon whose neck they would have laid this yoke Are Disciples.
those words, after the manner of Moses, include all Males whether young or old. Act. 21.21. with v. 25. and 6.14. Those Myriads or many-ten-thousands were informed, That Paul taught the Jews among the Gentiles to forsake Moses, saying that they ought not to circumcise their children;
those words, After the manner of Moses, include all Males whither young or old. Act. 21.21. with v. 25. and 6.14. Those Myriads or many-ten-thousands were informed, That Paul taught the jews among the Gentiles to forsake Moses, saying that they ought not to circumcise their children;
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but the Elders tell him, as touching the Gentiles that believe, we have written and concluded that they observe no such thing, that is, that their children should be circumcised:
but the Elders tell him, as touching the Gentiles that believe, we have written and concluded that they observe no such thing, that is, that their children should be circumcised:
Observe then he saith, we have written and concluded, which words refer to Acts 15 23, The Apostles, Elders & Brethren send greetings to the Brethren which are of the Gentiles.
Observe then he Says, we have written and concluded, which words refer to Acts 15 23, The Apostles, Elders & Brothers send greetings to the Brothers which Are of the Gentiles.
It appears that the question was concluded as concerning the Gentiles and their children, (and not the Jews children) called there Disciples. The Apostles and Elders wave the question as concerning the Jews children,
It appears that the question was concluded as Concerning the Gentiles and their children, (and not the jews children) called there Disciples. The Apostles and Elders wave the question as Concerning the jews children,
for as yet the Jews were not able to bear it, Acts 6 14; but they determine that the Gentiles should not circumcise their children, or observe any of those ceremonial Rites;
for as yet the jews were not able to bear it, Acts 6 14; but they determine that the Gentiles should not circumcise their children, or observe any of those ceremonial Rites;
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Mat. 27 57 with Mat. 10 42, Whosoever shall give a cup of cold water to one of these little ones, &c. These are distinguished from Prophets and righteous men, b•• called Disciples.
Mathew 27 57 with Mathew 10 42, Whosoever shall give a cup of cold water to one of these little ones, etc. These Are distinguished from prophets and righteous men, b•• called Disciples.
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This promise is applyed ( Iohn 6 45.) unto the people of God in the new Testament, whom the Lord doth engage to teach and incline their hearts to believe in him.
This promise is applied (John 6 45.) unto the people of God in the new Testament, whom the Lord does engage to teach and incline their hearts to believe in him.
for the word NONLATINALPHABET is the masculine gender. 4. For the adult, we say teaching ordinarily goes before the administration of the Seal; but not so in infants:
for the word is the masculine gender. 4. For the adult, we say teaching ordinarily Goes before the administration of the Seal; but not so in Infants:
had this been inconsistent with Infant-Circumcision? I say no, but if the Lord say, Go ye, disciple all nations, baptizing them in the name of the Father, Son, and holy Ghost;
had this been inconsistent with Infant circumcision? I say no, but if the Lord say, Go you, disciple all Nations, baptizing them in the name of the Father, Son, and holy Ghost;
why should any imagin that Infants are excluded? This word NONLATINALPHABET signifies properly to disciple them, q. d. admit them into the school of Christ;
why should any imagine that Infants Are excluded? This word signifies properly to disciple them, q. worser. admit them into the school of christ;
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having evangelized that city, (that is, turned them into the mold of the Gospel) and discipled a competent number, they ordained Elders in every Church, v. 23. 6. Making disciples being an aorist, hath the force of a future tense, and baptizing is of the present tense;
having evangelized that City, (that is, turned them into the mould of the Gospel) and discipled a competent number, they ordained Elders in every Church, v. 23. 6. Making Disciples being an aorist, hath the force of a future tense, and baptizing is of the present tense;
But the contrary hath been proved, That they are taught by God, and after they are come out of their infancie, are capable of being taught of men. The Second Argument.
But the contrary hath been proved, That they Are taught by God, and After they Are come out of their infancy, Are capable of being taught of men. The Second Argument.
Thou shal• keep my Covenant therefore, thou and thy seed after thee in their generations. You see the Covenant is made by the Lord himself a ground of Circumcision.
Thou shal• keep my Covenant Therefore, thou and thy seed After thee in their generations. You see the Covenant is made by the Lord himself a ground of Circumcision.
I would fain know whether by virtue of this covenant made with Abraham, the posterity of Abraham shall not be reinstated into that land ( Mic. 7 14, 15 Let them feed in Bashan and Gilead as in the days of old,
I would fain know whither by virtue of this Covenant made with Abraham, the posterity of Abraham shall not be reinstated into that land (Mic. 7 14, 15 Let them feed in Bashan and Gilead as in the days of old,
) If so, (as I shall shew hereafter more fully) then these words [ thou shalt keep my Covenant therefore ] can not be meant of circumcision, (which was long since abolished) but must needs be meant of baptism, which cometh instead thereof;
) If so, (as I shall show hereafter more Fully) then these words [ thou shalt keep my Covenant Therefore ] can not be meant of circumcision, (which was long since abolished) but must needs be meant of Baptism, which comes instead thereof;
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Had not circumcision been ceremonial, and another sign instituted instead thereof, no doubt it had been in force to this day. (As that of the Sabbath, what is moral in that command, remains;
Had not circumcision been ceremonial, and Another Signen instituted instead thereof, no doubt it had been in force to this day. (As that of the Sabbath, what is moral in that command, remains;
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though that seventh day of rest from the creation be abolished, yet there is another seventh day instead thereof appointed, which is the first of the last seven,
though that seventh day of rest from the creation be abolished, yet there is Another seventh day instead thereof appointed, which is the First of the last seven,
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as the other was the last of the first.) This then is moral in that of circumcision, That our faith is to be held forth and professed to the world, by the dedication of our children to God. Gen. 17 12. He that is eight days old shall be circumcized.
as the other was the last of the First.) This then is moral in that of circumcision, That our faith is to be held forth and professed to the world, by the dedication of our children to God. Gen. 17 12. He that is eight days old shall be Circumcised.
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The institution it self we find in vers. 10, without any restriction to infancie in that latitude, as comprising Males of any age, omnis mas, every male whether man or child shall be circumcised.
The Institution it self we find in vers. 10, without any restriction to infancy in that latitude, as comprising Males of any age, omnis mass, every male whither man or child shall be circumcised.
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and heirs according to the promise: But children are Christ's: Erg. Abraham 's seed, and therefore consequently alike priviledged with Abraham 's children.
and Heirs according to the promise: But children Are Christ's: Erg. Abraham is seed, and Therefore consequently alike privileged with Abraham is children.
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Thus vers. 17, This I say therefore, that the Covenant which was confirmed of God in Christ before the Law, which was four hundred and thirty years after, cannot disanul, that it should make the promise of none effect.
Thus vers. 17, This I say Therefore, that the Covenant which was confirmed of God in christ before the Law, which was four hundred and thirty Years After, cannot disannul, that it should make the promise of none Effect.
Sometimes the Apostle useth the plural Number, v. 16. Now to Abraham and his seed were the promises made. Because this proposition [ I will be thy God ] being the mother promise containeth all other promises in the womb of it.
Sometime the Apostle uses the plural Number, v. 16. Now to Abraham and his seed were the promises made. Because this proposition [ I will be thy God ] being the mother promise Containeth all other promises in the womb of it.
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Thus Rom. 4 13. NONLATINALPHABET, the promise, that is the Covenant made to Abraham, is to be understood, being mentioned in that chapter no less than four times.
Thus Rom. 4 13., the promise, that is the Covenant made to Abraham, is to be understood, being mentioned in that chapter no less than four times.
we say, It's improper to say, the promise i•, for it was already fulfilled; (though it was included in Abrahaham 's Covenant) but as for remission of sins and pouring out the spirit on them and theirs, they are included in that great promise, [ I will be thy God and the God of thy seed.
we say, It's improper to say, the promise i•, for it was already fulfilled; (though it was included in Abraham is Covenant) but as for remission of Sins and pouring out the Spirit on them and theirs, they Are included in that great promise, [ I will be thy God and the God of thy seed.
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as the giving of the spirit is the great promise of the new Testament. See Luk. 24.49. Acts 1.4, 5. and 2.33. Having received of the Father the promise of the holy Ghost. Compare Acts 10.47. and 11.16. and 15.8, 9. Giving them the holy Ghost as he did unto us, and put no difference between us and them, purifying their hearts by faith.
as the giving of the Spirit is the great promise of the new Testament. See Luk. 24.49. Acts 1.4, 5. and 2.33. Having received of the Father the promise of the holy Ghost. Compare Acts 10.47. and 11.16. and 15.8, 9. Giving them the holy Ghost as he did unto us, and put no difference between us and them, purifying their hearts by faith.
Ye are the Children of the Covenant which God made with our Fathers, saying unto Abraham, and in thy seed shall all the families (NONLATINALPHABET, where children must of necessity be included,
You Are the Children of the Covenant which God made with our Father's, saying unto Abraham, and in thy seed shall all the families (, where children must of necessity be included,
2. The Apostle sheweth not onely that baptism cometh instead, but that it's administered on the same grounds, sc. That God is our God and the God of our seed;
2. The Apostle shows not only that Baptism comes instead, but that it's administered on the same grounds, sc. That God is our God and the God of our seed;
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they being conscious to themselves of that bitter curse which was pronounced by them, [ his bloud be upon us and our children. ] 4. Act. 2.41. They gladly received that word, namely, the promise is to you and to your Children, and therefore were baptized;
they being conscious to themselves of that bitter curse which was pronounced by them, [ his blood be upon us and our children. ] 4. Act. 2.41. They gladly received that word, namely, the promise is to you and to your Children, and Therefore were baptised;
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therefore the Apostle doth abundantly labour to prove, by four several places of Scripture, That Christ is a minister of the Circumcision, to confirm the promises made to the fathers;
Therefore the Apostle does abundantly labour to prove, by four several places of Scripture, That christ is a minister of the Circumcision, to confirm the promises made to the Father's;
See v. 9, 11, 12. I do not remember any place of Scripture, where the Apostle doth bring so many proofs as he doth in this one place, shewing that the Gentiles have an interest in the promises made unto the Jews;
See v. 9, 11, 12. I do not Remember any place of Scripture, where the Apostle does bring so many proofs as he does in this one place, showing that the Gentiles have an Interest in the promises made unto the jews;
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Thirdly, Then what ground of hope had the parent to plead for his child? Or how may the child come in the name of his fathers God (which they were wont to do) pleading the Covenant,
Thirdly, Then what ground of hope had the parent to plead for his child? Or how may the child come in the name of his Father's God (which they were wont to do) pleading the Covenant,
as to the outward administration of it 〈 ◊ 〉 at lest till it be cut off by parents or children, onely it is established with Isaac and all such as are true Isaacs.
as to the outward administration of it 〈 ◊ 〉 At lest till it be Cut off by Parents or children, only it is established with Isaac and all such as Are true Isaacs.
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but he lets them understand, That, notwithstanding that bitter curse, [ his bloud be upon us and upon our children ] they were not as yet discovenanted,
but he lets them understand, That, notwithstanding that bitter curse, [ his blood be upon us and upon our children ] they were not as yet discovenanted,
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9. Is not this strange doctrine, That t•e faith of the parent should set the child farther •ff from Go•? before they were near by the bloud of the Lord, but now afar •ff:
9. Is not this strange Doctrine, That t•e faith of the parent should Set the child farther •ff from Go•? before they were near by the blood of the Lord, but now afar •ff:
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If a Landlord should move his Tenant to give up his old Lease, (wherein the lives of his children are included, which also hath certain priviledges to him and his children) and to take a new one in which his childrens lives are left out having no more priviledges than mere strangers;
If a Landlord should move his Tenant to give up his old Lease, (wherein the lives of his children Are included, which also hath certain privileges to him and his children) and to take a new one in which his Children's lives Are left out having no more privileges than mere Strangers;
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could he rationally perswade him to surrender up the old Lease or grant, and to take a new one from the benefit that may accrue to the Tenant by it, the lives of his children being left out in the Lease? And what force is there in this manner of arguing, judge ye.
could he rationally persuade him to surrender up the old Lease or grant, and to take a new one from the benefit that may accrue to the Tenant by it, the lives of his children being left out in the Lease? And what force is there in this manner of arguing, judge you.
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Had this been of any force to perswade them to enter into the way of the new Testament? Or to comfort poor souls, that doubtless were much troubled about that bitter curse, his bloud be upon us and our children? Would it not have disheartened them for ever,
Had this been of any force to persuade them to enter into the Way of the new Testament? Or to Comfort poor Souls, that doubtless were much troubled about that bitter curse, his blood be upon us and our children? Would it not have disheartened them for ever,
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For what comfort had it been to them to tell them they should receive the gift of Tongues and working miracles? when they hung over the chimnies of hell, (as I may so speak) or the smoak of the damned, ready to be cast into the everlasting flames,
For what Comfort had it been to them to tell them they should receive the gift of Tongues and working Miracles? when they hung over the Chimneys of hell, (as I may so speak) or the smoke of the damned, ready to be cast into the everlasting flames,
Thirdly, Upon the same ground that parents are baptized, their children may and must be baptized: (for there is the like reason for the one as for the other) But parents are baptized because the promise is to them:
Thirdly, Upon the same ground that Parents Are baptised, their children may and must be baptised: (for there is the like reason for the one as for the other) But Parents Are baptised Because the promise is to them:
He begins with Jacob, (Esau being cut off) from Jacob to Isaac, (Ishmael being cut off) from Isaac to Abraham. This will he do when they accept of the punishment of their iniquity, that is kiss the rod,
He begins with Jacob, (Esau being Cut off) from Jacob to Isaac, (Ishmael being Cut off) from Isaac to Abraham. This will he do when they accept of the punishment of their iniquity, that is kiss the rod,
Then saith the Lord, ver. 45, I will remember the Covenant of their Ancesters; this promise relates to their last captivity, ver. 44. Compared with Rom. 11.1, 26 28. Deut. 43, If in thy later days thou return, he will not forget the Covenant made with thy fathers.
Then Says the Lord, ver. 45, I will Remember the Covenant of their Ancestors; this promise relates to their last captivity, ver. 44. Compared with Rom. 11.1, 26 28. Deuteronomy 43, If in thy later days thou return, he will not forget the Covenant made with thy Father's.
Verse 37, Because he loved thy fathers therefore he chose their seed after them. Cap. 7, 8, 10, ver. 15, Onely the Lord had a delight in thy fathers to love them,
Verse 37, Because he loved thy Father's Therefore he chosen their seed After them. Cap. 7, 8, 10, ver. 15, Only the Lord had a delight in thy Father's to love them,
Deut. 29 10, Ye stand this day before the Lord, your little ones and the stranger that is in thy camp, — that thou shouldest enter into Covenant, He speaks to them all as one man.
Deuteronomy 29 10, You stand this day before the Lord, your little ones and the stranger that is in thy camp, — that thou Shouldst enter into Covenant, He speaks to them all as one man.
but with him also that is not here this day, (that is, the Gentiles and their Children unborn intentionally.) Deut. 30 6, I will circumcise thy heart,
but with him also that is not Here this day, (that is, the Gentiles and their Children unborn intentionally.) Deuteronomy 30 6, I will circumcise thy heart,
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(a word of command and a word of promise being promiscuously used in scripture phrase,) Psalm 111 11, compared with the 105 Psalm v. 8. He hath remembered his Covenant for ever, the word which he commanded to a thousand generations.
(a word of command and a word of promise being promiscuously used in scripture phrase,) Psalm 111 11, compared with the 105 Psalm v. 8. He hath remembered his Covenant for ever, the word which he commanded to a thousand generations.
This is a Gospel-promise for the continuance of their Children in their former state, as appears by the 17 v. Thou art the same, or, thou art he, (NONLATINALPHABET) so interpreted and applyed to Christ, Heb. 1 10. Psalm 112 2, The generation of the upright shall be blessed.
This is a Gospel promise for the Continuance of their Children in their former state, as appears by the 17 v. Thou art the same, or, thou art he, () so interpreted and applied to christ, Hebrew 1 10. Psalm 112 2, The generation of the upright shall be blessed.
Compared with the former verse, The redeemer shall come to Syon, and to them that turn from transgression in Jacob. And then he tells them, This is my Covenant with them, saith the Lord;
Compared with the former verse, The redeemer shall come to Syon, and to them that turn from Transgression in Jacob. And then he tells them, This is my Covenant with them, Says the Lord;
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whereas formerly they were brought forth to the pestilence and the sword, Hos. 9 12, 13. The reason of this happiness of their children is given in the 23 verse, For they are the seed of the blessed of the Lord, and their offspring with them:
whereas formerly they were brought forth to the pestilence and the sword, Hos. 9 12, 13. The reason of this happiness of their children is given in the 23 verse, For they Are the seed of the blessed of the Lord, and their offspring with them:
To say this is meant of the 〈 ◊ 〉 is improper, for it's all one as if the Prophet had said, They are the elect of the blessed of the Lord, and the elect with them; which is not sense.
To say this is meant of the 〈 ◊ 〉 is improper, for it's all one as if the Prophet had said, They Are the elect of the blessed of the Lord, and the elect with them; which is not sense.
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But to limit this text to their civil state onely, seems to be clear against the scope and purpose of the holy Ghost in these words, which is to shew the glorious and blessed condition of that Church.
But to limit this text to their civil state only, seems to be clear against the scope and purpose of the holy Ghost in these words, which is to show the glorious and blessed condition of that Church.
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Ier. 32 39, That they may fear me for ever, for the good of them and their children after them. This prophesy is applicable to the Jews converted, ver 37, and is an implicit promise suitable to that of the V. Commandment, [ that thou mayest prolong thy days.
Jeremiah 32 39, That they may Fear me for ever, for the good of them and their children After them. This prophesy is applicable to the jews converted, for 37, and is an implicit promise suitable to that of the V. Commandment, [ that thou Mayest prolong thy days.
Ez. 16 21, Thou hast slain my children whom thou hast born to me, (for we are neither born nor reborn to our selves) God owns them for his own though their parents were Idolaters.
Ezra 16 21, Thou hast slave my children whom thou hast born to me, (for we Are neither born nor reborn to our selves) God owns them for his own though their Parents were Idolaters.
Ez. 36 11, I will settle you after your old estates, and will do better for you than at your beginnings, Or as some read it, I will bestow benefits upon you more than at the first.
Ezra 36 11, I will settle you After your old estates, and will do better for you than At your beginnings, Or as Some read it, I will bestow benefits upon you more than At the First.
Ez 47 14, Ye shall inherit it one as well as another, yea, saith the Lord, the strangers with their children shall have inheritance with the children of Israel in that land of Canaan, vers. 22. This is a Gospel-promise as appears by many arguments which I could produce;
Ezra 47 14, You shall inherit it one as well as Another, yea, Says the Lord, the Strangers with their children shall have inheritance with the children of Israel in that land of Canaan, vers. 22. This is a Gospel promise as appears by many Arguments which I could produce;
to such and their seed doth the Lord extend mercie. (which is a fruit of the Covenant of grace not of works) The like phrase we have in Timothy, Keep this command to the coming of Christ, that is,
to such and their seed does the Lord extend mercy. (which is a fruit of the Covenant of grace not of works) The like phrase we have in Timothy, Keep this command to the coming of christ, that is,
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Ans. 1. If the command be so understood, then is there no pretence for children to complain, The fathers have eaten sour grapes and the childrens teeth are set on edge;
Ans. 1. If the command be so understood, then is there no pretence for children to complain, The Father's have eaten sour grapes and the Children's teeth Are Set on edge;
2. If he spake of children hating God as their fathers, why might he not have said, Visiting the iniquitie of the fathers upon the children unto a thousand generatons,
2. If he spoke of children hating God as their Father's, why might he not have said, Visiting the iniquity of the Father's upon the children unto a thousand generatons,
for he extolls his mercie above his justice, saying, Visiting the iniquities of the fathers upon the children unto the third and fourth generation, but, Shewing mercie to thousands: For the attributes of God are equal, NONLATINALPHABET non NONLATINALPHABET.
for he extols his mercy above his Justice, saying, Visiting the iniquities of the Father's upon the children unto the third and fourth generation, but, Showing mercy to thousands: For the attributes of God Are equal, non.
You parents take heed of idolatry, for if your children to the third or fourth generation committ idolatry, I will punish them? It is not to be imagined, that the wisdom of the father should argue thus irrationally:
You Parents take heed of idolatry, for if your children to the third or fourth generation commit idolatry, I will Punish them? It is not to be imagined, that the Wisdom of the father should argue thus irrationally:
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Let none say these are old Testament proofs, (intrenching upon the prophetical office of Christ) as if that which was written w••• not written for our learning;
Let none say these Are old Testament proofs, (entrenching upon the prophetical office of christ) as if that which was written w••• not written for our learning;
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or as if Christ were not sent to confirm the promises made to the Fathers. Rom. 15. We thought much that the Papists should make void and unlord the second Commandment, and the Bishops the fourth;
or as if christ were not sent to confirm the promises made to the Father's. Rom. 15. We Thought much that the Papists should make void and unlord the second Commandment, and the Bishops the fourth;
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For doth not Moses expound Christ, and doth not Christ send the Jews to Moses for instruction? Ioh. 5 46, Luk 16 31. Let us come to the new Testament, (though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly;
For does not Moses expound christ, and does not christ send the jews to Moses for instruction? John 5 46, Luk 16 31. Let us come to the new Testament, (though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly;
Matt. 22 32, compared with Ex. 3 6, I am the God of Abraham, the God of Isaac, and the God of Jacob. The Lord makes mention of this Covenant made with our fathers;
Matt. 22 32, compared with Ex. 3 6, I am the God of Abraham, the God of Isaac, and the God of Jacob. The Lord makes mention of this Covenant made with our Father's;
but made good his word to a day, though the promise was made four hundred and thirty years before, Ex. 12 42. It is a night much to be observed, wherein the Lord brought them out of the land of Egypt; if he had deferred to make good his promise but till the next day, he had (that I may so say) forfeited his bond.
but made good his word to a day, though the promise was made four hundred and thirty Years before, Ex. 12 42. It is a night much to be observed, wherein the Lord brought them out of the land of Egypt; if he had deferred to make good his promise but till the next day, he had (that I may so say) forfeited his bound.
God in giving Christ remembered his Covenant with Abraham. V. 72, To perform the mercie promised to our forefathers and to remember his holy Covenant. Vers. 2, compared with the 76, And thou Child shalt be called the Prophet of the Highest.
God in giving christ remembered his Covenant with Abraham. V. 72, To perform the mercy promised to our Forefathers and to Remember his holy Covenant. Vers. 2, compared with the 76, And thou Child shalt be called the Prophet of the Highest.
as if all the Prophets had but one mouth, being unanimous in their interpretation of the Covenant, v. 70, which Covenant was made not onely with Abraham, but with the fathers and their children;
as if all the prophets had but one Mouth, being unanimous in their Interpretation of the Covenant, v. 70, which Covenant was made not only with Abraham, but with the Father's and their children;
and shall we have a mouth to speak or a heart to think contrary to the sense and meaning of all the holy Prophets, which have been ever since the world began? Far be it from us,
and shall we have a Mouth to speak or a heart to think contrary to the sense and meaning of all the holy prophets, which have been ever since the world began? far be it from us,
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There were then such as were born after the flesh, that is, the natural seed, who in course of nature came from Abraham: So is there now a fleshly seed of believers.
There were then such as were born After the Flesh, that is, the natural seed, who in course of nature Come from Abraham: So is there now a fleshly seed of believers.
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Yea, They with their parents at length shall be engrafted in again, as we shall shew hereafter. Eph. 3.8. That the Gentiles (that is, parents and children) should be partakers of his promise, namely that grand promise, I will be thy God and the God of thy seed;
Yea, They with their Parents At length shall be engrafted in again, as we shall show hereafter. Ephesians 3.8. That the Gentiles (that is, Parents and children) should be partakers of his promise, namely that grand promise, I will be thy God and the God of thy seed;
the question was not whether the marriage were lawful, but whether they might lawfully live together, the one being a believer the other not. (therefore to plead the unbelieving fornicator is sanctified by the believing whore, is improper;
the question was not whither the marriage were lawful, but whither they might lawfully live together, the one being a believer the other not. (Therefore to plead the unbelieving fornicator is sanctified by the believing whore, is improper;
for the question was concerning man and wife, whereof the one was a believer, whether those might lawfully live together.) This question was propounded to Paul being grounded on that Text in Ezra 10, or 1 Cor. 5, as is supposed by some.
for the question was Concerning man and wife, whereof the one was a believer, whither those might lawfully live together.) This question was propounded to Paul being grounded on that Text in Ezra 10, or 1 Cor. 5, as is supposed by Some.
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for Sanctification is never in all the Book of God used in that sense, and why should we admit of it here? We must interpret Scripture by Scripture, which is the safest way of interpretation;
for Sanctification is never in all the Book of God used in that sense, and why should we admit of it Here? We must interpret Scripture by Scripture, which is the Safest Way of Interpretation;
and so it is taken in this 1 Cor. 7. But in the sense of some, the Pagans lawful relations & enjoyments are sanctified to them, which to assert is very absurd;
and so it is taken in this 1 Cor. 7. But in the sense of Some, the Pagans lawful relations & enjoyments Are sanctified to them, which to assert is very absurd;
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therefore by the holiness of children the Apostle means foederal holiness, according to Scripture phrase, Ezra 9, The holy seed have mingled themselves with the people of the Lands.
Therefore by the holiness of children the Apostle means federal holiness, according to Scripture phrase, Ezra 9, The holy seed have mingled themselves with the people of the Lands.
We are compassed (as you see) round about with a cloud of witnesses, Now the Lord grant we be not like the Egyptians, looking at the darksom part of the cloud, (as many do) and not the lightsom part;
We Are compassed (as you see) round about with a cloud of Witnesses, Now the Lord grant we be not like the egyptians, looking At the darksome part of the cloud, (as many do) and not the lightsome part;
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but that this cloud may be as a cloud by day, and as a pillar of fire by night (even in that night that is coming fast upon us, the shadows of the evening growing very long) to guid us in the Truth as it is in Jesus.
but that this cloud may be as a cloud by day, and as a pillar of fire by night (even in that night that is coming fast upon us, the shadows of the evening growing very long) to guide us in the Truth as it is in jesus.
for as it's applyed to Joshua it hath but one negative, but when applyed to the body of Israel, verse 8, it hath four negatives, to which the Apostle adds a fift, No I will not leave thee, no I will not in no wise forsake thee.
for as it's applied to joshua it hath but one negative, but when applied to the body of Israel, verse 8, it hath four negatives, to which the Apostle adds a fift, No I will not leave thee, no I will not in no wise forsake thee.
Rom. 4 11, Circumcision is called a seal of the rightousness of faith, which he had being uncircumcised, that so he might become the father of all those that believe, though not circumcised;
Rom. 4 11, Circumcision is called a seal of the righteousness of faith, which he had being uncircumcised, that so he might become the father of all those that believe, though not circumcised;
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for Abraham was called the father of them that believe, because he was the first father that received this blessing, which was a blessing upon parents and children;
for Abraham was called the father of them that believe, Because he was the First father that received this blessing, which was a blessing upon Parents and children;
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3. How makes he Abraham the father of believers in both people, if the Covenant was not established on him as a father for his children of both people? v. 17, who is the father of us all,
3. How makes he Abraham the father of believers in both people, if the Covenant was not established on him as a father for his children of both people? v. 17, who is the father of us all,
before him whom he believed. God hath honored Abraham 's faith, that in respect thereof he hath made him like himself, sc. a father, not of this or that nation,
before him whom he believed. God hath honoured Abraham is faith, that in respect thereof he hath made him like himself, sc. a father, not of this or that Nation,
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4. This promise [ I will be thy God and the God of thy seed ] was not peculiar to Abraham, as appears by the scope of the Apostle, Rom. 4. which is to shew how we are justified, and not Abraham onely;
4. This promise [ I will be thy God and the God of thy seed ] was not peculiar to Abraham, as appears by the scope of the Apostle, Rom. 4. which is to show how we Are justified, and not Abraham only;
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The Apostle brings in Abraham as an eminent believer, and the father of the faithful (for he was the first explicit covenanter) as a rule to all believers;
The Apostle brings in Abraham as an eminent believer, and the father of the faithful (for he was the First explicit covenanter) as a Rule to all believers;
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That it's the same for substance, it appears by the Apostle, Gal. 3.8, 28, The Scripture foreseeing that God would justifie the heathen, preached the Gospel before unto Abraham.
That it's the same for substance, it appears by the Apostle, Gal. 3.8, 28, The Scripture Foreseeing that God would justify the heathen, preached the Gospel before unto Abraham.
and to day, and for ever the same, Heb. 13 8? Was this once an evangelical promise [ I will be thy God, ] and is it not so still? And if that be evangelical, (as is confessed) shall we deny the later [ I will be the God of thy seed ] to be evangelical also?
and to day, and for ever the same, Hebrew 13 8? Was this once an Evangelical promise [ I will be thy God, ] and is it not so still? And if that be Evangelical, (as is confessed) shall we deny the later [ I will be the God of thy seed ] to be Evangelical also?
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and because the incorporating of the Gentiles was a great mystery, (i. e) a divine hidden secret to the Jews, the Apostle quotes four places of Scripture to evince that great controverted Truth, sc. That the Gentiles should be incorporated into one and the same body with the Jews.
and Because the incorporating of the Gentiles was a great mystery, (i. e) a divine hidden secret to the jews, the Apostle quotes four places of Scripture to evince that great controverted Truth, sc. That the Gentiles should be incorporated into one and the same body with the jews.
8. Why should it be conceived that the Covenant of Grace should run in a different course from all other of Gods Covenants? God made a Covenant with Phineas, did it not reach his posterity, Num. 5? So with David, Psalm 89 28. And did not that extend to his posterity also? Did God ever make a Covenant with any, wherein the children were not comprehended? In the first place where this Covenant is mentioned it runs thus, To thee and thy seed, Gen. 15 18, 8, which was ratified by the dividing of an heifer of three years old.
8. Why should it be conceived that the Covenant of Grace should run in a different course from all other of God's Covenants? God made a Covenant with Phinehas, did it not reach his posterity, Num. 5? So with David, Psalm 89 28. And did not that extend to his posterity also? Did God ever make a Covenant with any, wherein the children were not comprehended? In the First place where this Covenant is mentioned it runs thus, To thee and thy seed, Gen. 15 18, 8, which was ratified by the dividing of an heifer of three Years old.
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9. Gentiles are ingrafted into the same olive tree, and made partakers of the fatness thereof, that is, the ordinances, promises and their appertenances;
9. Gentiles Are ingrafted into the same olive tree, and made partakers of the fatness thereof, that is, the ordinances, promises and their appurtenances;
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and therefore may plead with their Mother as an harlot, Hos. 2. 3. They with their parents are to be ingrafted in again into the olive tree of the visible Church of Christ.
and Therefore may plead with their Mother as an harlot, Hos. 2. 3. They with their Parents Are to be ingrafted in again into the olive tree of the visible Church of christ.
10. Where is that great Statute repealed, or that Magna Charta vacated and made void, [ I will be thy God and the God of thy seed? ] Was not this one of the greatest promises of the old Testament, greater than which could not be? The promise in the 17 of Genesis is greater than that in the 22.
10. Where is that great Statute repealed, or that Magna Charta vacated and made void, [ I will be thy God and the God of thy seed? ] Was not this one of the greatest promises of the old Testament, greater than which could not be? The promise in the 17 of Genesis is greater than that in the 22.
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This promise was confirmed by many and sundry ways, NONLATINALPHABET, by piece-meals or parcels, Heb. 1.1. yet one and the same Covenant gradually revealed to Abraham, as he walked more exactly with God;
This promise was confirmed by many and sundry ways,, by piecemeals or parcels, Hebrew 1.1. yet one and the same Covenant gradually revealed to Abraham, as he walked more exactly with God;
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for the farther the times were from Christs coming the less light they had, but the nearer they came to Christ the more fully was that Covenant discovered,
for the farther the times were from Christ coming the less Light they had, but the nearer they Come to christ the more Fully was that Covenant discovered,
then shall the Ark of the Covenant be seen in the Temple, Rev. 11.19, But the Covenant was confirmed [ NONLATINALPHABET ] to Abraham 1. By Sacrifices, Gen. 15.18. (being not mentioned before.) 2. By the Sacrament of Circumcision, Cap. 17. 3. By an oath, Cap. 22. Yea it was confirmed by God in Christ: (therefore must needs be of grace.) Gal. 31.7. 1. By the death of Christ. 2. By the merits of Christ.
then shall the Ark of the Covenant be seen in the Temple, Rev. 11.19, But the Covenant was confirmed [ ] to Abraham 1. By Sacrifices, Gen. 15.18. (being not mentioned before.) 2. By the Sacrament of Circumcision, Cap. 17. 3. By an oath, Cap. 22. Yea it was confirmed by God in christ: (Therefore must needs be of grace.) Gal. 31.7. 1. By the death of christ. 2. By the merits of christ.
3. By the preaching of Christ and his Apostles, Dan. 9. He shall confirm the Covenant for one week, (which was spent in the confirmation thereof) for Christ preached three years and a half,
3. By the preaching of christ and his Apostles, Dan. 9. He shall confirm the Covenant for one Week, (which was spent in the confirmation thereof) for christ preached three Years and a half,
the ceremonies de jure did cease at his death, with all the sacrifices, (when the vail was rent asunder) but the Covenant was not made null, till they voluntatarily and obstinately rejected the Lord Christ.
the ceremonies de jure did cease At his death, with all the Sacrifices, (when the Vail was rend asunder) but the Covenant was not made null, till they voluntatarily and obstinately rejected the Lord christ.
and the ceremonies annexed thereunto, Gal. 3.14, 15. That the blessing of Abraham might come upon the Gentiles, which blessing extends to fathers and children.
and the ceremonies annexed thereunto, Gal. 3.14, 15. That the blessing of Abraham might come upon the Gentiles, which blessing extends to Father's and children.
if there be any force in the Arguments of the Antipedobaptists pleading for the spiritual seed onely, the like might have been pleaded against all the carnal seed of Abraham, as the Lord pleads Psal. 50, What hast thou to do to take my Covenant into thy mouth?
if there be any force in the Arguments of the Antipedobaptists pleading for the spiritual seed only, the like might have been pleaded against all the carnal seed of Abraham, as the Lord pleads Psalm 50, What hast thou to do to take my Covenant into thy Mouth?
3. Then are no Children in a visible way of salvation, Eph. 2.12, and without hope; and therefore Rachel may weep for her Children because they are not.
3. Then Are no Children in a visible Way of salvation, Ephesians 2.12, and without hope; and Therefore Rachel may weep for her Children Because they Are not.
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There was a great Lamentation in Israel when one tribe was cut off, but have not all the Churches in the world cause bitterly to lament, That two parts of three are cut off from the Covenant of Grace?
There was a great Lamentation in Israel when one tribe was Cut off, but have not all the Churches in the world cause bitterly to lament, That two parts of three Are Cut off from the Covenant of Grace?
but the Apostle tells us Christ is a surety of a better Testament, Heb. 7.22. established upon better promises, Heb. 8.6. Ex. 26.9. compared with Ex. 36.9.
but the Apostle tells us christ is a surety of a better Testament, Hebrew 7.22. established upon better promises, Hebrew 8.6. Ex. 26.9. compared with Ex. 36.9.
these were coupled together by loops that the Tabernacle might be one, ver. 11. And what are those two curtains but the Church of the Jews and Gentiles making up one Tabernacle, that is, one Church of God? These are of an equal size, that is equally priviledged,
these were coupled together by loops that the Tabernacle might be one, ver. 11. And what Are those two curtains but the Church of the jews and Gentiles making up one Tabernacle, that is, one Church of God? These Are of an equal size, that is equally privileged,
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and all of them by bonds and sinews (that is the bond of the Covenant and the grace of the Spirit) coupled and united together. Col. 2, 19. Ex. 20.37.
and all of them by bonds and sinews (that is the bound of the Covenant and the grace of the Spirit) coupled and united together. Col. 2, 19. Ex. 20.37.
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then also must it of necessity extend to the Children of the Gentiles which make up the other part of the Tabernacle, and so both make one. Eph. 2.14.
then also must it of necessity extend to the Children of the Gentiles which make up the other part of the Tabernacle, and so both make one. Ephesians 2.14.
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6 If Children have no interest in that Covenant [ I will be thy God and the Gods of thy seed ] then have they no interest in the Mediator of that Covenant,
6 If Children have no Interest in that Covenant [ I will be thy God and the God's of thy seed ] then have they no Interest in the Mediator of that Covenant,
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but by the bloud of the everlasting Covenant? Zach. 9. Are not we and ours bound up in that as in a bundle of life? 2 Sam. 23. Obj. The Covenant of Circumcision was not a Covenant of grace and life, but a Covenant of works by virtue of which the land of Canaan was given to Abraham and his seed.
but by the blood of the everlasting Covenant? Zach 9. are not we and ours bound up in that as in a bundle of life? 2 Sam. 23. Object The Covenant of Circumcision was not a Covenant of grace and life, but a Covenant of works by virtue of which the land of Canaan was given to Abraham and his seed.
What can be more plain than this, that the land of Canaan was not given him considered as a working but as a believing Abraham? But because the main stress of the Arguments of the Antipaedobaptists lies here, (for they do confess and publickly have affirmed, That if that Covenant made with Abraham were a Covenant of grace, there is no question but that the seal of baptism must be annexed) therefore I shall be the more copious in shewing you that the land of Canaan was not given by a Covenant of works,
What can be more plain than this, that the land of Canaan was not given him considered as a working but as a believing Abraham? But Because the main stress of the Arguments of the Antipaedobaptists lies Here, (for they do confess and publicly have affirmed, That if that Covenant made with Abraham were a Covenant of grace, there is no question but that the seal of Baptism must be annexed) Therefore I shall be the more copious in showing you that the land of Canaan was not given by a Covenant of works,
Secondly, When he saith, I will give thee the land of Canaan, and, I will be thy God, his meaning is, I will give them a visible subsistance in the world;
Secondly, When he Says, I will give thee the land of Canaan, and, I will be thy God, his meaning is, I will give them a visible subsistence in the world;
as that by faith he enjoyed it as his own. (as it is with many a gracious spirit in these days, that expects the fulfilling of many glorious promises.) For faith is the substance of things hoped for,
as that by faith he enjoyed it as his own. (as it is with many a gracious Spirit in these days, that expects the fulfilling of many glorious promises.) For faith is the substance of things hoped for,
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Thirdly, If they take me for their God, I will be their God, and give unto them the (NONLATINALPHABET) the holy things of David, Esa. 55.5. Matt. 22. He is not the God of the dead but of the living, that is applied to the resurrection.
Thirdly, If they take me for their God, I will be their God, and give unto them the () the holy things of David, Isaiah 55.5. Matt. 22. He is not the God of the dead but of the living, that is applied to the resurrection.
this phrase Ezekiel goes over and over again, flowing with milk & honey which is the glory of all lands. Ezek. 20.6. 3. Canaan was a type of the Church, and of the state of glory.
this phrase Ezekielem Goes over and over again, flowing with milk & honey which is the glory of all Lands. Ezekiel 20.6. 3. Canaan was a type of the Church, and of the state of glory.
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Heb. 4 1, he speaks of another Rest after they were entered into that Rest. Heb. 11. If they had rested in that land, God would have been ashamed to own them as Children;
Hebrew 4 1, he speaks of Another Rest After they were entered into that Rest. Hebrew 11. If they had rested in that land, God would have been ashamed to own them as Children;
Esau who is Edom, Gen. 36.1, 8. Edom, v. 19. who is Edom, and why so? because that for a little (red-red, that is) red pottage, he sold his birth-right;
Esau who is Edom, Gen. 36.1, 8. Edom, v. 19. who is Edom, and why so? Because that for a little (red-red, that is) read pottage, he sold his birthright;
and when he had sold it he went away from the presence of the Lord to Mount Seir, being not at all troubled for what he had done, sc. that he had discovenanted himself and his.
and when he had sold it he went away from the presence of the Lord to Mount Seir, being not At all troubled for what he had done, sc. that he had discovenanted himself and his.
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8. Gal. 4. Mount Sinai in Arabia. ] Why should Paul make mention of the situation of that Mountain (when as there was none of the Galatians as might be supposed ignorant of it) but that there did lie a mystery in the situation of Sinai;
8. Gal. 4. Mount Sinai in Arabia. ] Why should Paul make mention of the situation of that Mountain (when as there was none of the Galatians as might be supposed ignorant of it) but that there did lie a mystery in the situation of Sinai;
to wit, that it was without the borders of the promised land, which did shadow out that heavenly Country to which we are brought, not by the old covenant of works but by the new Covenant of grace;
to wit, that it was without the borders of the promised land, which did shadow out that heavenly Country to which we Are brought, not by the old Covenant of works but by the new Covenant of grace;
of that Covenant of works as it was taken by the carnal Israelites, doth the Apostle speak of, in Gal. 4. But in Deut. 29.1. you have another Covenant made with Israel in the land of Moab, besides the Covenant which he made with them in Horeb. See Deut. 32.8. 9. The giving of this land is made a sign of Gods love to Jacob, Mal. 1.2.
of that Covenant of works as it was taken by the carnal Israelites, does the Apostle speak of, in Gal. 4. But in Deuteronomy 29.1. you have Another Covenant made with Israel in the land of Moab, beside the Covenant which he made with them in Horeb. See Deuteronomy 32.8. 9. The giving of this land is made a Signen of God's love to Jacob, Malachi 1.2.
I have loved thee, saith the Lord, yet ye say, Wherein hast thou loved us? Was not Esau Jacob ' s brother? yet I loved Jacob and hated Esau. If the giving of the land had not been a sign of his love, the Apostle had not alledged those two examples to purpose, Rom. 9. Which was to shew who were the Children of God,
I have loved thee, Says the Lord, yet you say, Wherein hast thou loved us? Was not Esau Jacob ' s brother? yet I loved Jacob and hated Esau If the giving of the land had not been a Signen of his love, the Apostle had not alleged those two Examples to purpose, Rom. 9. Which was to show who were the Children of God,
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Arg. 3. Circumcision was a seal of the rightousness of faith either had or offered, Rom. 4. It was a seal of the rightousness of faith with Infants that believe not;
Argument 3. Circumcision was a seal of the righteousness of faith either had or offered, Rom. 4. It was a seal of the righteousness of faith with Infants that believe not;
Therefore a seal of life tendered to the seed of Abraham: For what it was to Abraham, the same was it to all his seed that did lay hold on this Covenant.
Therefore a seal of life tendered to the seed of Abraham: For what it was to Abraham, the same was it to all his seed that did lay hold on this Covenant.
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But if we look into the execution of that decree of reprobation, we shall find the ground of it from our selves, who wilfully reject the offers and tenders of grace. Rom. 9.32.
But if we look into the execution of that Decree of reprobation, we shall find the ground of it from our selves, who wilfully reject the offers and tenders of grace. Rom. 9.32.
Fourthly, It is one and the same Covenant, Gen. 17.7. and throughout, this is mentioned 13 times in that chapter, So Psal. 105.8. The Covenant he made with Abraham and Isaac, and confirmed the same to Jacob for a law, v. 10. Gen. 17.2, to the 7. There are promises more particularly applied to Abraham, in which all his seed did share:
Fourthly, It is one and the same Covenant, Gen. 17.7. and throughout, this is mentioned 13 times in that chapter, So Psalm 105.8. The Covenant he made with Abraham and Isaac, and confirmed the same to Jacob for a law, v. 10. Gen. 17.2, to the 7. There Are promises more particularly applied to Abraham, in which all his seed did share:
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as, That God would multiply his seed both natural and spiritual, and make him a father of many nations, (as the Apostle interprets that Text, Rom. 4) and do not we share in that promise? Gen. 7.7, 19. I will be thy God and the God of thy seed, I will establish my Covenant between me thee, and thy seed after thee.
as, That God would multiply his seed both natural and spiritual, and make him a father of many Nations, (as the Apostle interprets that Text, Rom. 4) and do not we share in that promise? Gen. 7.7, 19. I will be thy God and the God of thy seed, I will establish my Covenant between me thee, and thy seed After thee.
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1. Women, if believers, are saved by grace in child-bearing, NONLATINALPHABET, i. (in it,) as a way though dangerous; (by it,) as a means to further their salvation.
1. Women, if believers, Are saved by grace in childbearing,, i. (in it,) as a Way though dangerous; (by it,) as a means to further their salvation.
So the multiplying of Children is an act of grace, 1 Chron. 28.23. Deut. 33.24. Let Asher be blessed with Children; Act. 7.8. He gave him the Covenant of Circumcision, and so Abraham begat Isaac;
So the multiplying of Children is an act of grace, 1 Chronicles 28.23. Deuteronomy 33.24. Let Asher be blessed with Children; Act. 7.8. He gave him the Covenant of Circumcision, and so Abraham begat Isaac;
Thus Abraham walked with God after he received the promise for the multiplying of his seed, Gen. 13. which is to be understood literally, ( Deut. 10. last) as well as spiritually.
Thus Abraham walked with God After he received the promise for the multiplying of his seed, Gen. 13. which is to be understood literally, (Deuteronomy 10. last) as well as spiritually.
as Luther speaks? Doubtless if Abraham had so understood the Lord, he would have said, (as once Luther did to the Duke of Saxony, who offered him a great gratuity) Non sic satiabor Domine, I will not be so put off, this, Lord, shall not suffice me.
as Luther speaks? Doubtless if Abraham had so understood the Lord, he would have said, (as once Luther did to the Duke of Saxony, who offered him a great gratuity) Non sic Satiabor Domine, I will not be so put off, this, Lord, shall not suffice me.
Eighthly, The Apostle determines ( Eph. 2.12.) upon their uncircumcision, that they were without God in the world, v 11, Remember that at that time ye were Gentiles, who were called uncircumcision;
Eighthly, The Apostle determines (Ephesians 2.12.) upon their uncircumcision, that they were without God in the world, v 11, remember that At that time you were Gentiles, who were called uncircumcision;
Ninthly, When the Lord renews the Covenant for that land of Canaan, (mark well) the Lord did not reinstate them into that land after their return from Babylon, nor will he bring them back out of their last captivity into that land, but by that gracious Covenant. Jer. 3.19. How shall I put thee among my Children, and give thee the pleasant land? Thou shalt call me father and shalt not depart from me.
Ninthly, When the Lord renews the Covenant for that land of Canaan, (mark well) the Lord did not reinstate them into that land After their return from Babylon, nor will he bring them back out of their last captivity into that land, but by that gracious Covenant. Jer. 3.19. How shall I put thee among my Children, and give thee the pleasant land? Thou shalt call me father and shalt not depart from me.
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for into that land must they return and fight with (the sons of Greece Zac. 9.13. i. e ) the Turk and his adherents. Ezek. 20.37. I will bring them into the bond of the Covenant. v. 12, There shall the house of Israel even all of them in the land serve me. This relates to their last return, Rom. 11.26. So all Israel shall be saved, that is, the body of the 12 Tribes. Thus Ezek. 36.24.
for into that land must they return and fight with (the Sons of Greece Zac. 9.13. i. e) the Turk and his adherents. Ezekiel 20.37. I will bring them into the bound of the Covenant. v. 12, There shall the house of Israel even all of them in the land serve me. This relates to their last return, Rom. 11.26. So all Israel shall be saved, that is, the body of the 12 Tribes. Thus Ezekiel 36.24.
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then will I sprinkle clean water upon you, and ye shall dwell in the land that I gave to your fathers. v. 28. And ye shall be my people and I will be your God:
then will I sprinkle clean water upon you, and you shall dwell in the land that I gave to your Father's. v. 28. And you shall be my people and I will be your God:
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Will any then for ever say for the future, That the land of Canaan was given to Abrahams ' seed by a Covenant of works? I wonder at the confidence of some, who strongly affirm (NONLATINALPHABET, 1 Tim. 1.7.) that which they are wholely ignorant of.
Will any then for ever say for the future, That the land of Canaan was given to Abrahams ' seed by a Covenant of works? I wonder At the confidence of Some, who strongly affirm (, 1 Tim. 1.7.) that which they Are wholly ignorant of.
Tenthly, That Covenant was Gospel, therefore not a fleshly carnal Covenant, Gal. 3.8. The Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham.
Tenthly, That Covenant was Gospel, Therefore not a fleshly carnal Covenant, Gal. 3.8. The Scripture Foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham.
22. He saith (in thy seed) but from that time (namely, Gen. 22.) to the coming out of Aegypt, (viz. Exod. 12.41.) was not four hundred and thirty years:
22. He Says (in thy seed) but from that time (namely, Gen. 22.) to the coming out of Egypt, (viz. Exod 12.41.) was not four hundred and thirty Years:
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Therefore it must be referred to this 15 chapter or to the 17. But it's not much material to which place of the two you referr it, seeing that it's one and the same Covenant;
Therefore it must be referred to this 15 chapter or to the 17. But it's not much material to which place of the two you refer it, seeing that it's one and the same Covenant;
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Unto thy seed will I give this land, (he had not told him that before) after this there was a great famin in that land, which was no small tryal to Abraham 's faith, that coming out of such a fertil soil as Chaldea was, he should be put to such straits,
Unto thy seed will I give this land, (he had not told him that before) After this there was a great famine in that land, which was no small trial to Abraham is faith, that coming out of such a fertile soil as Chaldea was, he should be put to such straits,
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upon another act of self-denyal (least the King of Sodom should say, He had made Abraham rich) the Lord again appears to him ( cap. 15.1.) saying, I am thy exceeding great reward, the Lord leaves himself in pawn (that I may so say) till he had made good his promise to him; But in cap. 17.22. he more fully explains the Covenant.
upon Another act of self-denial (lest the King of Sodom should say, He had made Abraham rich) the Lord again appears to him (cap. 15.1.) saying, I am thy exceeding great reward, the Lord leaves himself in pawn (that I may so say) till he had made good his promise to him; But in cap. 17.22. he more Fully explains the Covenant.
Eleventhly, The V. Commandment is not carnal, though it have a temporal promise annexed to it; Eph. 6.3. Children obey your parents, that it may be well with you, and that ye may live long on the earth:
Eleventhly, The V. Commandment is not carnal, though it have a temporal promise annexed to it; Ephesians 6.3. Children obey your Parents, that it may be well with you, and that you may live long on the earth:
Is there not the like reason for the Covenant? May it not be spiritual though the Lord engage to Abraham and his seed to give them that temporal land of Canaan? and shall we say this Covenant is a temporal and a carnal Covenant? hath not godliness the promise of this life and that which is to come? They might as well have said the ten Commandments belong not to us,
Is there not the like reason for the Covenant? May it not be spiritual though the Lord engage to Abraham and his seed to give them that temporal land of Canaan? and shall we say this Covenant is a temporal and a carnal Covenant? hath not godliness the promise of this life and that which is to come? They might as well have said the ten commandments belong not to us,
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whereas a Covenant is but a bundle of promises solemnly sealed and confirmed. The Papists having excluded the second Commandment, divide the tenth into two;
whereas a Covenant is but a bundle of promises solemnly sealed and confirmed. The Papists having excluded the second Commandment, divide the tenth into two;
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whereas they might as well make eight of it, as first, Thou shalt not covet thy neighbors house. 2. Thou shalt not covet thy neighbors wife. 3. Thou shalt not covet thy neighbors field. 4. Nor his man servant. 5. Nor his maid servant. 6. Nor his ox. 7. Nor his ass. 8. Nor any thing that is his. As they divide the Commandments: so others divide the Covenant;
whereas they might as well make eight of it, as First, Thou shalt not covet thy neighbours house. 2. Thou shalt not covet thy neighbours wife. 3. Thou shalt not covet thy neighbours field. 4. Nor his man servant. 5. Nor his maid servant. 6. Nor his ox. 7. Nor his Ass. 8. Nor any thing that is his. As they divide the commandments: so Others divide the Covenant;
they grant the former to be the new Covenant or Covenant of grace and why not the later? [ I will be the God of thy seed, &c. ] but they might as well according to all the particular articles in the Covenant multiply the Covenant into several species, making every promise a Covenant and so many, promises so many Covenants.
they grant the former to be the new Covenant or Covenant of grace and why not the later? [ I will be the God of thy seed, etc. ] but they might as well according to all the particular Articles in the Covenant multiply the Covenant into several species, making every promise a Covenant and so many, promises so many Covenants.
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for they say that relates to the land of Canaan which they hold to be given to the posterity of Abraham by a Covenant of works whereof Circumcision was a seal.
for they say that relates to the land of Canaan which they hold to be given to the posterity of Abraham by a Covenant of works whereof Circumcision was a seal.
for did they not stand in need of a seal of the rightousness of faith as well as Abraham, & much more? Abraham though strong in faith was sore put to it,
for did they not stand in need of a seal of the righteousness of faith as well as Abraham, & much more? Abraham though strong in faith was soar put to it,
therefore he used unlawful means to obtain issue, going in•• Hagar. Did Abraham stand in need of strengthening and did not his seed much more? Had he a seal annexed to the promise,
Therefore he used unlawful means to obtain issue, going in•• Hagar. Did Abraham stand in need of strengthening and did not his seed much more? Had he a seal annexed to the promise,
and not seal it? Hath any a just title to an inheritance, and not a right to the seals and conveyances? or had any ever a right to the Covenant of grace that had not an external right at least to the seal?
and not seal it? Hath any a just title to an inheritance, and not a right to the Seals and conveyances? or had any ever a right to the Covenant of grace that had not an external right At least to the seal?
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Fifteenthly, Here is not onely an Husteronproteron, (for thus Abraham is first under the Covenant of grace and then of works long after) but at the same time under both Covenants, contrary to Rom. 6.14.
Fifteenthly, Here is not only an Husteronproteron, (for thus Abraham is First under the Covenant of grace and then of works long After) but At the same time under both Covenants, contrary to Rom. 6.14.
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Sixtenthly, The Covenant of works admits of no repentance or mercy, therefore cannot be renewed, but this doth. Deut. 4.7, 12, 13. Seventeenthly, That Covenant was sealed with bloud, (for the letting out of the bloud did signifie the shedding of the bloud of Christ) therefore it was not a Covenant of works:
Sixteenthly, The Covenant of works admits of no Repentance or mercy, Therefore cannot be renewed, but this does. Deuteronomy 4.7, 12, 13. Seventeenthly, That Covenant was sealed with blood, (for the letting out of the blood did signify the shedding of the blood of christ) Therefore it was not a Covenant of works:
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Again it 's to thee and thy seed after thee, in their generations for ever; Gen. 17.10, 11. Psal. 105.8. He gave that land for an everlasting Covenant, even to a thousand generations.
Again it is to thee and thy seed After thee, in their generations for ever; Gen. 17.10, 11. Psalm 105.8. He gave that land for an everlasting Covenant, even to a thousand generations.
Now from Abraham to Christ there was but 42 generations, and therefore that Covenant ceased not when Christ came in the flesh, as some say. Jer. 25.5. Esa. 24.5. Num. 25.13. Ex. 3.15. I am the God of Abraham, the God of Isaac, the God of Jacob, this is my name for ever, this is my memorial to all generations.
Now from Abraham to christ there was but 42 generations, and Therefore that Covenant ceased not when christ Come in the Flesh, as Some say. Jer. 25.5. Isaiah 24.5. Num. 25.13. Ex. 3.15. I am the God of Abraham, the God of Isaac, the God of Jacob, this is my name for ever, this is my memorial to all generations.
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Eighteenthly, If Circumcision were onely a seal signifying, That God would give the seed of Abraham the land of Canaan, what need was there of this seal after they were possessed of the land?
Eighteenthly, If Circumcision were only a seal signifying, That God would give the seed of Abraham the land of Canaan, what need was there of this seal After they were possessed of the land?
Circumcision indeed did bind them to keep the whole law perfectly, but it did profit them if there were an endeavor and a care in them to keep it, though imperfectly. Cap. 3.1. What priviledg then hath the Jew? what benefit then is there of Circumcision, if the Jews were not justified by Circumcision? Here are two queries, the Apostle answers to the first Much every way, but chiefly that to them were committed the oracles of God;
Circumcision indeed did bind them to keep the Whole law perfectly, but it did profit them if there were an endeavour and a care in them to keep it, though imperfectly. Cap. 3.1. What privilege then hath the Jew? what benefit then is there of Circumcision, if the jews were not justified by Circumcision? Here Are two queries, the Apostle answers to the First Much every Way, but chiefly that to them were committed the oracles of God;
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but doth not shew, That they were not under the outward administration of the Covenant, as appears from the 4 verse, for of that Covenant Paul speaks not.
but does not show, That they were not under the outward administration of the Covenant, as appears from the 4 verse, for of that Covenant Paul speaks not.
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To the second querie the Apostle answers, That Abraham was not justified by Circumcision, which the carnal Jew together with the works of the law rested in,
To the second query the Apostle answers, That Abraham was not justified by Circumcision, which the carnal Jew together with the works of the law rested in,
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It's not to be imagined that the Lord would impose any such intollerable yoke of circumcision as some conceive the meaning of the place to be, (for his yoke is easy, Mat. 11.28. and his commandments are not grievous, 1 John 5.) misconstruing the Lords meaning, and cleaving to the works of the Law;
It's not to be imagined that the Lord would impose any such intolerable yoke of circumcision as Some conceive the meaning of the place to be, (for his yoke is easy, Mathew 11.28. and his Commandments Are not grievous, 1 John 5.) misconstruing the lords meaning, and cleaving to the works of the Law;
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or, as the Apostle calls it, a seal of the rightousness of the faith; which they had, or which was tendered unto them. Obj. Jer. 11.3. Cursed be the man that obeyeth not the words of this Covenant, (Gal. 3.) which Covenant I commanded your fathers when I brought them out of the land of Aegypt.
or, as the Apostle calls it, a seal of the righteousness of the faith; which they had, or which was tendered unto them. Object Jer. 11.3. Cursed be the man that Obeyeth not the words of this Covenant, (Gal. 3.) which Covenant I commanded your Father's when I brought them out of the land of Egypt.
Ans. Mind the words following, [ which Covenant I commanded your fathers when I brought them out of the land of Aegypt ] was this Abraham 's Covenant? was not this Covenant delivered on Mount Sinai 430 years after? for the breach of which they are here threatned.
Ans. Mind the words following, [ which Covenant I commanded your Father's when I brought them out of the land of Egypt ] was this Abraham is Covenant? was not this Covenant Delivered on Mount Sinai 430 Years After? for the breach of which they Are Here threatened.
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and all things that may be reduced to it; so it's a Covenant of grace, as appears from Hag. 2.6. Accorcording to the word that I covenanted with you when I brought you out of the land of Aegypt, so my spirit remaineth among you;
and all things that may be reduced to it; so it's a Covenant of grace, as appears from Hag. 2.6. According to the word that I covenanted with you when I brought you out of the land of Egypt, so my Spirit remains among you;
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now they received not the spirit, saith the Apostle, by the works of the Law, but by the hearing of faith, Gal. 3.2. that is, not by a Covenant of works, but by a Covenant of grace:
now they received not the Spirit, Says the Apostle, by the works of the Law, but by the hearing of faith, Gal. 3.2. that is, not by a Covenant of works, but by a Covenant of grace:
Thus the Gospel taken largely, hath precepts and threatnings annexed, yea a bitter curse, (the Lord keep us from Gospel-curses!) Mar. 16.16. He that believeth not shall be damned;
Thus the Gospel taken largely, hath Precepts and threatenings annexed, yea a bitter curse, (the Lord keep us from Gospel curses!) Mar. 16.16. He that Believeth not shall be damned;
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When Moses saw that they had broken the Covenant, (though they had engaged, all this will we do, relying on their own strength) he breaks the tables, to let them see that God would break Covenant with them;
When Moses saw that they had broken the Covenant, (though they had engaged, all this will we do, relying on their own strength) he breaks the tables, to let them see that God would break Covenant with them;
so shall you be my people and I will be your God ] if compared with the like Scriptures, appear to be the condition of the Covenant of grace, Exod. 19.5. Now therefore if you will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people, and ye shall be to me a Kingdom of Priests and an holy nation.
so shall you be my people and I will be your God ] if compared with the like Scriptures, appear to be the condition of the Covenant of grace, Exod 19.5. Now Therefore if you will obey my voice indeed, and keep my Covenant, then you shall be a peculiar treasure unto me above all people, and you shall be to me a Kingdom of Priests and an holy Nation.
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Which is applied to them in the times of the Gospel, 1 Pet. 2.9. when all those types and ceremonies were abolished, and they not under a Covenant of works but a Covenant of grace, Rom. 6.14. Thus Lev. 26.3. If ye will keep my statutes, v. 9. then will I establish my Covenant with you, v. 12. and I will walk among you and be your God. Compared with 2 Cor. 6.16. I will dwell in them and walk in them, and will be their God.
Which is applied to them in the times of the Gospel, 1 Pet. 2.9. when all those types and ceremonies were abolished, and they not under a Covenant of works but a Covenant of grace, Rom. 6.14. Thus Lev. 26.3. If you will keep my statutes, v. 9. then will I establish my Covenant with you, v. 12. and I will walk among you and be your God. Compared with 2 Cor. 6.16. I will dwell in them and walk in them, and will be their God.
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6. The Prophet setts to his seal, saying, Amen; having respect to those gracious words in the close of his speach, q. d. So let it be, that this people being careful to keep Covenant with thee, may enjoy still that blessed land, which thou didst by oath bind thy self to settle them in.
6. The Prophet sets to his seal, saying, Amen; having respect to those gracious words in the close of his speech, q. worser. So let it be, that this people being careful to keep Covenant with thee, may enjoy still that blessed land, which thou didst by oath bind thy self to settle them in.
Obj. But what say you to those noted places Jer. 31.32. Heb. 8.8? But finding fault with the first Covenant, he saith, I will make a new Covenant with the house of Israel.
Object But what say you to those noted places Jer. 31.32. Hebrew 8.8? But finding fault with the First Covenant, he Says, I will make a new Covenant with the house of Israel.
Ans. I say that Covenant the Prophet speaks of is not the Covenant made with Abraham, but the Covenant made with them when he brought them out of the land of Aegypt, which (as I told you before) was 430 years after Abraham 's Covenant;
Ans. I say that Covenant the Prophet speaks of is not the Covenant made with Abraham, but the Covenant made with them when he brought them out of the land of Egypt, which (as I told you before) was 430 Years After Abraham is Covenant;
Gal. 3. and therefore doth not disanul the former Covenant, and yet usually they confound this and Abraham 's Covenant, which they confess to be the new Covenant or Covenant of grace.
Gal. 3. and Therefore does not disannul the former Covenant, and yet usually they confound this and Abraham is Covenant, which they confess to be the new Covenant or Covenant of grace.
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2. I answer, That old Covenant largely not strictly taken, with its promises and appertenances, was for substance the same with the new Covenant, Heb. 13.8.
2. I answer, That old Covenant largely not strictly taken, with its promises and appurtenances, was for substance the same with the new Covenant, Hebrew 13.8.
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First, The old as well as the new was ratified by the bloud of the Messias, that bloud of his being as well typified by the bloud of the sacrifices, as in these days it is represented and sealed to us in the Lords supper:
First, The old as well as the new was ratified by the blood of the Messias, that blood of his being as well typified by the blood of the Sacrifices, as in these days it is represented and sealed to us in the lords supper:
3. It was a marriage Covenant, Jer. 31 32. Though I was an husband to them (saith the Lord) or, Should I continue an husband to them, seeing they brake my Covenant.
3. It was a marriage Covenant, Jer. 31 32. Though I was an husband to them (Says the Lord) or, Should I continue an husband to them, seeing they brake my Covenant.
4. [ In the day he took them by the hand, Hos. 11. ] denotes his tender affection to them, and fatherly care of them, Hos. 11.3. Which phrase implies it was a Covenant of grace.
4. [ In the day he took them by the hand, Hos. 11. ] denotes his tender affection to them, and fatherly care of them, Hos. 11.3. Which phrase Implies it was a Covenant of grace.
therefore, I say, it's called a new Covenant, not simplely in regard of the substance, (for the main matter and substance is the same with the former) as a new moon and an old is one and the same moon:
Therefore, I say, it's called a new Covenant, not simply in regard of the substance, (for the main matter and substance is the same with the former) as a new moon and an old is one and the same moon:
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so the old and new Covenant one and the same Covenant, but it's said to be new because it's ratified by the death of our Savior exhibited, which was but in expectation before;
so the old and new Covenant one and the same Covenant, but it's said to be new Because it's ratified by the death of our Saviour exhibited, which was but in expectation before;
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I say, it is established on better promises; for that Covenant made nothing perfect, but was the bringing in, or superinduction of a better hope, Heb. 7.19 In regard of the end, Christ, it was perfect, Rom. 10. but in regard of the means to attain that end, imperfect;
I say, it is established on better promises; for that Covenant made nothing perfect, but was the bringing in, or superinduction of a better hope, Hebrew 7.19 In regard of the end, christ, it was perfect, Rom. 10. but in regard of the means to attain that end, imperfect;
2. [ Better promises ] in regard of the clearness of them; for here the Gospel is more clearly and distinctly revealed, 1 Pet. 1.10. They had a sea of brass, we a sea of Ordinances, clear as crystal, though mingled with the fire of contentions, till this Covenant in its full extent be revealed to us. Rev. 4.6. & 15.2. 3. The former Covenant was much upon temporal promises in that infant age of the Church;
2. [ Better promises ] in regard of the clearness of them; for Here the Gospel is more clearly and distinctly revealed, 1 Pet. 1.10. They had a sea of brass, we a sea of Ordinances, clear as crystal, though mingled with the fire of contentions, till this Covenant in its full extent be revealed to us. Rev. 4.6. & 15.2. 3. The former Covenant was much upon temporal promises in that infant age of the Church;
for the Jews (like little Children, won with a nut and lost with the shell) were much taken with the gilded outside of the book, rather than the inside, to take out a spiritual lesson, Gal. 4; but now in the new Testament the promises are more for spirituals, and less for carnals;
for the jews (like little Children, wone with a nut and lost with the shell) were much taken with the gilded outside of the book, rather than the inside, to take out a spiritual Lesson, Gal. 4; but now in the new Testament the promises Are more for spirituals, and less for carnals;
the Church having attained to a greater stature and measure of grace in Christ. 4. [ Better promises ] because more large and full. 1. For the ceremonial part;
the Church having attained to a greater stature and measure of grace in christ. 4. [ Better promises ] Because more large and full. 1. For the ceremonial part;
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for their sacrifices were for the most part for sins of ignorance, called by the Apostle ( Heb. 9. NONLATINALPHABET v. 7.) the errors of the people; (there is in the sins of the people of God an overclouding of the judgement, Lev. 6.3, 4, 5. Hence that expression of the Apostle, Rom. 7.5. The passions of sin which were by the Law.
for their Sacrifices were for the most part for Sins of ignorance, called by the Apostle (Hebrew 9. v. 7.) the errors of the people; (there is in the Sins of the people of God an overclouding of the judgement, Lev. 6.3, 4, 5. Hence that expression of the Apostle, Rom. 7.5. The passion of since which were by the Law.
and but one, least we should presume Lev. 6.3, 4, 5. But here the bloud of Christ cleanseth from all sin, 1 Joh. 1.6. According to his promise, Mic. 7.18, 19. Who is a God like unto thee, forgiving iniquity, (or that obliquitie of nature) and passing by the transgressions (that is, the voluntary and deliberate sins) of his people. See the Hebrew.
and but one, lest we should presume Lev. 6.3, 4, 5. But Here the blood of christ Cleanseth from all since, 1 John 1.6. According to his promise, Mic. 7.18, 19. Who is a God like unto thee, forgiving iniquity, (or that obliquity of nature) and passing by the transgressions (that is, the voluntary and deliberate Sins) of his people. See the Hebrew.
but now propounded and exhibited to all nations that shall embrace the faith of Christ, Mat. 16.16. 5. The promises of the new Covenant are better promises, in regard of their efficacy;
but now propounded and exhibited to all Nations that shall embrace the faith of christ, Mathew 16.16. 5. The promises of the new Covenant Are better promises, in regard of their efficacy;
Which appears to be meant of the typical part thereof, ver. 8. But this Covenant of Abraham is a Covenant that lasts for ever even to a thousand Generations.
Which appears to be meant of the typical part thereof, ver. 8. But this Covenant of Abraham is a Covenant that lasts for ever even to a thousand Generations.
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Not according to the Covenant made with your father Abraham when I brought you out of the land of Aegypt, which my Covenant they brake, (or continued not in) But this is my Covenant I will make with you, (saith the Lord) I will put my law in their inward parts,
Not according to the Covenant made with your father Abraham when I brought you out of the land of Egypt, which my Covenant they brake, (or continued not in) But this is my Covenant I will make with you, (Says the Lord) I will put my law in their inward parts,
This scripture relates to the Jew's last call, (as appears plainly by the verses following, describing their glorious state) who though sinful shall never be dischurched more after this. Esa. 33.20.
This scripture relates to the Jew's last call, (as appears plainly by the Verses following, describing their glorious state) who though sinful shall never be dischurched more After this. Isaiah 33.20.
in that place the Apostle speaks of the mystery of God to be finished ( ver. 7.) That is, the calling of the Jews, upon the sounding of the seaventh trumpet.
in that place the Apostle speaks of the mystery of God to be finished (for. 7.) That is, the calling of the jews, upon the sounding of the Seventh trumpet.
Ans. The Covenant given to Abraham was not National at first, but domestical; (as is well observed) bur Jacob's blessing and so his Covenant did exceed the Covenant of his progenitors. Gen. 49.26.
Ans. The Covenant given to Abraham was not National At First, but domestical; (as is well observed) burr Jacob's blessing and so his Covenant did exceed the Covenant of his progenitors. Gen. 49.26.
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Now it's not said, That the blessing of Iacob, for so it should be national) but, That the blessing of Abraham should come upon the Gentiles. Gal. 3.14. Gen. 28.4. And give thee the blessing of Abraham, to thee & thy seed.
Now it's not said, That the blessing of Iacob, for so it should be national) but, That the blessing of Abraham should come upon the Gentiles. Gal. 3.14. Gen. 28.4. And give thee the blessing of Abraham, to thee & thy seed.
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The voluntary of the people shall be gathered to the God of Abraham. Or, what say you to those passages of the Prophet? Esa. 49.1. & 42.4, 10. & 51.5. & 66.9. In which places the holy Ghost seems to have a special ey to th•se Islands. Esa. 55.7. Nations shall run unto ▪ thee Ezek. 20.40. In my holy mountain there shall all the house of Israel, all of them in the land serve me. Eze. 39.25. I will have mercy on the whole house of Israel. Thus Rom. 11.26. All Israel shall be saved.
The voluntary of the people shall be gathered to the God of Abraham. Or, what say you to those passages of the Prophet? Isaiah 49.1. & 42.4, 10. & 51.5. & 66.9. In which places the holy Ghost seems to have a special ey to th•se Islands. Isaiah 55.7. nations shall run unto ▪ thee Ezekiel 20.40. In my holy mountain there shall all the house of Israel, all of them in the land serve me. Ezekiel 39.25. I will have mercy on the Whole house of Israel. Thus Rom. 11.26. All Israel shall be saved.
and the Temple it self bigger than the Citie. As Ezekiel measureth the Citie: so Iohn, Rev. 21. Which prophesie pointeth out the new Jerusalem coming down from heaven;
and the Temple it self bigger than the city. As Ezekielem measureth the city: so John, Rev. 21. Which prophesy pointeth out the new Jerusalem coming down from heaven;
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3. Was it not an act of grace, that God separated that people to himself above all the people under heaven? Deut 4.6, 7, 8. And will it not be an act of the same grace, to restore them to a far more glorious state and condition?
3. Was it not an act of grace, that God separated that people to himself above all the people under heaven? Deuteronomy 4.6, 7, 8. And will it not be an act of the same grace, to restore them to a Far more glorious state and condition?
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I would fain know of any Neopelagian, Whether, that if the world be never so sinful, it shall once more be destroyed with water? they will say no, (but, I must tell you, that as in the law a pardon of felonie binds the malefactor: (for so the pardon runs) so a pardon of sin binds the sinner to his good behaviour:) Even so, saith the Lord, This is unto me as the waters of Noah, surely though the Jews should much degenerate (which I trust they never will) yet they shall never be brought so low,
I would fain know of any Neopelagian, Whither, that if the world be never so sinful, it shall once more be destroyed with water? they will say no, (but, I must tell you, that as in the law a pardon of felony binds the Malefactor: (for so the pardon runs) so a pardon of since binds the sinner to his good behaviour:) Even so, Says the Lord, This is unto me as the waters of Noah, surely though the jews should much degenerate (which I trust they never will) yet they shall never be brought so low,
as they have been in this their last Captivity. To this agrees that of the prophet, Esa. 33.20. Sion shall be a tabernacle that shall not be taken down. Amos 9.15. They shall no more be plucked out of their land, For the gifts and calling of God to that Church are without repentance. Rom. 11.29.
as they have been in this their last Captivity. To this agrees that of the Prophet, Isaiah 33.20. Sion shall be a tabernacle that shall not be taken down. Amos 9.15. They shall no more be plucked out of their land, For the Gifts and calling of God to that Church Are without Repentance. Rom. 11.29.
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It will be, saith reverend Mr Burroughs, a sufficient ground for any to plead an interest in Church priviledges, that he is a member of that Nation. Esa. 4.3. He that is left in Jerusalem shall be called holy, the rebels being cast out. Ezek. 20.38. Obj. Notwithstanding that Covenant, the Jews were equally in a damnable condition with the poor heathenish infidels;
It will be, Says reverend Mr Burroughs, a sufficient ground for any to plead an Interest in Church privileges, that he is a member of that nation. Isaiah 4.3. He that is left in Jerusalem shall be called holy, the rebels being cast out. Ezekiel 20.38. Object Notwithstanding that Covenant, the jews were equally in a damnable condition with the poor Heathenish Infidels;
all equally guilty before God, Ezek. 20.38. Ans. They were so by nature, but that they miscarried, it was because they wilfully rejected the Covenant of Grace.
all equally guilty before God, Ezekiel 20.38. Ans. They were so by nature, but that they miscarried, it was Because they wilfully rejected the Covenant of Grace.
Dare any say in the presence of Christ when taking leave of the world, That this doctrine destroys the foundation of Christian Religion? Will they justifie this at the last day before the Lord Christ the Judge of quick and dead? We expect the judgment and determination of God himself in this controversie,
Dare any say in the presence of christ when taking leave of the world, That this Doctrine Destroys the Foundation of Christian Religion? Will they justify this At the last day before the Lord christ the Judge of quick and dead? We expect the judgement and determination of God himself in this controversy,
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but he died notwithstanding by the hand of Hazael. Sons in some sense are no sons, Deut. 32.5. Their spot is not the spot of my children, yet (saith the text) they are children in whom is no faith. 1 Kin. 2.26. Abiathar is a man of death, and yet by the Kings favor he lives.
but he died notwithstanding by the hand of hazael. Sons in Some sense Are no Sons, Deuteronomy 32.5. Their spot is not the spot of my children, yet (Says the text) they Are children in whom is no faith. 1 Kin. 2.26. Abiathar is a man of death, and yet by the Kings favour he lives.
The Israelites at the same time were enemies for our sakes, and yet beloved for the fathers sake, Rom. 11.28. Paul was under the Covenant as being descended of Abraham, and yet was by nature (as he tells us Eph. 2.2.) a child of wrath as well as others:
The Israelites At the same time were enemies for our sakes, and yet Beloved for the Father's sake, Rom. 11.28. Paul was under the Covenant as being descended of Abraham, and yet was by nature (as he tells us Ephesians 2.2.) a child of wrath as well as Others:
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and therefore under those divine Dispensations which they are capable of. Gal. 2.15. We who are Jews by nature (that is, by descent from such parents) cannot with all our birth-priviledg attain to rightousness.
and Therefore under those divine Dispensations which they Are capable of. Gal. 2.15. We who Are jews by nature (that is, by descent from such Parents) cannot with all our birth-priviledg attain to righteousness.
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Thus we say, Such are naturally English, that is, by descent. In this sense the Apostle useth the word Rom. 11.24. If the natural branches are broken off, &c. The Gentiles wanted this, being by offspring sinners. 〈 ◊ 〉 nature in Eph. 2.2. is taken for that corrupt qualification of nature which they draw out of their parents loyns.
Thus we say, Such Are naturally English, that is, by descent. In this sense the Apostle uses the word Rom. 11.24. If the natural branches Are broken off, etc. The Gentiles wanted this, being by offspring Sinners. 〈 ◊ 〉 nature in Ephesians 2.2. is taken for that corrupt qualification of nature which they draw out of their Parents loins.
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As therefore the children of Israel were called the holy seed, and yet some of them are stiled the children of the Sorcerer and the whore, Ethiopians, &c. Esa. 57.3. Amos 9.7.
As Therefore the children of Israel were called the holy seed, and yet Some of them Are styled the children of the Sorcerer and the whore, Ethiopians, etc. Isaiah 57.3. Amos 9.7.
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Are not elect children given to Christ before all time? Doth he not know them by name? And having loved them with an everlasting love, doth he not in time draw them with the cords of his love,
are not elect children given to christ before all time? Does he not know them by name? And having loved them with an everlasting love, does he not in time draw them with the cords of his love,
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and the Children which thou hast given me? And were they not under grace? Is not all this a part of electing grace? Surely this is the spring of all, the first wheel that moves all the rest, ( Rom. 11.7.) and though there be a wheel in a wheel,
and the Children which thou hast given me? And were they not under grace? Is not all this a part of electing grace? Surely this is the spring of all, the First wheel that moves all the rest, (Rom. 11.7.) and though there be a wheel in a wheel,
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Ans. The Covenant of grace is conditional, as appears by the whole current of the scriptures, Deut. 7.12, 13. Wherefore it shall come to pass if ye hearken to these judgments and keep and do them, that the Lord thy God shall keep unto thee the Covenant and the mercie which he sware unto thy Fathers. Lev. 26.41. If then their uncircumcised hearts be humbled, then will I remember my Covenant with Jacob, and my Covenant with Isaac, and my Covenant with Abraham will I remember. Joh. 3.16. That whosoever believeth should not perish.
Ans. The Covenant of grace is conditional, as appears by the Whole current of the Scriptures, Deuteronomy 7.12, 13. Wherefore it shall come to pass if you harken to these Judgments and keep and do them, that the Lord thy God shall keep unto thee the Covenant and the mercy which he sware unto thy Father's. Lev. 26.41. If then their uncircumcised hearts be humbled, then will I Remember my Covenant with Jacob, and my Covenant with Isaac, and my Covenant with Abraham will I Remember. John 3.16. That whosoever Believeth should not perish.
Psal. 89.28 to the 37, the Psalmist pleads the breach of it, Thou hast made void the Covenant of thy servant. 2 Kin. 17.15. They rejected his Covenant that he made with their Fathers, therefore (v. 20.) the Lord rejected all the seed of Israel. Esa. 24.5. They have broken the everlasting Co•enant. Num. 14.34. Ye shall know my breach of promise:
Psalm 89.28 to the 37, the Psalmist pleads the breach of it, Thou hast made void the Covenant of thy servant. 2 Kin. 17.15. They rejected his Covenant that he made with their Father's, Therefore (v. 20.) the Lord rejected all the seed of Israel. Isaiah 24.5. They have broken the everlasting Co•enant. Num. 14.34. You shall know my breach of promise:
for the ax was all that while layd to the root of the tree, and at last for their unfruitfulness they were discovenanted and cut off from the root Abraham, Joh. 8.35.
for the ax was all that while laid to the root of the tree, and At last for their unfruitfulness they were discovenanted and Cut off from the root Abraham, John 8.35.
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Then was the staff of beauty broken, ( Zac. 11.10.) even that which was the beauty and glory of that nation, (which the Covenant of works never was) and this upon their wilfull and obstinate rejecting of Christ;
Then was the staff of beauty broken, (Zac. 11.10.) even that which was the beauty and glory of that Nation, (which the Covenant of works never was) and this upon their wilful and obstinate rejecting of christ;
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the Lord promised them the land of Canaan, but they believed not either that ever God intended it, or that the land was so good as was reported to them,
the Lord promised them the land of Canaan, but they believed not either that ever God intended it, or that the land was so good as was reported to them,
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yet for particulars it was conditional. The Lord promised they should enjoy the land for ever, 2 Chron. 33.8. Neither will I remove them any more out of the land, so that they will take heed to do what I commanded them.
yet for particulars it was conditional. The Lord promised they should enjoy the land for ever, 2 Chronicles 33.8. Neither will I remove them any more out of the land, so that they will take heed to do what I commanded them.
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And were not the Children of Israel cast out? Did not God depart from Sion and the Temple, (though he had promised that in Sion he would dwell for ever,
And were not the Children of Israel cast out? Did not God depart from Sion and the Temple, (though he had promised that in Sion he would dwell for ever,
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and that his ey and heart should be upon the Temple,) because they had been unsteady and falsified with God in the Covenant? Psal. 89. Thus he dealt with the carnal Israelites,
and that his ey and heart should be upon the Temple,) Because they had been unsteady and falsified with God in the Covenant? Psalm 89. Thus he dealt with the carnal Israelites,
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and with the body of that nation, and could the spiritual Israelite plead not guilty? But yet because their hearts were right before him for the main, the Lord did not look at their miscarriages as a breach of Covenant,
and with the body of that Nation, and could the spiritual Israelite plead not guilty? But yet Because their hearts were right before him for the main, the Lord did not look At their miscarriages as a breach of Covenant,
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but the main condition is, That thou shalt take me for thy God, (as I am willing to take thee for one of my peculiar people.) now if this Condition be not broken, the Covenant is not broken;
but the main condition is, That thou shalt take me for thy God, (as I am willing to take thee for one of my peculiar people.) now if this Condition be not broken, the Covenant is not broken;
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So there may be many fallings out between God and the soul, but till the soul makes choice of another God there is no breach of the Covenant as to the main.
So there may be many fallings out between God and the soul, but till the soul makes choice of Another God there is no breach of the Covenant as to the main.
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But here is the happiness of a true Israelite, That God keeps Covenant with him and for him, there is no condition in that Covenant of grace, which Christ hath not undertaken to perform for us;
But Here is the happiness of a true Israelite, That God keeps Covenant with him and for him, there is no condition in that Covenant of grace, which christ hath not undertaken to perform for us;
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therefore Hezekiah when he sees the Father angry, turns to the Son, the second person in Trinity, saying, Lord undertake thou for me, Esa. 38.14. There are two things by which we live, by what God saith, and what he doth;
Therefore Hezekiah when he sees the Father angry, turns to the Son, the second person in Trinity, saying, Lord undertake thou for me, Isaiah 38.14. There Are two things by which we live, by what God Says, and what he does;
4. Therefore, I say, from adherent federal grace such as are onely visible members of the Church may fall, Gal. 5.1, 2. Dan. 11.30. And shall have intelligence with them that forsake the holy Covenant. Heb. 4.1.
4. Therefore, I say, from adherent federal grace such as Are only visible members of the Church may fallen, Gal. 5.1, 2. Dan. 11.30. And shall have intelligence with them that forsake the holy Covenant. Hebrew 4.1.
Let us therefore fear least a promise being left us of entering into his rest, any of you should seem to come short of it, that is, should really fall short of it,
Let us Therefore Fear least a promise being left us of entering into his rest, any of you should seem to come short of it, that is, should really fallen short of it,
but as for the elect, Christ hath undertaken for them, that they shall never perish, Joh. 10.28. Esa. 55.3. I will give you the sure mercies of David, that is, Christ.
but as for the elect, christ hath undertaken for them, that they shall never perish, John 10.28. Isaiah 55.3. I will give you the sure Mercies of David, that is, christ.
Obj. This Tenent overthrows the necessity of Conversion. Ans. This Covenant includes regeneration and conversion in it, Deut. 30.7. I will circumcise the heart of thy seed, which sheweth, That the outward Circumcision did signifie the circumcising of the heart;
Object This Tenent overthrows the necessity of Conversion. Ans. This Covenant includes regeneration and conversion in it, Deuteronomy 30.7. I will circumcise the heart of thy seed, which shows, That the outward Circumcision did signify the circumcising of the heart;
2. Hath not the Lord made faith and repentance the condition of the Covenant on our part, ( Joh. 3.16.) which Christ hath undertaken with the Father to work effectually in the elect? For want of which qualifications many thousands are damned for ever,
2. Hath not the Lord made faith and Repentance the condition of the Covenant on our part, (John 3.16.) which christ hath undertaken with the Father to work effectually in the elect? For want of which qualifications many thousands Are damned for ever,
What hast thou to do (saith the Lord, Psal. 50.16.) to take my Covenant in thy mouth, seeing thou hatest to be reformed? Yet were their children under the outward administration of it;
What hast thou to do (Says the Lord, Psalm 50.16.) to take my Covenant in thy Mouth, seeing thou Hatest to be reformed? Yet were their children under the outward administration of it;
But this tenent doth unavoidably admit into the Church all the unconverted and unregenerate children, born of the bodies of such persons that either were or have been accounted believers.
But this tenent does avoidable admit into the Church all the unconverted and unregenerate children, born of the bodies of such Persons that either were or have been accounted believers.
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Thus Jeremiah, Esaias, John Baptist, the last of the old, and the first of the new Testamen•• ▪ Now whether should we take the testimony of God or the testimony of men? If we receive the witness of men, (saith the Apostle) the witness of God is greater, 1 Joh. 5.9. Man makes confession or profession of Christ, this is an human testimonie, and we accept it;
Thus Jeremiah, Isaiah, John Baptist, the last of the old, and the First of the new Testamen•• ▪ Now whither should we take the testimony of God or the testimony of men? If we receive the witness of men, (Says the Apostle) the witness of God is greater, 1 John 5.9. Man makes Confessi or profession of christ, this is an human testimony, and we accept it;
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2. They are acknowledged as members of the Church by the Apostle Paul; for (writing to the Churches of Coloss and Ephesus, Col. 1.2, 3, and 20. Eph. 2.1.) he directs his Epistle to ch•ldren as well as parents.
2. They Are acknowledged as members of the Church by the Apostle Paul; for (writing to the Churches of Coloss and Ephesus, Col. 1.2, 3, and 20. Ephesians 2.1.) he directs his Epistle to ch•ldren as well as Parents.
In order to which the Porters were charged to keep back from the Temple such as were unclean (in any matter) though they were circumcised. 2 Chron 22.19.
In order to which the Porters were charged to keep back from the Temple such as were unclean (in any matter) though they were circumcised. 2 Chronicles 22.19.
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The Keys, as they grant, were given to particular visible Churches, against which, making up the body of Christ, the gates of hell (saith Christ) shall not prevail;
The Keys, as they grant, were given to particular visible Churches, against which, making up the body of christ, the gates of hell (Says christ) shall not prevail;
but by this Doctrin they did prevail for above 1500 years, seeing that till that time we read not of any such Churches as they challenge to themselves;
but by this Doctrine they did prevail for above 1500 Years, seeing that till that time we read not of any such Churches as they challenge to themselves;
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2. What say you to Rev. 11.4? Are not the two Candlesticks the Churches, according to scripture phrase? which are to be slain as well as the olive trees, a little before the last downfall of Anti-Christ;
2. What say you to Rev. 11.4? are not the two Candlesticks the Churches, according to scripture phrase? which Are to be slave as well as the olive trees, a little before the last downfall of Antichrist;
but thus they unchurch all the Churches in the world but their own, whereas we are visible members of the body of Christ before, being under the Covenant of grace, which is the in-let to the Church of Christ, but solemnly admitted by baptism:
but thus they unchurch all the Churches in the world but their own, whereas we Are visible members of the body of christ before, being under the Covenant of grace, which is the inlet to the Church of christ, but solemnly admitted by Baptism:
I answer, I am sorry to see such a spirit of error and pride gone forth into the world, that men should maintain such palpable errors with so much confidence and arrogancie;
I answer, I am sorry to see such a Spirit of error and pride gone forth into the world, that men should maintain such palpable errors with so much confidence and arrogancy;
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for have we not proved that our Churches are true Churches? And hath not Christ walked in the midst of our candle-sticks hetherto? Rev. 2. The experience of thousands yea millions of souls may bear witness to this truth,
for have we not proved that our Churches Are true Churches? And hath not christ walked in the midst of our candlesticks hitherto? Rev. 2. The experience of thousands yea millions of Souls may bear witness to this truth,
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yea upon our late repairing of the Tabernacle or Tabernacles, hath not the Lord vouchsafed his presence and filled our Tabernacles with his glory? Exod. 40.34. Num. 9.15. On that day the Tabernacle was reared, the cloud covered the Tabernacle.
yea upon our late repairing of the Tabernacle or Tabernacles, hath not the Lord vouchsafed his presence and filled our Tabernacles with his glory? Exod 40.34. Num. 9.15. On that day the Tabernacle was reared, the cloud covered the Tabernacle.
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Thus upon the casting out of the poor blind man, Ioh. 9.35. Jesus appeared unto him and made such a discovery of himself to his soul, as you shall scarse read in all the book of God;
Thus upon the casting out of the poor blind man, John 9.35. jesus appeared unto him and made such a discovery of himself to his soul, as you shall scarce read in all the book of God;
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but all the Churches of God in the world, crying (as they in Esa. 65.5.) Stand by thy self, come not near me, I am holyer than thou, that is, I have devised a holyer way of worship than thou, These are a smoke in the nostrils of the Lord,
but all the Churches of God in the world, crying (as they in Isaiah 65.5.) Stand by thy self, come not near me, I am Holier than thou, that is, I have devised a Holier Way of worship than thou, These Are a smoke in the nostrils of the Lord,
and to the shame of those that thus have cast them forth as abominable branches. Esa. 66.5. Obj. The Jews were truly under the Covenant of Circumcision, ( Gen. 17.10.) but never all of them so much as visibly in the Covenant of grace.
and to the shame of those that thus have cast them forth as abominable branches. Isaiah 66.5. Object The jews were truly under the Covenant of Circumcision, (Gen. 17.10.) but never all of them so much as visibly in the Covenant of grace.
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though so far as it extended there was a reality in it. 2 Pet. 2.18. NONLATINALPHABET, Having truly escaped the pollutions of the world, through the knowledg of Christ;
though so Far as it extended there was a reality in it. 2 Pet. 2.18., Having truly escaped the pollutions of the world, through the knowledge of christ;
For what hast thou (saith the Lord) to do to take my Covenant in thy mouth seeing thou hatest to be reformed? But God did not cut off that entail till he gave them a bill of divorce.
For what hast thou (Says the Lord) to do to take my Covenant in thy Mouth seeing thou Hatest to be reformed? But God did not Cut off that entail till he gave them a bill of divorce.
First, That unto them were committed the Oracles of God, Word and promises, non ut alienae rei depositum, but as their own proper treasure. Psal. 147.19. Deut. 4.6, 7.8. What Nation is there so great? &c. Three things make a nation great.
First, That unto them were committed the Oracles of God, Word and promises, non ut Alien rei depositum, but as their own proper treasure. Psalm 147.19. Deuteronomy 4.6, 7.8. What nation is there so great? etc. Three things make a Nation great.
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Secondly, By virtue of this Covenant they had the Tabernacle of God amongst them, a Church erected, and they with their children members of that Church. Psal. 147.13. He hath blessed thy children within thee.
Secondly, By virtue of this Covenant they had the Tabernacle of God among them, a Church erected, and they with their children members of that Church. Psalm 147.13. He hath blessed thy children within thee.
How highly doth the Apostle extol this christian priviledg? Heb. 12.22. Ye are not come to Mount Sinai, but to Mount Sion, viz. To fellowship with the Church below and the Church above. (for these two differ but as the porch and the house, the suburbs and the city.) Great is the priviledg that members have in this respect.
How highly does the Apostle extol this christian privilege? Hebrew 12.22. You Are not come to Mount Sinai, but to Mount Sion, viz. To fellowship with the Church below and the Church above. (for these two differ but as the porch and the house, the suburbs and the City.) Great is the privilege that members have in this respect.
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Consider how near and dear such are to God. Psal. 87.2. He loves the very gates of Sion (in which gates they had their Assemblies) even the outside of Sion, more than all the dwellings of Jacob What sweet enjoyments have they that walk in such ways? If it be so sweet on earth, where a few imperfect members mixed with many corrupt members meet together; ah!
Consider how near and dear such Are to God. Psalm 87.2. He loves the very gates of Sion (in which gates they had their Assemblies) even the outside of Sion, more than all the dwellings of Jacob What sweet enjoyments have they that walk in such ways? If it be so sweet on earth, where a few imperfect members mixed with many corrupt members meet together; ah!
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Fourthly, By virtue of this Covenant the Angel of his presence saved them, and stood betwixt Pharaoh and them. Exod. 14.19. q. d. Thou must strike through my loins if thou wound Israel my first-born.
Fourthly, By virtue of this Covenant the Angel of his presence saved them, and stood betwixt Pharaoh and them. Exod 14.19. q. worser. Thou must strike through my loins if thou wound Israel my firstborn.
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Yea this Angel of the Covenant ( Esa. 9.3, 9.) stands betwixt them and hell, suspending the execution of that sentence of wrath, [ In the day thou sinnest thou shalt dy the death, ] which is an axiom true at all times;
Yea this Angel of the Covenant (Isaiah 9.3, 9.) Stands betwixt them and hell, suspending the execution of that sentence of wrath, [ In the day thou Sinnest thou shalt die the death, ] which is an axiom true At all times;
Hence it is that he makes mention of this name, I am the God of Abraham, the God of Isaac, and the God of Jacob, this is my memorial to all generations. Exo. 3.15.
Hence it is that he makes mention of this name, I am the God of Abraham, the God of Isaac, and the God of Jacob, this is my memorial to all generations. Exo. 3.15.
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and shall be brought out of this their last captivity. Zac. 9.11. Sixthly, They have many temporal blessings, Psal. 37. I never saw the rightous forsaken, (especially if liberal for so is the word often used) nor his seed begging bread.
and shall be brought out of this their last captivity. Zac. 9.11. Sixthly, They have many temporal blessings, Psalm 37. I never saw the righteous forsaken, (especially if liberal for so is the word often used) nor his seed begging bred.
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as that David professeth for his part he never saw it He is ever merciful and lendeth, saith the Text, v. 26. And what then, are his children beggers? No, they shall enjoy a blessing.
as that David Professes for his part he never saw it He is ever merciful and dares, Says the Text, v. 26. And what then, Are his children beggars? No, they shall enjoy a blessing.
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so that wicked children fare the better for their parents, as to outwards at least. Deut. 8.18. It is he that giveth thee power to get riches, that he may establish his Covenant with thee, his Covenant which he made to thy Fathers:
so that wicked children fare the better for their Parents, as to outward At least. Deuteronomy 8.18. It is he that gives thee power to get riches, that he may establish his Covenant with thee, his Covenant which he made to thy Father's:
Eightly, They had by this Covenant offers and tenders of grace, in that sense they were called the children of the Covenant, Act. 3. partly because it was tendered to them, (but not solely for this cause,
Eighth, They had by this Covenant offers and tenders of grace, in that sense they were called the children of the Covenant, Act. 3. partly Because it was tendered to them, (but not solely for this cause,
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herein many are mistaken that make the offers and tenders of the Gospel simply as sufficient to render a people in Covenant with God, without their acceptation;
herein many Are mistaken that make the offers and tenders of the Gospel simply as sufficient to render a people in Covenant with God, without their acceptation;
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but we say, There must be the accepting of those offers and tenders, and closing with Christ (externally at least,) else it's no Covenant properly so called.
but we say, There must be the accepting of those offers and tenders, and closing with christ (externally At least,) Else it's no Covenant properly so called.
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Jer. 31. That great intruder, sin, that usurps authority over all, (even over such as have not sinned after the similitude of Adam 's transgression) comes in by the fall of our first parents:
Jer. 31. That great intruder, since, that usurps Authority over all, (even over such as have not sinned After the similitude of Adam is Transgression) comes in by the fallen of our First Parents:
What if some did not believe, to whom the promises were made, shall their unbelief make the faith of God of none effect? I say then, that the vein of election shall break forth in some, (though for the present it runs under ground,
What if Some did not believe, to whom the promises were made, shall their unbelief make the faith of God of none Effect? I say then, that the vein of election shall break forth in Some, (though for the present it runs under ground,
as some rivers do) for it cannot be but that some of Gods peoples children should prove religious, seeing that the church shall have a seed and seeds seed for ever;
as Some Rivers do) for it cannot be but that Some of God's peoples children should prove religious, seeing that the Church shall have a seed and seeds seed for ever;
the word and the spirit in those shall continue till the coming of Christ, saith the Lord, Esa. 59.21. To which place the Covenant mentioned ( Rom. 11.27.) is to be referred, q.d. That Church of the Jews shall not fail in her spiritual offspring for ever:
the word and the Spirit in those shall continue till the coming of christ, Says the Lord, Isaiah 59.21. To which place the Covenant mentioned (Rom. 11.27.) is to be referred, Q.d That Church of the jews shall not fail in her spiritual offspring for ever:
It's not to be expected that all should be heard in this particular, as it is not in that of Iam. 5.15. Such promises are not universal but indefinite, because ofttimes not always the Lord grants such their desires;
It's not to be expected that all should be herd in this particular, as it is not in that of Iam. 5.15. Such promises Are not universal but indefinite, Because ofttimes not always the Lord grants such their Desires;
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and he often doth restore the sick, prayers being put up by believers for them; therefore in such cases we are to rely on God by an act of recum•encie,
and he often does restore the sick, Prayers being put up by believers for them; Therefore in such cases we Are to rely on God by an act of recum•encie,
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but such as have much communion with God, may know much of his mind, and have a particular faith for a particular marcie, whether spiritual or temporal:
but such as have much communion with God, may know much of his mind, and have a particular faith for a particular Mercy, whither spiritual or temporal:
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Many spiritual and so temporal promises are indefinitely propounded and so to be understood, not that the Lord intends an absolute and universal obligation of himself,
Many spiritual and so temporal promises Are indefinitely propounded and so to be understood, not that the Lord intends an absolute and universal obligation of himself,
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neither is the act of faith in the application of it required to be an absolute and infallible persuasion that God will bestow these particular things upon us:
neither is the act of faith in the application of it required to be an absolute and infallible persuasion that God will bestow these particular things upon us:
So when he sees the faith of parents bringing their children to Christ in the visible way of this Ordinance, (for I know no other visible way to bring children to Christ) he saith to them, Your sins are forgiven you.
So when he sees the faith of Parents bringing their children to christ in the visible Way of this Ordinance, (for I know no other visible Way to bring children to christ) he Says to them, Your Sins Are forgiven you.
Hence that passage of David concerning his child, I shall go to it, it shall not return to me, he means not of that state of death in the grave, (for what comfort could that be to David that he should go to the the grave with it?) but the state of glory, to which he was assured it was gone,
Hence that passage of David Concerning his child, I shall go to it, it shall not return to me, he means not of that state of death in the grave, (for what Comfort could that be to David that he should go to the the grave with it?) but the state of glory, to which he was assured it was gone,
Tenthly, I am apt to be very charitable to the Infants of all believers that dy before they commit actual transgression, heaven surely is fuller of such Infants, than of others;
Tenthly, I am apt to be very charitable to the Infants of all believers that die before they commit actual Transgression, heaven surely is fuller of such Infants, than of Others;
if afterwards they turn not away, they obtain the things promised, and their souls are bound up in a bundle of life for ever. See p. 69. Obj. There was no promise of eternal life mentioned in that Covenant.
if afterwards they turn not away, they obtain the things promised, and their Souls Are bound up in a bundle of life for ever. See p. 69. Object There was no promise of Eternal life mentioned in that Covenant.
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Ans. In that Covenant God promised them temporals more largely, spirituals more sparingly, according to his secret dispensations of these and those times;
Ans. In that Covenant God promised them temporals more largely, spirituals more sparingly, according to his secret dispensations of these and those times;
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therefore they had more of temporals and less of spirituals, more of the spirit of bondage than the spirit of adoption, that is, that spirit that makes us sons, NONLATINALPHABET, and testifies we are sons;
Therefore they had more of temporals and less of spirituals, more of the Spirit of bondage than the Spirit of adoption, that is, that Spirit that makes us Sons,, and Testifies we Are Sons;
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but yet we say in that Covenant life is propounded implicitly, in that he saith, I will be thy God, which is interpreted by our Savior to include not onely spirituel life here, but eternal life hereafter.
but yet we say in that Covenant life is propounded implicitly, in that he Says, I will be thy God, which is interpreted by our Saviour to include not only spiritual life Here, but Eternal life hereafter.
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Doth he not say, I will be their God, their sins and iniquities will I remember no more? and are not our souls bound up in this as in a bundle of life? is not here justification of life for children to lay hold upon? Nay when the Lord saith, I will write my Law in their hearts,
Does he not say, I will be their God, their Sins and iniquities will I Remember no more? and Are not our Souls bound up in this as in a bundle of life? is not Here justification of life for children to lay hold upon? Nay when the Lord Says, I will write my Law in their hearts,
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and they shall all know me from the lest to the greatest, that is, yong and old, is not this the Law of the spirit of life? and will not he write the Law of faith too, by which we live the life of the sons of God? Gal. 2.20. 3. That blessedness (spoken of Gen. 12.3.) is explained by Paul to be justification by faith, Gal. 3.8.14. called there the blessing of Abraham which comes upon the Gentiles, that is, parents and children.
and they shall all know me from the lest to the greatest, that is, young and old, is not this the Law of the Spirit of life? and will not he write the Law of faith too, by which we live the life of the Sons of God? Gal. 2.20. 3. That blessedness (spoken of Gen. 12.3.) is explained by Paul to be justification by faith, Gal. 3.8.14. called there the blessing of Abraham which comes upon the Gentiles, that is, Parents and children.
Act. 3. blessedness is expressed by turning every one from his evil way. Esa. 44.3. I will pour my spirit upon thy seed, and my blessing upon thy offspring.
Act. 3. blessedness is expressed by turning every one from his evil Way. Isaiah 44.3. I will pour my Spirit upon thy seed, and my blessing upon thy offspring.
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Is not here a spirit of life? are not the essentials of regeneration promised here to babes? and is not that mother promise, I will be thy God, the ground of all these? Gal. 3.14. 4. What is the meaning of that phrase, Do this and live? may it not evangelically be taken as well as legally? Ezek. 20. Neh. 9 Which if a man keep he shall live therein.
Is not Here a Spirit of life? Are not the essentials of regeneration promised Here to babes? and is not that mother promise, I will be thy God, the ground of all these? Gal. 3.14. 4. What is the meaning of that phrase, Do this and live? may it not evangelically be taken as well as legally? Ezekiel 20. Neh 9 Which if a man keep he shall live therein.
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What force is there in these words (with reverence be it spoken) if understood in their sense? for might not the spiritual Israelites say, To what purpose is it? What hopes have we of attaining to that perfection,
What force is there in these words (with Reverence be it spoken) if understood in their sense? for might not the spiritual Israelites say, To what purpose is it? What hope's have we of attaining to that perfection,
and so consequently to life? It 's granted the carnal Israelites being not sensible of their own weakness and imperfections, looked at that Covenant as a Covenant of works,
and so consequently to life? It is granted the carnal Israelites being not sensible of their own weakness and imperfections, looked At that Covenant as a Covenant of works,
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Hence it was that the Lord bid Moses put the Tables into the Ark, as signifying, That Christ was to keep Covenant with them and for them, as hath been formerly shewed.
Hence it was that the Lord bid Moses put the Tables into the Ark, as signifying, That christ was to keep Covenant with them and for them, as hath been formerly showed.
these having entered into Covenant with God, may be said to be under the Covenant conditionally, (of which conditional promises the Sacraments are seals) and by virtue of it be made partakers not onely of temporals,
these having entered into Covenant with God, may be said to be under the Covenant conditionally, (of which conditional promises the Sacraments Are Seals) and by virtue of it be made partakers not only of temporals,
(And hath counted the bloud of the Covenant an unholy thing, wherewith he was sanctified.) Which grace is sometimes called life, (though it fall short of regeneration.) Jude 12. But the Covenant is established with the spriritual seed of Isaac onely,
(And hath counted the blood of the Covenant an unholy thing, wherewith he was sanctified.) Which grace is sometime called life, (though it fallen short of regeneration.) U^de 12. But the Covenant is established with the spiritual seed of Isaac only,
sells his birth-right, and goes to Mount Seir, therefore he is cashiered also, and not so much as mentioned in the Genealogie of our Savior upon this account.
sells his birthright, and Goes to Mount Seir, Therefore he is Cashiered also, and not so much as mentioned in the Genealogy of our Saviour upon this account.
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Ans. But did not those promises run along being entailed upon Abraham his posterity? and are not the promises made to the visible Church whereof Christ is the visible head? were children ever cast out of that mystical bodie of Christ? Gal. 3. Doubtless the Apostle speaks of a Church which was the visible bodie of Christ, to which the seals were applied,
Ans. But did not those promises run along being entailed upon Abraham his posterity? and Are not the promises made to the visible Church whereof christ is the visible head? were children ever cast out of that mystical body of christ? Gal. 3. Doubtless the Apostle speaks of a Church which was the visible body of christ, to which the Seals were applied,
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for there was no distinction of a fleshly and spiritual seed in the old Testament, but all were included in one and the same Covenant, till they degenerated from it.
for there was no distinction of a fleshly and spiritual seed in the old Testament, but all were included in one and the same Covenant, till they degenerated from it.
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When there is mention made of Abraham 's carnal seed in opposition to his spiritual seed, Rom. 9. Gal. 4. As Ismael is said to be born after the flesh.
When there is mention made of Abraham is carnal seed in opposition to his spiritual seed, Rom. 9. Gal. 4. As Ishmael is said to be born After the Flesh.
3. Nor merely because born of Hagar, for God commanded Circumcision to pass upon the concubines children. Gen. 17.12. 4. Nor merely because unregenerate, for many elect persons are not converted in infancie.
3. Nor merely Because born of Hagar, for God commanded Circumcision to pass upon the concubines children. Gen. 17.12. 4. Nor merely Because unregenerate, for many elect Persons Are not converted in infancy.
5. But Ismael is said to be born after the flesh because Hagar was a bond-woman, (and in that time a type of the Covenant of works) too likely an instrument in the course of nature for a child of the promise to be begotten of. Gal. 4.23. It's probable Abraham might not so much make use of his faith, as nature in using Hagar; and in this Ismael was a type of all hypocrites that have no more than what may •e attained to by humane industry;
5. But Ishmael is said to be born After the Flesh Because Hagar was a bondwoman, (and in that time a type of the Covenant of works) too likely an Instrument in the course of nature for a child of the promise to be begotten of. Gal. 4.23. It's probable Abraham might not so much make use of his faith, as nature in using Hagar; and in this Ishmael was a type of all Hypocrites that have no more than what may •e attained to by humane industry;
for God hath not disanulled Abraham 's Covenant which runs in the natural line, nor added to it, the whole Gospel being but an explication of Abraham 's Covenant. Heb. 4.2.
for God hath not Disannulled Abraham is Covenant which runs in the natural line, nor added to it, the Whole Gospel being but an explication of Abraham is Covenant. Hebrew 4.2.
now we are to proceed according to his will revealed in his word, for what ever Arguments are produced against the children of believers now, might have been pleaded against Abraham 's seed of old;
now we Are to proceed according to his will revealed in his word, for what ever Arguments Are produced against the children of believers now, might have been pleaded against Abraham is seed of old;
He shewed indeed that all the children of the flesh are not the elect seed, but doth not shew they were not the children of Abraham 's Covenant. v. 7. The children of the promise are those that are born to Abraham according to promise, therefore all Isaac 's seed according to the flesh were children of the promise;
He showed indeed that all the children of the Flesh Are not the elect seed, but does not show they were not the children of Abraham is Covenant. v. 7. The children of the promise Are those that Are born to Abraham according to promise, Therefore all Isaac is seed according to the Flesh were children of the promise;
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Thus the Gospel Church hath the promise of salvation made to them, but so as many visible Saints may fall short thereof. Heb. 4.1. Which shews you that Abraham 's Covenant contained all his seed indefinitely, for that some should enter in:
Thus the Gospel Church hath the promise of salvation made to them, but so as many visible Saints may fallen short thereof. Hebrew 4.1. Which shows you that Abraham is Covenant contained all his seed indefinitely, for that Some should enter in:
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When a man covenants with another, That such a piece of land shall descend to his heirs, who shall be his heirs is unknown, onely it's known in general that the child is the next of kin:
When a man Covenants with Another, That such a piece of land shall descend to his Heirs, who shall be his Heirs is unknown, only it's known in general that the child is the next of kin:
Ismael was under the Covenant, and God did much for him as the son of such a father, Gen. 21 13. And also of the son of the bondwoman will I make a nation, because he is thy seed:
Ishmael was under the Covenant, and God did much for him as the son of such a father, Gen. 21 13. And also of the son of the bondwoman will I make a Nation, Because he is thy seed:
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But the Covenant was established in Isaac: All visible professors and their seed are incovenanted, (for the promises of the Gospel are tendered to them,
But the Covenant was established in Isaac: All visible professors and their seed Are incovenanted, (for the promises of the Gospel Are tendered to them,
For in those indefinite promises it's enough to render them true, if they take effect in some though not in all, according to the intent and scope of the holy Ghost.
For in those indefinite promises it's enough to render them true, if they take Effect in Some though not in all, according to the intent and scope of the holy Ghost.
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NONLATINALPHABET, either when thou judgest or art judged, it's mediae vocis; thus the Heb. (be mishpat) in judicio, which is taken actively or passively.
, either when thou Judges or art judged, it's mediae Vocis; thus the Hebrew (be Mishpat) in Judicio, which is taken actively or passively.
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2. We answer as formerly, there are promises for grace as well as to grace. Deut. 30.6. Joh. 6. All the father hath given me shall come unto me, and whosoever shall come unto me I will in no wise cast out. Thus Jer. 31.34. From the least to the greatest, yong and old, they shall all know me, that is, believe in me.
2. We answer as formerly, there Are promises for grace as well as to grace. Deuteronomy 30.6. John 6. All the father hath given me shall come unto me, and whosoever shall come unto me I will in no wise cast out. Thus Jer. 31.34. From the least to the greatest, young and old, they shall all know me, that is, believe in me.
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to say it's meant of the elect, as usually they interpret such places, reacheth not the scope of the place which imports a greater number than ordinary in former times,
to say it's meant of the elect, as usually they interpret such places, reaches not the scope of the place which imports a greater number than ordinary in former times,
and what cannot faith do (which in some sense is said to be omnipotent) if it have a promise to work upon? but if faith have no ground to work upon, it can do nothing.
and what cannot faith do (which in Some sense is said to be omnipotent) if it have a promise to work upon? but if faith have no ground to work upon, it can do nothing.
3. Do they not proceed according to the judgment of charity in their administrations, as the Apostles did? Act. 8. they were all baptized from the least to the greatest, that is, yong and old,
3. Do they not proceed according to the judgement of charity in their administrations, as the Apostles did? Act. 8. they were all baptised from the least to the greatest, that is, young and old,
even so the old Covenant formerly adorned with that dress of ceremonies, but now stript of them and made plain, is one and the same Covenant with the new Covenant.
even so the old Covenant formerly adorned with that dress of ceremonies, but now stripped of them and made plain, is one and the same Covenant with the new Covenant.
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Thirdly, We may argue from the Analogie betwixt Circumcision and baptism: for they both agree in the substantials, though they differ in some circumstantials.
Thirdly, We may argue from the Analogy betwixt Circumcision and Baptism: for they both agree in the substantials, though they differ in Some circumstantials.
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1. They agree in their signification, for they hold forth to us mans corruption by nature. Josh. 5.3. The hill of fore-skins. This was clearly shadowed out in the cutting off the fore-skin:
1. They agree in their signification, for they hold forth to us men corruption by nature. Josh. 5.3. The hill of foreskins. This was clearly shadowed out in the cutting off the foreskin:
and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents. Heb 10.22. 2. They agree in this, that they represent the mystery of our redemption:
and what does the washing of the body signify but that natural uncleanness which we contracted from our First Parents. Hebrew 10.22. 2. They agree in this, that they represent the mystery of our redemption:
for baptism is (NONLATINALPHABET) the earnest demand of a good conscience: (that what is signified in that Ordinance may be made good unto us) so the word rather signifies than the answer of a good conscience.
for Baptism is () the earnest demand of a good conscience: (that what is signified in that Ordinance may be made good unto us) so the word rather signifies than the answer of a good conscience.
I say it's the earnest demand, for omnis praepositio est additio, every preposition, as we say, is an addition, Phil. 4.17. Not because I desire a gift, NONLATINALPHABET, but I earnestly desire (NONLATINALPHABET) a fruit, or whatsoever was a effect of his Ministery.
I say it's the earnest demand, for omnis Praepositio est additio, every preposition, as we say, is an addition, Philip 4.17. Not Because I desire a gift,, but I earnestly desire () a fruit, or whatsoever was a Effect of his Ministry.
3. They agree in that they represent the mysterie of regeneration. First, The cutting off the fore-skin signifies, the taking away that filth of nature:
3. They agree in that they represent the mystery of regeneration. First, The cutting off the foreskin signifies, the taking away that filth of nature:
Secondly, They agree in their subjects •o which they are applyed, each of them being administred to such as are incovenanted, which are the NONLATINALPHABET, the first subject of the seals, (and not believers, quatenus believers,
Secondly, They agree in their subject's •o which they Are applied, each of them being administered to such as Are incovenanted, which Are the, the First Subject of the Seals, (and not believers, quatenus believers,
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So that when the Lord seeth the faith of the parents, I am persuaded he oftentimes saith to the child, (as to that man, Mat. 9.) Thy sins are forgiven thee.
So that when the Lord sees the faith of the Parents, I am persuaded he oftentimes Says to the child, (as to that man, Mathew 9.) Thy Sins Are forgiven thee.
Therefore as Circumcision, so baptism binds us to the keeping of the Law evangelically. 3. They serve to distinguish us from the world of heathens and pagans:
Therefore as Circumcision, so Baptism binds us to the keeping of the Law evangelically. 3. They serve to distinguish us from the world of Heathens and Pagans:
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as the Prophet saith of Meshech, Elam, Tubal, and the rest of the Nations, ( Ezek. 32.24, 26, 27.) branding them with this black cole of infamy, viz. That they were uncircumcised.
as the Prophet Says of Meshech, Elam, Tubal, and the rest of the nations, (Ezekiel 32.24, 26, 27.) branding them with this black coal of infamy, viz. That they were uncircumcised.
Col. 2.11, 12. Paul contends with those who labored to maintain jewish ceremonies and types, ( v. 10, 11.) shewing that Circumcision, which was the profession of the whole law, was fulfilled as a type or figure to christians by Christ in baptism,
Col. 2.11, 12. Paul contends with those who laboured to maintain jewish ceremonies and types, (v. 10, 11.) showing that Circumcision, which was the profession of the Whole law, was fulfilled as a type or figure to Christians by christ in Baptism,
and therefore that was to vanish away as the types did, when they were fulfilled, v. 12. He shews how we are circumcised in Christ, which is sealed and effected by baptism, in which we are assimulated to Christ,
and Therefore that was to vanish away as the types did, when they were fulfilled, v. 12. He shows how we Are circumcised in christ, which is sealed and effected by Baptism, in which we Are assimulated to christ,
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and thus Circumcision ceaseth upon the ushering in of baptism, though it was continued for a while, that so with the rest of the ceremonies it might have an honourable burial,
and thus Circumcision ceases upon the ushering in of Baptism, though it was continued for a while, that so with the rest of the ceremonies it might have an honourable burial,
What hath been said to Circumcision as to the typicalness thereof, may with much more evidence of truth be applied to the ark, (wherein all the household of Noah, that is, his children were saved) the like figure whereunto baptism now saveth.
What hath been said to Circumcision as to the typicalness thereof, may with much more evidence of truth be applied to the Ark, (wherein all the household of Noah, that is, his children were saved) the like figure whereunto Baptism now Saveth.
Now these things are our types, NONLATINALPHABET, we may argue with much clearness from the shadow to the truth even in this place, if all were baptized, then their children;
Now these things Are our types,, we may argue with much clearness from the shadow to the truth even in this place, if all were baptised, then their children;
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if so then, why not now? For was it not the Apostles scope to let them know that the Jews had the same priviledges for substance with the Corinthians, who notwithstanding those priviledges were not spared, because so highly exalted with many Gospel priviledges.
if so then, why not now? For was it not the Apostles scope to let them know that the jews had the same privileges for substance with the Corinthians, who notwithstanding those privileges were not spared, Because so highly exalted with many Gospel privileges.
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However though it be denied that there is a type of a type, yet I hope that none will denie, that there is an antitype or a correspondent type that comes in the room & place of a former type.
However though it be denied that there is a type of a type, yet I hope that none will deny, that there is an antitype or a correspondent type that comes in the room & place of a former type.
Though Circumcision properly was not a type of baptism, yet Circumcision and baptism are both types of one and the same thing represented, as was shewed before.
Though Circumcision properly was not a type of Baptism, yet Circumcision and Baptism Are both types of one and the same thing represented, as was showed before.
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Circumcision was on the eighth day, for which there was a special reason, not onely in regard of the weakness of the child the seventh day, being the critical day:
Circumcision was on the eighth day, for which there was a special reason, not only in regard of the weakness of the child the seventh day, being the critical day:
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and so the sabbath is call'd the eighth day, John 20. The same number of days was observed in many other things, (therefore it cannot merely relate to the weakness o• the child) as for the consecration of the Priests, Lev. 8.35. & 9.1. The cleansing of the lepers, Lev. 14.8, 9, 10. The cleansing of the polluted Nazarites, Num. 6.9, 10. and for the purifying of the altar.
and so the Sabbath is called the eighth day, John 20. The same number of days was observed in many other things, (Therefore it cannot merely relate to the weakness o• the child) as for the consecration of the Priests, Lev. 8.35. & 9.1. The cleansing of the lepers, Lev. 14.8, 9, 10. The cleansing of the polluted nazarites, Num. 6.9, 10. and for the purifying of the altar.
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Ezek 43.26, 27. and the offering of the sacrifice, by which Christs resurrection on the eighth day seems to be typified, who rose again for our justification.
Ezekiel 43.26, 27. and the offering of the sacrifice, by which Christ resurrection on the eighth day seems to be typified, who rose again for our justification.
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unless in such things for which a special reason may be given. I conclude therefore this Argument, as Circumcision in the old Testament was applied to children:
unless in such things for which a special reason may be given. I conclude Therefore this Argument, as Circumcision in the old Testament was applied to children:
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Thus Col. 2.11, 12. The scope of the Apostle was to take them off from the rudiments of the world, especially Circumcision, which troubled most of the Churches.
Thus Col. 2.11, 12. The scope of the Apostle was to take them off from the rudiments of the world, especially Circumcision, which troubled most of the Churches.
Suppose (saith Mr Sydenham ) the Ordinance should again be changed, and the inversion thus, That baptism should be abolished and Circumcision set up again,
Suppose (Says Mr Sydenham) the Ordinance should again be changed, and the inversion thus, That Baptism should be abolished and Circumcision Set up again,
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and the Apostle should express himself after this manner, Ye are compleat in Christ, in whom also ye are baptized with the baptism of Christ, being circumcised with him;
and the Apostle should express himself After this manner, You Are complete in christ, in whom also you Are baptised with the Baptism of christ, being circumcised with him;
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Would not this deduction be clear, That Circumcision was ordained instead of baptism? Therefore we say, Either baptism succeeds the sacrament of Circumcision, as to children;
Would not this deduction be clear, That Circumcision was ordained instead of Baptism? Therefore we say, Either Baptism succeeds the sacrament of Circumcision, as to children;
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but they without any visible token of Gods favour depart out of the world. 5. Because an Ordinance once enjoyned and never repealed, stands still in force;
but they without any visible token of God's favour depart out of the world. 5. Because an Ordinance once enjoined and never repealed, Stands still in force;
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Take away baptism from infants, and parents now shall want one means & that no small one, sc. Sigillum dei, the seal of God to strengthen their faith in the Covenant of grace for their children, which parents had then:
Take away Baptism from Infants, and Parents now shall want one means & that no small one, sc. Sigillum dei, the seal of God to strengthen their faith in the Covenant of grace for their children, which Parents had then:
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and children now shall want one means to confirm and effectually promote their salvation, even while they are infants or children, who may dy before they be men.
and children now shall want one means to confirm and effectually promote their salvation, even while they Are Infants or children, who may die before they be men.
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Thus much for the third Argument taken from Circumcision. The fourth Argument. Children are inchurched, that is, members of the visible Church; therefore to be baptized. Eph. 5.26. That he might sanctify and cleanse the Church, by the washing of water by the word, ' that is, of institution and promise.
Thus much for the third Argument taken from Circumcision. The fourth Argument. Children Are inchurched, that is, members of the visible Church; Therefore to be baptised. Ephesians 5.26. That he might sanctify and cleanse the Church, by the washing of water by the word, ' that is, of Institution and promise.
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for upon this ground women are admitted to the Lords Supper, because they with us are one body, one bread, 1 Cor. 10. I shall therefore shew you that children are members of the body of Christ.
for upon this ground women Are admitted to the lords Supper, Because they with us Are one body, one bred, 1 Cor. 10. I shall Therefore show you that children Are members of the body of christ.
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As many now a days in the wilderness of the Church are not baptized, through the neglect of their parents, which is a sad omen that the Church may yet wander long in this wilderness state.
As many now a days in the Wilderness of the Church Are not baptised, through the neglect of their Parents, which is a sad omen that the Church may yet wander long in this Wilderness state.
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Again, Such as obstinately reject Christ are cast out, Gal 4. Therefore they were included before, else how could they be excluded? but as it was then,
Again, Such as obstinately reject christ Are cast out, Gall 4. Therefore they were included before, Else how could they be excluded? but as it was then,
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1. There was a partaking in common of the fatness and sweetness of the Olive tree, that is, the visible Church, to wit, o• the ordinances, promises, seals of the Church;
1. There was a partaking in Common of the fatness and sweetness of the Olive tree, that is, the visible Church, to wit, o• the ordinances, promises, Seals of the Church;
now these are in a visible Church, therefore those branches that were broken off, were members of a visible Church. Joh. 15.6. NONLATINALPHABET, for a branch in appearance is a visible branch.
now these Are in a visible Church, Therefore those branches that were broken off, were members of a visible Church. John 15.6., for a branch in appearance is a visible branch.
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The ax of the word lay long at the root of the tree as ready to cut them off but suddenly the Lord takes it up, hews them and cuts them down from the root Abraham, and gives them a bill of divorce, seeing they had voluntarily and obstinately rejected his son, Act. 13.26.
The ax of the word lay long At the root of the tree as ready to Cut them off but suddenly the Lord Takes it up, hews them and cuts them down from the root Abraham, and gives them a bill of divorce, seeing they had voluntarily and obstinately rejected his son, Act. 13.26.
This clearly argues that he speaks of that visible Church of the Jews, though not as a body politick, meeting in one place, having publick officers in common, and ordinances in common:
This clearly argues that he speaks of that visible Church of the jews, though not as a body politic, meeting in one place, having public Officers in Common, and ordinances in Common:
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4. He speaks ( Rom. 11.20) to the visible Church at Rome, (for will any say, they are exhorted to take heed they be not cut off from Gods eternal election? this is not to be imagined.) boasting of her external priviledges, whom he warns by this visible example of the Jewish Church rejecting Christ,
4. He speaks (Rom. 11.20) to the visible Church At Rome, (for will any say, they Are exhorted to take heed they be not Cut off from God's Eternal election? this is not to be imagined.) boasting of her external privileges, whom he warns by this visible Exampl of the Jewish Church rejecting christ,
for those individual persons shall never be restored, though the branches specifically considered, shall be reinstated into the visible bodie of the Church. 6. Rom. 11.15. They are said to be cast away, which cannot be verified of the invisible Church, seeing Christ hath chosen them, ( Esa. 41.9. I have chosen thee, and not cast thee away.
for those Individu Persons shall never be restored, though the branches specifically considered, shall be reinstated into the visible body of the Church. 6. Rom. 11.15. They Are said to be cast away, which cannot be verified of the invisible Church, seeing christ hath chosen them, (Isaiah 41.9. I have chosen thee, and not cast thee away.
7. The invisible members did believe, how then could they be broken off for unbelief? therefore I say that the ingrafting of the Jews, Rom. 11, shall not onely be by faith into the invisible,
7. The invisible members did believe, how then could they be broken off for unbelief? Therefore I say that the engrafting of the jews, Rom. 11, shall not only be by faith into the invisible,
1. If onely some branches be broken off, then the rest remaining in Church-membership, both parents and children are made partakers of the root and fatness of the Olive tree.
1. If only Some branches be broken off, then the rest remaining in Church membership, both Parents and children Are made partakers of the root and fatness of the Olive tree.
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and we as a wild Olive grafted in, NONLATINALPHABET, instead of them, as the Syriac translation also renders it Hence it is, the Vineyard, i. that Church for the substantials of it is given to the Gentiles Mat. 20.16.
and we as a wild Olive grafted in,, instead of them, as the Syriac Translation also renders it Hence it is, the Vineyard, i. that Church for the substantials of it is given to the Gentiles Mathew 20.16.
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As touching election, they are beloved for their fathers sake ] Election must be understood in that place of the external grace of the Covenant, whereby God chose this nation to himself.
As touching election, they Are Beloved for their Father's sake ] Election must be understood in that place of the external grace of the Covenant, whereby God chosen this Nation to himself.
but in respect of the nature of the Covenant of grace, given to their ancestors and their seed, according to which God is more readily inclined to pour out of the spirit of his grace upon the seed and offspring of his covenanting people, than upon strangers and aliens.
but in respect of the nature of the Covenant of grace, given to their Ancestors and their seed, according to which God is more readily inclined to pour out of the Spirit of his grace upon the seed and offspring of his covenanting people, than upon Strangers and aliens.
Others being convinced that the Apostle speaks of a visible Church, (which indeed is undeniablie true) flie to their old distinction, to wit, the Covenant of Circumcision, or the Covenant of works;
Others being convinced that the Apostle speaks of a visible Church, (which indeed is undeniably true) fly to their old distinction, to wit, the Covenant of Circumcision, or the Covenant of works;
to make this good, they distinguish betwixt Abraham begetting, and a working Abraham, and a believing and faithful Abraham. Thus they say, The whole nation of the Iews were legally holy till that Covenant was abolisht.
to make this good, they distinguish betwixt Abraham begetting, and a working Abraham, and a believing and faithful Abraham. Thus they say, The Whole Nation of the Iews were legally holy till that Covenant was abolished.
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for did not his works [ NONLATINALPHABET ] work together with his faith, declaratively, not onely before men but God? were not these works brought in, ( Iam. 2.18.) as fruits of his faith, which is the condition of the Covenant of grace? for faith without works is dead,
for did not his works [ ] work together with his faith, declaratively, not only before men but God? were not these works brought in, (Iam. 2.18.) as fruits of his faith, which is the condition of the Covenant of grace? for faith without works is dead,
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3. What priviledge, that is, peculiar benefit was it to that nation to be under the Covenant of works? Rom. 3.1. which is common to all nations considered as the sons of Adam:
3. What privilege, that is, peculiar benefit was it to that Nation to be under the Covenant of works? Rom. 3.1. which is Common to all Nations considered as the Sons of Adam:
4. What prejudice could it be to them to be cut off from that Covenant? nay it had been well for them if they had been cut off from the Covenant of works, which neither we nor our fathers were ever able to bear.
4. What prejudice could it be to them to be Cut off from that Covenant? nay it had been well for them if they had been Cut off from the Covenant of works, which neither we nor our Father's were ever able to bear.
The Apostle tells us they are hardened, and the Lord hath sent a spirit of slumber, v. 8. that he hath cast them away, v. 15. and broken them off, v. 17. and why? because they did not cleave to the Covenant of grace, (which they were under, Act. 3.25.
The Apostle tells us they Are hardened, and the Lord hath sent a Spirit of slumber, v. 8. that he hath cast them away, v. 15. and broken them off, v. 17. and why? Because they did not cleave to the Covenant of grace, (which they were under, Act. 3.25.
and 4.4.) but wilfully and obstinately rejected Christ, being unskilful in the word of rightousness, ( Heb. 5.13.) that is, not descerning aright that justification was held forth in the old Covenant,
and 4.4.) but wilfully and obstinately rejected christ, being unskilful in the word of righteousness, (Hebrew 5.13.) that is, not discerning aright that justification was held forth in the old Covenant,
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5. If that Covenant be abolished, how can they be reingrafted into it? for the Apostle here speaks of a reingrafting into the same Covenant, which plainly argues it was no typical or carnal Covenant,
5. If that Covenant be abolished, how can they be reingrafted into it? for the Apostle Here speaks of a reingrafting into the same Covenant, which plainly argues it was no typical or carnal Covenant,
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For the day shall reveal it, and it shall be consumed as by fire. 1 Cor. 3.13. Ah then retract with Austin and undeceive those poor souls you have deceived, least the Lord be angry with you!
For the day shall reveal it, and it shall be consumed as by fire. 1 Cor. 3.13. Ah then retract with Austin and undeceive those poor Souls you have deceived, lest the Lord be angry with you!
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3. Arg. Of such children is the Kingdom of heaven, ergo, they are inchurched. Mar. 10. And they brought little children to him, that he should touch them:
3. Argument Of such children is the Kingdom of heaven, ergo, they Are inchurched. Mar. 10. And they brought little children to him, that he should touch them:
Is not this maxim in force in all ages from Christ to the end of the world? Doth not Christ now say to our dissenting brethren, Suffer little children to come to me? And how should we now visibly bring them to Christ but in that ordinance of baptism? I know no other way:
Is not this maxim in force in all ages from christ to the end of the world? Does not christ now say to our dissenting brothers, Suffer little children to come to me? And how should we now visibly bring them to christ but in that Ordinance of Baptism? I know no other Way:
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and such as are like to children: (according to the phrase of Nehemiah, Shall such an one as I fly? that is, I or any in my condition.) For children are capable of being subjects of any Kingdom on earth;
and such as Are like to children: (according to the phrase of Nehemiah, Shall such an one as I fly? that is, I or any in my condition.) For children Are capable of being subject's of any Kingdom on earth;
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Is it sense to say, Suffer little children to come unto me, for of humble souls is the kingdom of heaven? were not Christ's speaches full of reason and weight? how did the Pharisees wonder at his answer, Give to Caesar the things that are Caesars,
Is it sense to say, Suffer little children to come unto me, for of humble Souls is the Kingdom of heaven? were not Christ's Speeches full of reason and weight? how did the Pharisees wonder At his answer, Give to Caesar the things that Are Caesars,
for he laid both his hands on them, embraced them, and blessed them, as Jacob on the sons of Joseph• owning them as his children. Gen. 48.5. 7. Observe he saith, Whosoever receiveth this child receiveth me. Mar. 9.37. one of such little children.
for he laid both his hands on them, embraced them, and blessed them, as Jacob on the Sons of Joseph• owning them as his children. Gen. 48.5. 7. Observe he Says, Whosoever receives this child receives me. Mar. 9.37. one of such little children.
He farther addeth (NONLATINALPHABET,) of such like, specifically considered. These words, viz. [ Whosoever receiveth such as these ] are of eternal veritie;
He farther adds (,) of such like, specifically considered. These words, viz. [ Whosoever receives such as these ] Are of Eternal verity;
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and therefore, as Augustine once said, Cave nè deus sit, nè Christus sit, Take heed it be not God, that it be not Christ that beggs an alms of thee, and thou deniest him:
and Therefore, as Augustine once said, Cave nè deus sit, nè Christus sit, Take heed it be not God, that it be not christ that begs an alms of thee, and thou deniest him:
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for may not Christ at the last day say to such as plead they never rejected Christ, Verily in that you rejected one of these little ones, you rejected me. Obj. These children were sick.
for may not christ At the last day say to such as plead they never rejected christ, Verily in that you rejected one of these little ones, you rejected me. Object These children were sick.
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for they are made the pattern of conversion and humiliation to all such as expect salvation by Jesus Christ. Mat. 18.3. Ʋnless ye be converted and become as little children, ye shall not enter into the kingdom of heaven. q. d.
for they Are made the pattern of conversion and humiliation to all such as expect salvation by jesus christ. Mathew 18.3. Ʋnless you be converted and become as little children, you shall not enter into the Kingdom of heaven. q. worser.
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They are so far from not being members of the kingdom of heaven, as that none shall enter into it that are not fashioned or molded according to the mold of little children.
They Are so Far from not being members of the Kingdom of heaven, as that none shall enter into it that Are not fashioned or moulded according to the mould of little children.
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Heb. 6.1, 2. To this purpose may we apply this act of Christ to those infants, which was to confirm the promises solemnly made to their parents in baptism. 4ly.
Hebrew 6.1, 2. To this purpose may we apply this act of christ to those Infants, which was to confirm the promises solemnly made to their Parents in Baptism. 4ly.
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1. Is it the promise or Covenant? and have we not proved that children are incovenanted? Ex promissione dei non tantum ex professione hominum, astimamus dei populum. Bull. de bapt.
1. Is it the promise or Covenant? and have we not proved that children Are incovenanted? Ex promission dei non Tantum ex profession hominum, astimamus dei Populum. Bull. the Bapt.
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2. Is it the profession of Christ? and is not baptism a real though an implicit profession of Christ? did not the children of Israel virtually make a Covenant with God,
2. Is it the profession of christ? and is not Baptism a real though an implicit profession of christ? did not the children of Israel virtually make a Covenant with God,
3. Is not the confession of God, (who saith, that children are holy) more than all the professions of men? is not the witness of God greater than the witness of men? (1 Joh. 5.9.) the one being an human the other a divine Testimony.
3. Is not the Confessi of God, (who Says, that children Are holy) more than all the professions of men? is not the witness of God greater than the witness of men? (1 John 5.9.) the one being an human the other a divine Testimony.
The opposition shews he speaks of children, For it's an undoubted maxim, Where terms stand as opposits, the one is to be taken in the sense opposit to the other.
The opposition shows he speaks of children, For it's an undoubted maxim, Where terms stand as opposites, the one is to be taken in the sense opposite to the other.
Now it's clear from ver. 3, 4, 5. that he speaks of children whom we are visibly to receive in Christ's name, to such Ordinances as they are capable of;
Now it's clear from for. 3, 4, 5. that he speaks of children whom we Are visibly to receive in Christ's name, to such Ordinances as they Are capable of;
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We see original sin lies dormant in the child for a while, but quickly puts forth, it being peccatum actuosum. Psal 58. They go astray from the belly:
We see original since lies dormant in the child for a while, but quickly puts forth, it being peccatum actuosum. Psalm 58. They go astray from the belly:
and why may may not faith put forth betimes in some? as in Esaias, (ch. 49.) Jeremiah, (ch. 1.5) and John Baptist, the first in the new Testament.
and why may may not faith put forth betimes in Some? as in Isaiah, (changed. 49.) Jeremiah, (changed. 1.5) and John Baptist, the First in the new Testament.
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3. 〈 ◊ 〉 If some be sanctified from the womb, then they have faith, ( quicun { que } renascitur fidem habet, Luther.) For all the graces are concatenated;
3. 〈 ◊ 〉 If Some be sanctified from the womb, then they have faith, (quicun { que } renascitur fidem habet, Luther.) For all the graces Are concatenated;
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1. If the Lord irradiate upon the souls of children in heaven, and they do behold the face of God, (which is an act of faith Heb. 11.27.) then have they faith in heaven;
1. If the Lord irradiate upon the Souls of children in heaven, and they do behold the face of God, (which is an act of faith Hebrew 11.27.) then have they faith in heaven;
3. There will be this use of faith in heaven, to believe that which we cannot comprehend, (for faith is the evidence of things not seen) even the infinite being of God, who dwells in that light that none can approach unto;
3. There will be this use of faith in heaven, to believe that which we cannot comprehend, (for faith is the evidence of things not seen) even the infinite being of God, who dwells in that Light that none can approach unto;
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therefore we conclude infants in heaven have faith, and why may they not have the seed of it here? seeing there is no grace in heaven which was not wrought on earth.
Therefore we conclude Infants in heaven have faith, and why may they not have the seed of it Here? seeing there is no grace in heaven which was not wrought on earth.
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and hath not the second Adam much more power? Was not the faith of Adam of the like nature with the faith of believers? though it do not put forth that act whereby we are justified.
and hath not the second Adam much more power? Was not the faith of Adam of the like nature with the faith of believers? though it do not put forth that act whereby we Are justified.
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5. Can any live without faith, or be saved for ever without it and shall we denie it to infants, who stand in need of justification by faith as well as we?
5. Can any live without faith, or be saved for ever without it and shall we deny it to Infants, who stand in need of justification by faith as well as we?
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Thus children are justified by the habit of faith, for as we were guilty of Adams sin, (which is imputed to us) before we were active in giving consent unto it:
Thus children Are justified by the habit of faith, for as we were guilty of Adams since, (which is imputed to us) before we were active in giving consent unto it:
Ans. Are they not reasonable souls, because for the present they make no use of reason? and may they not have habitual knowledge lying dormant in them,
Ans. are they not reasonable Souls, Because for the present they make no use of reason? and may they not have habitual knowledge lying dormant in them,
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but NONLATINALPHABET) coming into the world? doth not the reasonable soul lie dormant in the body till organized? doth it not live though it move not for the present? when a man is asleep he acts not grace, doth it therefore follow he hath none? may not a child be included in a lease and conditions made which render him capable of the benefit of it,
but) coming into the world? does not the reasonable soul lie dormant in the body till organized? does it not live though it move not for the present? when a man is asleep he acts not grace, does it Therefore follow he hath none? may not a child be included in a lease and conditions made which render him capable of the benefit of it,
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if he perform the conditions therein specified, though at the making of the lease he give no consent at all? and were not the children in the Evangelist blessed by Christ,
if he perform the conditions therein specified, though At the making of the lease he give no consent At all? and were not the children in the Evangelist blessed by christ,
but according to this account, if onely the elect and faithful are to be admitted to the Ordinance of baptism, there is no subject left to whom we may dispense that Ordinance.
but according to this account, if only the elect and faithful Are to be admitted to the Ordinance of Baptism, there is no Subject left to whom we may dispense that Ordinance.
6. Arg. Taken from examples in scripture, whole families were baptized, none excluded; for house in scripture phrase signifieth children throughout the Book of God.
6. Argument Taken from Examples in scripture, Whole families were baptised, none excluded; for house in scripture phrase signifies children throughout the Book of God.
I have read it again as to this point of baptism, and could never find in all the Book of God where the word (NONLATINALPHABET) house or household is used, and children excluded,
I have read it again as to this point of Baptism, and could never find in all the Book of God where the word () house or household is used, and children excluded,
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but rather always included, servants being but the appendix of the house. Gen 16.2. It may be I may be built by her, saith Sarah of Hagar, that is, have children by her.
but rather always included, Servants being but the appendix of the house. Gen 16.2. It may be I may be built by her, Says Sarah of Hagar, that is, have children by her.
For•an, inquit, aedificabor ex ed. LXX, NONLATINALPHABET, Ʋt ex eâ liberos consequar. Gen. 18.19. He will command his household after him, that is, childrens children;
For•an, inquit, aedificabor ex ed. LXX,, Ʋt ex eâ Liberos consequar. Gen. 18.19. He will command his household After him, that is, Children's children;
Gen. 45.17 18. Pharaoh enjoyns Ioseph to bid his brethren bring their households with them, which being explained in the next verse, is extended to their little ones. Gen. 47.12. Ioseph nourished all his fathers household, even to the little ones, NONLATINALPHABET lepi hattaph, us { que } ad os parvuli, genuinus videtur esse sensus, quòd omnes a maximo ad minimum paverit. Vatablus. Exod. 1.21. God built the midwives an house, that is, he gave them children, because they spared the children of the Israelites. Deut. 25.9. So let it be done to the man that will not build up his brothers house, NONLATINALPHABET, qui noluerit suscitare semen fratri suo, raise up seed to his brother.
Gen. 45.17 18. Pharaoh enjoins Ioseph to bid his brothers bring their Households with them, which being explained in the next verse, is extended to their little ones. Gen. 47.12. Ioseph nourished all his Father's household, even to the little ones, lepi hattaph, us { que } ad os Children, Genuine videtur esse sensus, quòd omnes a Maximo ad minimum paverit. Vatablus. Exod 1.21. God built the midwives an house, that is, he gave them children, Because they spared the children of the Israelites. Deuteronomy 25.9. So let it be done to the man that will not built up his Brother's house,, qui noluerit suscitare semen fratri Sue, raise up seed to his brother.
In this sense Rachel and Leah built the house of Israel, Ruth 4.11. Psal. 115.12, 13. By the house of Aaron he means both small and great. Psal. 113.9. He makes the barren dwell in houses, that is, fruitful mothers of children. See Gen. 30.30. & 35.2. & 50.8. Exod. 12.3. Josh. 7.14. 2 Sam. 17.23. & 23.5. 1 Kin. 14.13. 2 Kin. 9.7. & 20.16. 1 Chron. 17.16. Psal. 68.6. Add to all these the several texts in the new Testament, where in this word house or household children are always included.
In this sense Rachel and Leah built the house of Israel, Ruth 4.11. Psalm 115.12, 13. By the house of Aaron he means both small and great. Psalm 113.9. He makes the barren dwell in houses, that is, fruitful mother's of children. See Gen. 30.30. & 35.2. & 50.8. Exod 12.3. Josh. 7.14. 2 Sam. 17.23. & 23.5. 1 Kin. 14.13. 2 Kin. 9.7. & 20.16. 1 Chronicles 17.16. Psalm 68.6. Add to all these the several texts in the new Testament, where in this word house or household children Are always included.
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Thus Act. 10.2, 47, 48. & 11.14. the whole household of Cornelius is baptized. The whole household of Lydia, Act. 16.15. they of her household are baptized upon her account without any declaration of their faith and repentance, onely because they were of her family. Act. 16.31. The Jailor and his house.
Thus Act. 10.2, 47, 48. & 11.14. the Whole household of Cornelius is baptised. The Whole household of Lydia, Act. 16.15. they of her household Are baptised upon her account without any declaration of their faith and Repentance, only Because they were of her family. Act. 16.31. The Jailor and his house.
Observe, he first makes mention of his being baptized, then of his faith. Act. 16.33.34. Crispus and his household. & 18.8. Stephanus and his household. 1 Cor. 1.16. The household of Aristobulus, and the household of Narcissus. Rom. 16.10. NONLATINALPHABET. Which must be meant of their children, which came out of their loins, as the word imports. Thus 1 Tim. 3.4. One that ruleth well his own house, having his children in subjection with all gravity. 1 Tim. 5.8. If any provide not for those of his own house, (that is, children, not servants) he is worse than an infidel. Gal. 6.10.
Observe, he First makes mention of his being baptised, then of his faith. Act. 16.33.34. Crispus and his household. & 18.8. Stephanus and his household. 1 Cor. 1.16. The household of Aristobulus, and the household of Narcissus. Rom. 16.10.. Which must be meant of their children, which Come out of their loins, as the word imports. Thus 1 Tim. 3.4. One that Ruleth well his own house, having his children in subjection with all gravity. 1 Tim. 5.8. If any provide not for those of his own house, (that is, children, not Servants) he is Worse than an infidel. Gal. 6.10.
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Do good to all, especially the household of faith, and must there be no respect had to the orphans and fatherless children of such? those doubtless we ought in a special manner to provide for,
Do good to all, especially the household of faith, and must there be no respect had to the orphans and fatherless children of such? those doubtless we ought in a special manner to provide for,
Thus Act. 4. the believers had all things common, and did not their children share with them? doubtless they were not excluded. Gen. 50.8. All the house of Joseph and his fathers house, went up to bury his father, onely their little ones they left in Goshen.
Thus Act. 4. the believers had all things Common, and did not their children share with them? doubtless they were not excluded. Gen. 50.8. All the house of Joseph and his Father's house, went up to bury his father, only their little ones they left in Goshen.
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for children are included in the men in scripture phrase, as Jacob saith, Gen. 34.36. I being but few in number, they shall gather themselves together against me, and destroy me. Ezek. 9.6. Slay both maids and little children, but come not near any man on whom is the mark in his forehead.
for children Are included in the men in scripture phrase, as Jacob Says, Gen. 34.36. I being but few in number, they shall gather themselves together against me, and destroy me. Ezekiel 9.6. Slay both maids and little children, but come not near any man on whom is the mark in his forehead.
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but keep poor infants in bondage? Thus Joh. 6.10. Mar. 6.44. compared with Mat. 14.15. 1 Cor. 10.1. All our fathers were baptized into Moses, in fathers children are included;
but keep poor Infants in bondage? Thus John 6.10. Mar. 6.44. compared with Mathew 14.15. 1 Cor. 10.1. All our Father's were baptised into Moses, in Father's children Are included;
and thus I understand Act. 15.1. Ʋnless ye brethren be circumcised, (that is, you and your children) you cannot be saved, as Paul explains it Act. 21.21, 25. Thus Heb. 9. It's appointed for all men once to dy, and are not children here also intended? So that we see plainly that by a Synecdoche children are included in their parents.
and thus I understand Act. 15.1. Ʋnless you brothers be circumcised, (that is, you and your children) you cannot be saved, as Paul explains it Act. 21.21, 25. Thus Hebrew 9. It's appointed for all men once to die, and Are not children Here also intended? So that we see plainly that by a Synecdoche children Are included in their Parents.
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We have no mention made expressly of the Patriarchs keeping the sabbath, but were they not bound to keep it? or shall we be so uncharitable to think that for so many hundred years they altogether neglected it? though doubtless the devil did endeavor to blot out the memory of the sabbath,
We have no mention made expressly of the Patriarchs keeping the Sabbath, but were they not bound to keep it? or shall we be so uncharitable to think that for so many hundred Years they altogether neglected it? though doubtless the Devil did endeavour to blot out the memory of the Sabbath,
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for which doubtless there was a command, (though not mentioned) else God would not have sent fire down from heaven to consume the sacrifice, testifying his acceptance,
for which doubtless there was a command, (though not mentioned) Else God would not have sent fire down from heaven to consume the sacrifice, testifying his acceptance,
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5. We have the example of whole families baptized in the Apostles times, (and some in after ages, which gives light to the places of scripture mentioned) families as families, the parents thus embracing the Gospel, are made the precedent for that administration, therefore children must be included;
5. We have the Exampl of Whole families baptised in the Apostles times, (and Some in After ages, which gives Light to the places of scripture mentioned) families as families, the Parents thus embracing the Gospel, Are made the precedent for that administration, Therefore children must be included;
or the seven Churches of Asia, the Church of Theslalonica, &c. but dare any say that they were not baptized? Where is it said that women received the Lords Supper? for in the 1 Cor. 11.28. the Apostle restrains the word to the males, and yet we believe that they did receive, upon this account, that they were members of the Church.
or the seven Churches of Asia, the Church of Thessalonica, etc. but Dare any say that they were not baptised? Where is it said that women received the lords Supper? for in the 1 Cor. 11.28. the Apostle restrains the word to the males, and yet we believe that they did receive, upon this account, that they were members of the Church.
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for the promise was made to the faith of the Jailor, not at all mentioning the faith of any of his household, Act. 16.13. Believe, — and thou shalt be saved and thy house. 4. Deut. 14.26.
for the promise was made to the faith of the Jailor, not At all mentioning the faith of any of his household, Act. 16.13. Believe, — and thou shalt be saved and thy house. 4. Deuteronomy 14.26.
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Thou shalt eat there before the Lord, and thou shalt rejoice thou and thy household. Little children could not rejoice in what they put their hands to,
Thou shalt eat there before the Lord, and thou shalt rejoice thou and thy household. Little children could not rejoice in what they put their hands to,
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Ans. 1. May not the Gospel be preached to little children as well as others? yea may it not in 〈 ◊ 〉 some sense be preached to babes? Luk. 1.76. And thou child shalt be called the prophet of the highest.
Ans. 1. May not the Gospel be preached to little children as well as Others? yea may it not in 〈 ◊ 〉 Some sense be preached to babes? Luk. 1.76. And thou child shalt be called the Prophet of the highest.
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Doubtless there being such an effect wrought upon the Iailor and his house, they would bring the little ones in their arms, rather than any should be hindered from hearing when Paul preached.
Doubtless there being such an Effect wrought upon the Jailor and his house, they would bring the little ones in their arms, rather than any should be hindered from hearing when Paul preached.
2. This speech is synecdochical, the whole being put for a part, (to all the house) that is, such as were capable, which is according to scripture phrase, Psal. 102. He raiseth all that are fallen, that is, all such as are raised, are raised by the Lord.
2. This speech is synecdochical, the Whole being put for a part, (to all the house) that is, such as were capable, which is according to scripture phrase, Psalm 102. He Raiseth all that Are fallen, that is, all such as Are raised, Are raised by the Lord.
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Thus much for the sixth Argument, wherein we see plainly that house always includes children, erg. We say, it's very evident, That the Apostles did baptize the children of the said households formerly mentioned. The seventh Argument.
Thus much for the sixth Argument, wherein we see plainly that house always includes children, erg. We say, it's very evident, That the Apostles did baptise the children of the said Households formerly mentioned. The seventh Argument.
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but infants are capable of sin, being shapen in iniquitie, and conceived in sin. Psal. 51. Therefore they are capable of the grace of baptism, both which it seals, and which it conveys;
but Infants Are capable of since, being shapen in iniquity, and conceived in since. Psalm 51. Therefore they Are capable of the grace of Baptism, both which it Seals, and which it conveys;
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I would not willingly bring a sense to the scripture, but fetch it from the scripture, (for we must prophesie according to the measure of faith) which may easily be found out by comparing scripture with scripture.
I would not willingly bring a sense to the scripture, but fetch it from the scripture, (for we must prophesy according to the measure of faith) which may Easily be found out by comparing scripture with scripture.
for the spirit of God doth move upon these waters, as some have allegorized that of Gen. 1.2. 2. Infants are capable of remission of sins, else how can they be saved? the promise of remission of sins in the same sentence and the same sense is propounded to parents and children, Act. 2.37.
for the Spirit of God does move upon these waters, as Some have allegorized that of Gen. 1.2. 2. Infants Are capable of remission of Sins, Else how can they be saved? the promise of remission of Sins in the same sentence and the same sense is propounded to Parents and children, Act. 2.37.
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3. They are capable of the holy Ghost, else how can they be united to Christ? doubtless that spirit that doth guide the bee to its end, did actuate Jacob in his mothers womb,
3. They Are capable of the holy Ghost, Else how can they be united to christ? doubtless that Spirit that does guide the bee to its end, did actuate Jacob in his mother's womb,
That supplanting of Esau, or taking him by the heel, was a sign of Iacobs desire of being born before his bro•her, and consequently of •he birth-right:
That supplanting of Esau, or taking him by the heel, was a Signen of Iacobs desire of being born before his bro•her, and consequently of •he birthright:
for being acted by the •oly Ghost after a wonder•ul and unspeakable manner, •e ernestly desired and endeavored after the grace of God, even in his mothers womb.
for being acted by the •oly Ghost After a wonder•ul and unspeakable manner, •e earnestly desired and endeavoured After the grace of God, even in his mother's womb.
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Witness that famous instance of some little Indian children in New-England, (related by Mr Eliot in his book intituled, The tears of repentance ) with which he shuts up his discourse, viz. The profession, (if I may so call it) or rather the expression and manifestation of faith by two little infants, of two years old and upward, under three years of age when they died and departed out of this world. The storie is this,
Witness that famous instance of Some little Indian children in New england, (related by Mr Eliot in his book entitled, The tears of Repentance) with which he shuts up his discourse, viz. The profession, (if I may so call it) or rather the expression and manifestation of faith by two little Infants, of two Years old and upward, under three Years of age when they died and departed out of this world. The story is this,
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This Spring, in the beginning of the year 1652, the Lord was plea•ed to afflict sundry of our praying Indians with that grievous disease of Bloudy flux;
This Spring, in the beginning of the year 1652, the Lord was plea•ed to afflict sundry of our praying Indians with that grievous disease of Bloody flux;
and when they gave it any thing to eat, it would greedily take it, (as it is usual at the approach of death) but first it would crie to God, Oh God and Jesus Christ, bless it!
and when they gave it any thing to eat, it would greedily take it, (as it is usual At the approach of death) but First it would cry to God, O God and jesus christ, bless it!
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and in this manner it lay calling upon God and Jesus Christ until it died The father of the child •old me the storie, with great wonderment at the grace of God, in teaching his child so to call upon God.
and in this manner it lay calling upon God and jesus christ until it died The father of the child •old me the story, with great wonderment At the grace of God, in teaching his child so to call upon God.
Three or four days after another child in the same house, sick of the same disease, was (by a divine hand doubtless) sensible of the approach of death, (an unusual thing at that age) and called to its father,
Three or four days After Another child in the same house, sick of the same disease, was (by a divine hand doubtless) sensible of the approach of death, (an unusual thing At that age) and called to its father,
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these things the child was wont to be greatly delighted withall, (as all children will) therefore in the extremitie of the torments, they set those things before it, a little to divert the mind and chear the spirit;
these things the child was wont to be greatly delighted withal, (as all children will) Therefore in the extremity of the torments, they Set those things before it, a little to divert the mind and cheer the Spirit;
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for I am going to God, I will leave my spoon and trey behind me, (putting them away) for I am going to God, and with these kind of expressions the same night finished its course, and died.
for I am going to God, I will leave my spoon and trey behind me, (putting them away) for I am going to God, and with these kind of expressions the same night finished its course, and died.
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All which things are signifie• and sealed in the holy sacrament, What hinder therefore why children may not be baptized? Act 10. 6. Baptism is of eternal use, (for what God doth remains for ever, Eccl. 3.) not onely for the present but for the future;
All which things Are signifie• and sealed in the holy sacrament, What hinder Therefore why children may not be baptised? Act 10. 6. Baptism is of Eternal use, (for what God does remains for ever, Ecclesiastes 3.) not only for the present but for the future;
1. As parents may plead a Covenant for their children, which is no small prop of their faith, strengthened and confirmed by this visible word, Exod. 4. 5• so children may afterwards plead a Covenant as from their ancestors, (for a seal of an estate made to infants in their cradle, is firm) and come in their fathers or mothers name to God,
1. As Parents may plead a Covenant for their children, which is no small prop of their faith, strengthened and confirmed by this visible word, Exod 4. 5• so children may afterwards plead a Covenant as from their Ancestors, (for a seal of an estate made to Infants in their cradle, is firm) and come in their Father's or mother's name to God,
Which promise being spoken indefinitely, who dare limit it to such as are of years of discretion, seeing that babes are the seed of the faithful as well as such as are adult;
Which promise being spoken indefinitely, who Dare limit it to such as Are of Years of discretion, seeing that babes Are the seed of the faithful as well as such as Are adult;
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and we know it's as great a sin to limit God in his grace as in his power, who hath so wisely ordered that Covenant of grace, 2 Sam. 24. that as in every moment some die: (and surely half of the elect,
and we know it's as great a since to limit God in his grace as in his power, who hath so wisely ordered that Covenant of grace, 2 Sam. 24. that as in every moment Some die: (and surely half of the elect,
I indeed saith John) baptize you (Pharisees, a generation of vipers) with water (NONLATINALPHABET) unto repentance, therefore (seeing you have now been baptized) bring forth fruits worthy of repentance. v. 8.
I indeed Says John) baptise you (Pharisees, a generation of vipers) with water () unto Repentance, Therefore (seeing you have now been baptised) bring forth fruits worthy of Repentance. v. 8.
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2. It obligeth to future faith, for circumcision was a seal of the rightousness of faith, (which is the condition of the Covenant of grace, Mar. 16.16.) To Adonijah and Absalom as well as Solomon,
2. It obliges to future faith, for circumcision was a seal of the righteousness of faith, (which is the condition of the Covenant of grace, Mar. 16.16.) To Adonijah and Absalom as well as Solomon,
1. In that they stand not in the ways, and ask not for the old paths ▪ where is the good old way, that they may walk therein, Jer. 6.16. (Thus Mal. 2. Seek the law at the Priests mouth.
1. In that they stand not in the ways, and ask not for the old paths ▪ where is the good old Way, that they may walk therein, Jer. 6.16. (Thus Malachi 2. Seek the law At the Priests Mouth.
) They advise not, nay they are not usually willing to be advised by the faithful messengers of Christ, enquiring after the footsteps of the flock by the Shepherds tents,
) They Advice not, nay they Are not usually willing to be advised by the faithful messengers of christ, inquiring After the footsteps of the flock by the Shepherd's tents,
Yea I fear some of them if they look into their hearts, will find them too-too-desirous to make truth on their side, (having been plunged before they were dipped) and that that way might appear to them to be a way of God, which they most affected;
Yea I Fear Some of them if they look into their hearts, will find them too-too-desirous to make truth on their side, (having been plunged before they were dipped) and that that Way might appear to them to be a Way of God, which they most affected;
if so, God may justly harden them as he did Balaam, and (contrary to his own express command) bid them, Go, answering them according to the idol which they set up in their hearts.
if so, God may justly harden them as he did balaam, and (contrary to his own express command) bid them, Go, answering them according to the idol which they Set up in their hearts.
2. We find no instance in scripture of any that were dipped or rebaptized, after that in their infancie they were dedicated to the service of God by baptism;
2. We find no instance in scripture of any that were dipped or Rebaptized, After that in their infancy they were dedicated to the service of God by Baptism;
We challenge them in the name of Christ to produce any one throughout all the book of God, either rebaptized or suspended from that Ordinance till then.
We challenge them in the name of christ to produce any one throughout all the book of God, either Rebaptized or suspended from that Ordinance till then.
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and the God of thy seed? Is not that promise [ I will be the God of thy seed, ] as much evangelical as the former, [ I will be thy God? ] and in so doing, dost thou not discovenant thy seed as much as in thee lieth? and may not the Lord therefore take the advantage,
and the God of thy seed? Is not that promise [ I will be the God of thy seed, ] as much Evangelical as the former, [ I will be thy God? ] and in so doing, dost thou not discovenant thy seed as much as in thee lies? and may not the Lord Therefore take the advantage,
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and cut off the entail for ever? For, (saith the Lord, Gen. 17.) The uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people. He hath broken my Covenant.
and Cut off the entail for ever? For, (Says the Lord, Gen. 17.) The uncircumcised Manchild, whose Flesh of his foreskin is not circumcised, that soul shall be Cut off from his people. He hath broken my Covenant.
Yea it evidently implieth a possibilitie of falling from grace totally, else what need of rebaptization? for as many as are buried with Christ in baptism, are planted into the similitude of his death,
Yea it evidently Implies a possibility of falling from grace totally, Else what need of rebaptization? for as many as Are buried with christ in Baptism, Are planted into the similitude of his death,
for the Church ever since her members were full, hath for many ages consisted almost wholly of Assemblies of them who have been baptized in their infancie;
for the Church ever since her members were full, hath for many ages consisted almost wholly of Assemblies of them who have been baptised in their infancy;
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6. In so doing they are very injurious to themselves, as rendring themselves in the sight of God, 1. Covenant breakers. Gen. 17.14. And the uncircumcised man-child whose flesh of his foreskin is not circum ised, that soul shall be cut off from my people: he hath broken my Covenant.
6. In so doing they Are very injurious to themselves, as rendering themselves in the sighed of God, 1. Covenant breakers. Gen. 17.14. And the uncircumcised Manchild whose Flesh of his foreskin is not circum ised, that soul shall be Cut off from my people: he hath broken my Covenant.
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for no uncircumcised person shall eat thereof. Where we see plainly that if the child of the stranger was not circumcised, the stranger himself was not admitted to the Passover;
for no uncircumcised person shall eat thereof. Where we see plainly that if the child of the stranger was not circumcised, the stranger himself was not admitted to the Passover;
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3. I suppose with submission to better judgments, the meaning of those words, ( Ezek. 44.9. No uncircumcised person, uncircumcised in heart, or uncircumcised in flesh, shall enter into the Sanctuary.
3. I suppose with submission to better Judgments, the meaning of those words, (Ezekiel 44.9. No uncircumcised person, uncircumcised in heart, or uncircumcised in Flesh, shall enter into the Sanctuary.
namely baptism, which is uncircumcision in the flesh here spoken of, shall not be admitted into the Church of God, that new Jerusalem, the name whereof is Jehova Shammah. Eze. 48.5. Which makes much for the proving of the thing in hand, as we see in Exod. 12.48. When a stranger will sojourn with thee, let all his males be circumcised, for no uncircumcised person shall eat thereof.
namely Baptism, which is uncircumcision in the Flesh Here spoken of, shall not be admitted into the Church of God, that new Jerusalem, the name whereof is Jehovah Shammah. Ezekiel 48.5. Which makes much for the proving of the thing in hand, as we see in Exod 12.48. When a stranger will sojourn with thee, let all his males be circumcised, for no uncircumcised person shall eat thereof.
1. By this doctrine he that is unbaptized himself, may lawfully administer baptism unto others (which we denie unless he had a special commission so to do,
1. By this Doctrine he that is unbaptized himself, may lawfully administer Baptism unto Others (which we deny unless he had a special commission so to do,
9. In renouncing their baptism they act Satans part, who will not make a league or Covenant with any soul, till he have renounced his Covenant with Christ first.
9. In renouncing their Baptism they act Satan part, who will not make a league or Covenant with any soul, till he have renounced his Covenant with christ First.
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for he was converted to christianitie in the year of our Lord 128. and wrote his first Apologie in the year 150. as Helvicus from his own testimonie gathereth.) saith, Post quam veró per Christum aditum ad deum nacti sumus, non carnalem suscepimus circumcisionem,
for he was converted to christianity in the year of our Lord 128. and wrote his First Apology in the year 150. as Helvicus from his own testimony gathereth.) Says, Post quam veró per Christ aditum ad God nacti sumus, non carnalem suscepimus circumcisionem,
sed spiritualem, quam Enoch & similes custodierunt, eam verò nos per baptismum, quandoquidem peccatores fuerimus, propter misericordiam ipsius dei accepimus, omnibus { que } adeo illam accipere integrum est.
sed spiritualem, quam Enoch & similes custodierunt, eam verò nos per Baptism, quandoquidem Peccatores fuerimus, propter misericordiam Himself dei accepimus, omnibus { que } adeo Illam accipere integrum est.
Thus Irenaeus who lived within some 43 years of Iohn, Omnes venit per semetipsum salvare, omnes inquam qui per eum renascuntur (id est, baptizantur) in deum, infantes, parvulos & pueros, juvenes & seniores,
Thus Irnaeus who lived within Some 43 Years of John, Omnes venit per semetipsum salvare, omnes inquam qui per Eum renascuntur (id est, baptizantur) in God, Infants, Small Children & pueros, Juvenes & seniores,
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ideo per omnem venit aetatem, infantibus infans factus, sanctificans infantes et in parvulis parvulus, &c. Observe by the way that renasci is an ordinary term among the fathers signifying as much as baptizari. Tertullian is clear in this point,
ideo per omnem venit aetatem, infantibus infans factus, sanctificans Infants et in parvulis Parvulus, etc. Observe by the Way that Rebirth is an ordinary term among the Father's signifying as much as Baptizari. Tertullian is clear in this point,
so is Origen, who saith, Quid causae est cum baptisma ecclesia in remissionem peccatorum detur, secundum ecclesiae observantiam, etiam parvulis baptismus non detur. lib.
so is Origen, who Says, Quid causae est cum Baptism Church in remissionem peccatorum detur, secundum ecclesiae observantiam, etiam parvulis baptismus non detur. lib.
5 cap. 6 ad Rom. Cyprian (who lived within near an hundred years of Iohn) with 66 Bishops in Council, determine that children may be baptized before the eighth day.
5 cap. 6 and Rom. Cyprian (who lived within near an hundred Years of John) with 66 Bishops in Council, determine that children may be baptised before the eighth day.
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as Matthew Paris relates) was baptized with his house and whole people, (therefore Brittish children also.) Which Balaeus more fully cleareth, Cent. 1. cap. 27. Lucius (saith he) sent to Rome the more speedily,
as Matthew paris relates) was baptised with his house and Whole people, (Therefore Brit children also.) Which Balaeus more Fully cleareth, Cent. 1. cap. 27. Lucius (Says he) sent to Room the more speedily,
p. 434. Therefore we may conclude with Calvin, Nullus est scriptor tam vetustus, qui non ejus originem ad Apostolorum saecula referat. Cal. in Rom. 4.11.
p. 434. Therefore we may conclude with calvin, Nullus est scriptor tam vetustus, qui non His originem ad Apostolorum saecula referat. Cal. in Rom. 4.11.
Whereas some insist much upon the testimonie of Grotius against infant baptism, who pleads the Canon of the Neocaesarean Synod, Art. 315. The words of the Council are these, NONLATINALPHABET.
Whereas Some insist much upon the testimony of Grotius against infant Baptism, who pleads the Canon of the Neocaesarean Synod, Art. 315. The words of the Council Are these,.
because every one manifests his own free choice in confession. Whence Grotius observeth, Proles baptizari non solebat, nisi propriâ voluntate & professione.
Because every one manifests his own free choice in Confessi. Whence Grotius observeth, Proles Baptizari non solebat, nisi propriâ voluntate & profession.
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&c. Huic Christi dicto inter caetera innititur mos etiam infantes baptismo tingendi, quem Augustini temporibus per omnes ecclesias fuisse receptum, hoc ipso satis constat, quod Pelagiani cum eo argumento ab Augustino & aliis premerentur nega•e id ipsum nunquam ausi fuerint;
etc. Huic Christ Dicto inter caetera innititur mos etiam Infants Baptismo tingendi, Whom Augustini temporibus per omnes Ecclesiastes Fuisse receptum, hoc ipso satis constat, quod Pelagian cum eo Argumento ab Augustine & Others premerentur nega•e id ipsum Never ausi fuerint;
sic in epistolâ Cypriani ad Fidum, an rectè baptizentur infantes né dubitatum quidem, sed an possint baptizari etiam ante octavum diem quosdam haesitasse.
sic in epistolâ Cyprian ad Fidum, an rectè baptizentur Infants né Dubitatum quidem, sed an possint Baptizari etiam ante Octavum diem Quosdam haesitasse.
But afterwards this reconciler of Protestants and Papists, unsays what formerly he had said, alledging the sixt Canon of the aforesaid Council, that so he might unbottom this institution of God,
But afterwards this reconciler of Protestants and Papists, unsays what formerly he had said, alleging the sixt Canon of the aforesaid Council, that so he might unbottom this Institution of God,
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and put it upon the authoritie of the Church which he so much admired, as appears by his Examen ad Rivet. ad Art. 9. p. 47. De baptismo infantium quid responderi possit disc•t qui volet ex Cardinali Peronio, responsione ad epistolam Casauboni cap.
and put it upon the Authority of the Church which he so much admired, as appears by his Examen and Rivet. ad Art. 9. p. 47. De Baptismo Infantium quid responderi possit disc•t qui volet ex Cardinal Peronio, responsione ad Epistolam Casauboni cap.
2. I answer, Theodore Balsamon in his Scholia upon that Canon, saith, Some in the Council said, That women with child which came from the infidels (as Mr C. well observeth) to joyn with the Church, ought not to be baptized,
2. I answer, Theodore Balsamon in his Scholia upon that Canon, Says, some in the Council said, That women with child which Come from the Infidels (as Mr C. well observeth) to join with the Church, ought not to be baptised,
but to stay till the babe they went with was brought forth, least that when she was baptized, it might seem that the child in her womb was baptized with her,
but to stay till the babe they went with was brought forth, lest that when she was baptised, it might seem that the child in her womb was baptised with her,
as being altogether united to her ▪ whence it will come to pass, that after the babe is born, either it may be left unenlightened, (or unbaptized) or if it be baptized, it may be thought that it is rebaptized.
as being altogether united to her ▪ whence it will come to pass, that After the babe is born, either it may be left unenlightened, (or unbaptized) or if it be baptised, it may be Thought that it is Rebaptized.
This he maketh the occasion of that antient Canon, and it's very observable what was the occasion of it. 1. That they might avoid that mischief of leaving babes unbaptized. 2. That they might avoid the other extream of rebaptization.
This he makes the occasion of that ancient Canon, and it's very observable what was the occasion of it. 1. That they might avoid that mischief of leaving babes unbaptized. 2. That they might avoid the other extreme of rebaptization.
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But let us see what Balsamon addeth farther ▪ speaking of such infants, that they could not make promises, &c. F•r how it is with the babe in the womb none can enquire,
But let us see what Balsamon adds farther ▪ speaking of such Infants, that they could not make promises, etc. F•r how it is with the babe in the womb none can inquire,
They then accounted baptism of infants no antichristian baptism, but divine baptism. Therefore I conclude the testimonie of Grotius is altogether invalid.
They then accounted Baptism of Infants no Antichristian Baptism, but divine Baptism. Therefore I conclude the testimony of Grotius is altogether invalid.
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Therefore I do not believe they were commissionated by Christ to preach the Gospel, seeing usually his presence doth not accompany them in their undertakings.
Therefore I do not believe they were commissionated by christ to preach the Gospel, seeing usually his presence does not accompany them in their undertakings.
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How doth Paul prove that he was sent to the Gentiles, as likewise Peter to the Jews, Gal. 2.8. but by the efficacie of his ministerie? for faith the Apostle, he that wrought effectually by Peter to the circumcision, the same was mighty in me towards the Gentiles.
How does Paul prove that he was sent to the Gentiles, as likewise Peter to the jews, Gal. 2.8. but by the efficacy of his Ministry? for faith the Apostle, he that wrought effectually by Peter to the circumcision, the same was mighty in me towards the Gentiles.
This was excellently typified by Aarons wither'd rod, the budding whereof was an emblem of the success of his ministerie, by which the Lord did clearly manifest that Aaron was a saint of the Lord, set apart to that office to serve in the tabernacle,
This was excellently typified by Aaron's withered rod, the budding whereof was an emblem of the success of his Ministry, by which the Lord did clearly manifest that Aaron was a saint of the Lord, Set apart to that office to serve in the tabernacle,
as that they should find little or nothing in it, much more when it is but an humane invention which perisheth in the using, and leaveth no impression behind it, as all mens imaginations do.
as that they should find little or nothing in it, much more when it is but an humane invention which Perishes in the using, and Leaveth no impression behind it, as all men's Imaginations do.
For do we not dayly see that such denie the trinitie, the personalitie of the Son and the holy Ghost, saying, (as they of old) There are several manifestations of God, one in Moses, another in Christ, and another in himself.
For doe we not daily see that such deny the trinity, the personality of the Son and the holy Ghost, saying, (as they of old) There Are several manifestations of God, one in Moses, Another in christ, and Another in himself.
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and administer the seals) •hough God hath signally appeared in all ages (espe•ially of late in England) against all those that rose •p against Levi. Deut. 33.11. Strike through the •oyns of them that rise against him, and of them that •ate him, that they rise not again.
and administer the Seals) •hough God hath signally appeared in all ages (espe•ially of late in England) against all those that rose •p against Levi. Deuteronomy 33.11. Strike through the •oyns of them that rise against him, and of them that •ate him, that they rise not again.
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This prophesie or prayer will be of force till the worlds end, for the prayers of the saints dyed in the bloud of Christ, are of eternal efficacie, there being a necessitie incumbent on God, that the prayers of the s•ints be made good, ( Act. 1.16. comp.
This prophesy or prayer will be of force till the world's end, for the Prayers of the Saints died in the blood of christ, Are of Eternal efficacy, there being a necessity incumbent on God, that the Prayers of the s•ints be made good, (Act. 1.16. comp.
onely let me tell you some have confessed, That when they have been inclining to that way, they have found their hearts sitting loose from all former owned principles of truth,
only let me tell you Some have confessed, That when they have been inclining to that Way, they have found their hearts sitting lose from all former owned principles of truth,
5. Do they not aba•e in their graces, having lost that heat and zeal that formerly they had? if they examin themselves I fear they will experience this truth, that their bow is not bent as formerly, their spirits more feeble,
5. Do they not aba•e in their graces, having lost that heat and zeal that formerly they had? if they examine themselves I Fear they will experience this truth, that their bow is not bent as formerly, their spirits more feeble,
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and the things which remain in some readie to die, Rev. 2.2. For when they departed from God, then God departed from them. Mat. 2.9. It's observed that one executed for murther in th• citie of London, confessed, That from the time of his going under water, he sensibly found God departing from him. I. G
and the things which remain in Some ready to die, Rev. 2.2. For when they departed from God, then God departed from them. Mathew 2.9. It's observed that one executed for murder in th• City of London, confessed, That from the time of his going under water, he sensibly found God departing from him. I. G
and losing one lose all? I wish we had not cause to lament for our superordinanc'd men, that are a•ove ordinances but below pietie, who first suckt in this error from them,
and losing one loose all? I wish we had not cause to lament for our superordinanced men, that Are a•ove ordinances but below piety, who First sucked in this error from them,
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then said the other, If he made the birds he made the beasts, for the beasts are living creatures as well as the birds, true, I grant it, said the other, the devil made the beasts too;
then said the other, If he made the Birds he made the beasts, for the beasts Are living creatures as well as the Birds, true, I grant it, said the other, the Devil made the beasts too;
But though some have not cast off Ordinances, yet it is to be feared (and I can assure you some have sadly complained that) they never saw God so powerful in their way as in others. (Blessed be that glorious name of his free grace, who freely breatheth where and when he listeth,
But though Some have not cast off Ordinances, yet it is to be feared (and I can assure you Some have sadly complained that) they never saw God so powerful in their Way as in Others. (Blessed be that glorious name of his free grace, who freely breathes where and when he lists,
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as they that followed Absalom) but by their fruits (saith Christ) ye shall know them, that is, by that which they naturally and usually bring forth, in time ye shall discern them.
as they that followed Absalom) but by their fruits (Says christ) you shall know them, that is, by that which they naturally and usually bring forth, in time you shall discern them.
It's well observed when the light of the Gospel from the lamp of Luther did begin to shine in all the corners of Germanie, high and low, those unhappy men Stork and Muncer, did begin also to breath out a pestiferous vapor to overcloud those golden Candlesticks.
It's well observed when the Light of the Gospel from the lamp of Luther did begin to shine in all the corners of Germany, high and low, those unhappy men Stork and Muncer, did begin also to breath out a pestiferous vapor to overcloud those golden Candlesticks.
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Satan and Antichrist his eldest son, got not so powerful assistance against the spirit of God in Luther, from the Emperor Charls, (although the greatest prince of all those that for five hundred years did sway the imperial scepter) nor from all the Bishops of Germanie, (though the most potent Clergie that is or ever hath been in christendom) as from these two obscure and ignorant creatures;
Satan and Antichrist his eldest son, god not so powerful assistance against the Spirit of God in Luther, from the Emperor Charls, (although the greatest Prince of all those that for five hundred Years did sway the imperial sceptre) nor from all the Bishops of Germany, (though the most potent Clergy that is or ever hath been in christendom) as from these two Obscure and ignorant creatures;
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9. God hath usually appeared against them in all their disputes for that way, witness the dispute at Coventry betwixt Doctor Brian and Mr Kiffith and others;
9. God hath usually appeared against them in all their disputes for that Way, witness the dispute At Coventry betwixt Doctor Brian and Mr Kiffith and Others;
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whereas Mr. Tombs was well versed in that controversie. It's very observable how Isaiah expresses himself, ch. 42.3. He shall not quench the smoaking flax, untill he bring forth judgment unto truth:
whereas Mr. Tombs was well versed in that controversy. It's very observable how Isaiah Expresses himself, changed. 42.3. He shall not quench the smoking flax, until he bring forth judgement unto truth:
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Whence we may gather the truth of that old maxim, [ Great is the truth and doth prevail.) And therefore I dare boldly say, There is such a light kindled in the three nations, (as the Martyr once said of the Gospel in England) which all the adversaries in the world will never be able to extinguish.
Whence we may gather the truth of that old maxim, [ Great is the truth and does prevail.) And Therefore I Dare boldly say, There is such a Light kindled in the three Nations, (as the Martyr once said of the Gospel in England) which all the Adversaries in the world will never be able to extinguish.
& hardened in their sinful courses, by reason of the miscarriages of many of that way? It's not without cause that caveat is given ( Mat. 18.) concerning offences, Wo to the world because of offences, (where he speaks of little children from the 2 and 3 verse to the 5.) Seeing that this way hath given as great a blow to religion,
& hardened in their sinful courses, by reason of the miscarriages of many of that Way? It's not without cause that caveat is given (Mathew 18.) Concerning offences, Woe to the world Because of offences, (where he speaks of little children from the 2 and 3 verse to the 5.) Seeing that this Way hath given as great a blow to Religion,
and his consort Stork, of Balthasar, John Bocold that botcher of Leiden, & others, who said, That the grace of the Gospel had been long enough offered, that from henceforth all who had rejected it were to be killed with the material sword.
and his consort Stork, of Balthasar, John Bocold that butcher of Leiden, & Others, who said, That the grace of the Gospel had been long enough offered, that from henceforth all who had rejected it were to be killed with the material sword.
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and did miserably deceive the people, (as in other things, so in this) persuading them, That now was the time come the saints should possess the kingdom;
and did miserably deceive the people, (as in other things, so in this) persuading them, That now was the time come the Saints should possess the Kingdom;
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but they were mistaken, as the sons of Ephraim in taking the cattel from the men of Gath. It's supposed to be about the time when the Israelites dwelt in Egypt, Exod. 13.17. who upon the promise to Abraham concerning Canaan, before their time did make an inrode upon the Philistins and were destroyed by them. 1 Chron. 7.21.
but they were mistaken, as the Sons of Ephraim in taking the cattle from the men of Gaza It's supposed to be about the time when the Israelites dwelled in Egypt, Exod 13.17. who upon the promise to Abraham Concerning Canaan, before their time did make an inroad upon the philistines and were destroyed by them. 1 Chronicles 7.21.
12. Auxentius an Arrian with his adherents (saith Mr. Philpot) was the first that denied infant bap•ism, he died Ao 380. Fox ad 1555. After him others opposed it, who were the great disturbers of the Church in •hose days.
12. Auxentius an Arrian with his adherents (Says Mr. Philpot) was the First that denied infant bap•ism, he died Ao 380. Fox and 1555. After him Others opposed it, who were the great disturbers of the Church in •hose days.
Now what probability is there that the Lord should conceal his truth from his faithful servants in all ages being eminent for pietie in their generation,
Now what probability is there that the Lord should conceal his truth from his faithful Servants in all ages being eminent for piety in their generation,
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and reveal it to such as were for the most part his enemies, and opposers of the crown and dignities of his son Jesus? Seeing then the Church hath been possessed of this divine institution for these fifteen hundred years and upwards,
and reveal it to such as were for the most part his enemies, and opposers of the crown and dignities of his son jesus? Seeing then the Church hath been possessed of this divine Institution for these fifteen hundred Years and upward,
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and their possession not questioned till of late, let us contend earnestly for it, and not suffer our little ones to be cast out of their Church-membership, till our dissenting brethren come with their ejectione firmâ, according to the Law of Christ, which they neve• will.
and their possession not questioned till of late, let us contend earnestly for it, and not suffer our little ones to be cast out of their Church membership, till our dissenting brothers come with their ejection firmâ, according to the Law of christ, which they neve• will.
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2. Many have not found that benefit by their baptism they might have had, because they have not endeavored to improve it for their spiritual advantage,
2. Many have not found that benefit by their Baptism they might have had, Because they have not endeavoured to improve it for their spiritual advantage,
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Heb. 10. Not forsasaking the assembling of our selves together into the Synagog, for if we sin wilfully after we have received the knowledg of the truth, there remains no more sacrifice for sin.
Hebrew 10. Not forsasaking the assembling of our selves together into the Synagogue, for if we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for since.
3. Many have not been so rooted and grounded in the principles of religion, in the doctrine of the beginning of Christ, ( Heb. 6.1.) in the present truth of this age, (i) the truth that is so much opposed.
3. Many have not been so rooted and grounded in the principles of Religion, in the Doctrine of the beginning of christ, (Hebrew 6.1.) in the present truth of this age, (i) the truth that is so much opposed.
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Hence it is that they being but children are tossed to and fro, and carried about with every wind of doctrin by the slight (NONLATINALPHABET the cogging of the die) of men,
Hence it is that they being but children Are tossed to and from, and carried about with every wind of Doctrine by the slight (the cogging of the die) of men,
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4. The politie and industrie of the adversarie, they will compass sea and land to make one proselyte to themselves and their way, rather than win one soul to Christ.
4. The polity and industry of the adversary, they will compass sea and land to make one proselyte to themselves and their Way, rather than win one soul to christ.
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as we may see in the doctrine of Mahomet, that great Quaker, and the first of that sect since Christ, who was raised to scourge the Church for her apostasies, ( Rev. 9. ult. ) especially the Church of Rome.
as we may see in the Doctrine of Mahomet, that great Quaker, and the First of that sect since christ, who was raised to scourge the Church for her apostasies, (Rev. 9. ult.) especially the Church of Rome.
6. Their affections bribe their judgment, (wch is done several ways) the hearts of many, I fear, being engaged to that way for carnal and by respects, that they may rise in the world;
6. Their affections bribe their judgement, (which is done several ways) the hearts of many, I Fear, being engaged to that Way for carnal and by respects, that they may rise in the world;
and cast them off as none of his people, making them like the residue of the heathen, who all then died uncircumcised, as the prophet Ezekiel speaks;
and cast them off as none of his people, making them like the residue of the heathen, who all then died uncircumcised, as the Prophet Ezekielem speaks;
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but suffers every man to do whatsoever is right in his own eys? which Moses makes a sign of the Wilderness state of the Church of God. Deut. 12.8. Ye shall not do after all the things that ye do here this day, every man whatsoever is right in his own eys.
but suffers every man to do whatsoever is right in his own eyes? which Moses makes a Signen of the Wilderness state of the Church of God. Deuteronomy 12.8. You shall not do After all the things that you do Here this day, every man whatsoever is right in his own eyes.
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for in the sanction of the second commandment, God threatens to visit the neglect of this Ordinance of God upon the fathers to the children, to the third and fourth generation.
for in the sanction of the second Commandment, God threatens to visit the neglect of this Ordinance of God upon the Father's to the children, to the third and fourth generation.
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and after he had so done, he left the Church of Israel, (as those do that renounce their baptism) and went to Mount Seir, being not troubled for what he had done;
and After he had so done, he left the Church of Israel, (as those do that renounce their Baptism) and went to Mount Seir, being not troubled for what he had done;
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therefore he was branded with that black cole of infamie as a profane person, [ Esau that is Edom ] which words compared with chap. 12.14. do argue that the birth-right was not merely a civil thing, but typically did represent those sure mercies or holy things of David ( Isa. 55.3.) held forth to us in the Covenant of grace.
Therefore he was branded with that black coal of infamy as a profane person, [ Esau that is Edom ] which words compared with chap. 12.14. do argue that the birthright was not merely a civil thing, but typically did represent those sure Mercies or holy things of David (Isaiah 55.3.) held forth to us in the Covenant of grace.
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This example of Esau the Apostle applies to the Church of the Jews in the new Testament, Let there be no profane person among you as was Esau, as if he should say, Do not part with your birth-right priviledges upon such easie terms,
This Exampl of Esau the Apostle Applies to the Church of the jews in the new Testament, Let there be no profane person among you as was Esau, as if he should say, Do not part with your birthright privileges upon such easy terms,
5. Can any forbid water that children should not be baptized, which have received the holy Ghost as well as we? Is there any impediment on Gods part prohibiting? no;
5. Can any forbid water that children should not be baptised, which have received the holy Ghost as well as we? Is there any impediment on God's part prohibiting? no;
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7. Consider the vision of Philpot, who tells us, That as Peter had a vision a little before those Messengers of Cornelius came to him, by which he was much satisfied concerning his conversing with the Gentiles, Act. 10.17, 28. Even so this holy man of God Mr Philpot, a little before some came to him to be informed in that great question of infant baptism, had the like vision;
7. Consider the vision of Philpot, who tells us, That as Peter had a vision a little before those Messengers of Cornelius Come to him, by which he was much satisfied Concerning his conversing with the Gentiles, Act. 10.17, 28. Even so this holy man of God Mr Philpot, a little before Some Come to him to be informed in that great question of infant Baptism, had the like vision;
4 That this vision was never questioned by any Papists or others that ever I heard or read of, therefore I am the more apt to believe the truth thereof.
4 That this vision was never questioned by any Papists or Others that ever I herd or read of, Therefore I am the more apt to believe the truth thereof.
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Alanus Copus, though he endeavor (but in vain) the confutation of Mr. Fox, labouring to prove the falsitie of the relation of sundry miracles and visions,
Alain Copus, though he endeavour (but in vain) the confutation of Mr. Fox, labouring to prove the falsity of the Relation of sundry Miracles and visions,
Onely let me as• you this question, (as our Saviour in another case) The baptism of children is it from heaven or from men? if of men, reject it; (for it will perish in the using) if from heaven, (as I am assured it is) see you slight it not,
Only let me as• you this question, (as our Saviour in Another case) The Baptism of children is it from heaven or from men? if of men, reject it; (for it will perish in the using) if from heaven, (as I am assured it is) see you slight it not,
least you seem to withstand God, and be found fighters against the Lord of hosts. Act. 11.17. I have now discharged my duty, and shall lay down my head in peace, expecting the judgmen• and final determination of God in this standing controversie of the times;
lest you seem to withstand God, and be found fighters against the Lord of hosts. Act. 11.17. I have now discharged my duty, and shall lay down my head in peace, expecting the judgmen• and final determination of God in this standing controversy of the times;
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to whom in heaven I appea• for the vindication of this great truth, (for no truth is little that issues from the sacred mouth of Christ) though managed by a poor worm;
to whom in heaven I appea• for the vindication of this great truth, (for no truth is little that issues from the sacred Mouth of christ) though managed by a poor worm;
NONLATINALPHABET, Dissecatae linguae sedit, it sate. An hebraism. This noteth Unity: though their tongues were cloven, as noting the variety of their gifts; yet there was but one and the same Spirit actuating them, for they spake with tongues as the Spirit gave them Utterance. NONLATINALPHABET. As the Spirit gave them to speak Apothegms, (that is) Sententiously.
, Dissecatae linguae Sedit, it sat. an hebraism. This notes Unity: though their tongues were cloven, as noting the variety of their Gifts; yet there was but one and the same Spirit actuating them, for they spoke with tongues as the Spirit gave them Utterance.. As the Spirit gave them to speak Apothegms, (that is) Sententiously.
Vide de ri•u NONLATINALPHABET, M•nesi. Fund•nda est aqua tribus vicibus su•er manus. In primà affus••ne sunt digiti levandi, in posterioribus verò demittendi. Thus Elisha poured wa•er on his masters hands, 2 Kin. 3.11. NONLATINALPHABET dicitur ob digitorum in manuum elevation contracti mem ac in pugni veluti speciem conformationē, ut putat Scalig. vel ob aquae deflu•um per totam illam brachii partem, quae NONLATINALPHABET dicitur, à digitorum radice s•u propagine ad cubitum us { que }. Cap.
Vide de ri•u, M•nesi. Fund•nda est aqua tribus vicibus su•er manus. In primà affus••ne sunt digiti levandi, in posterioribus verò demittendi. Thus Elisha poured wa•er on his Masters hands, 2 Kin. 3.11. dicitur ob digitorum in manuum elevation contracti man ac in pugni Veluti Specimen conformationē, ut putat Scaliger vel ob Water deflu•um per Whole Illam brachii partem, Quae dicitur, à digitorum radice s•u propagine ad cubitum us { que }. Cap.
Obj. John baptized in Bethabara neat Jordan. Ans. NONLATINALPHABET, non significat semper ulteriorem ripam, sed simplicitèr NONLATINALPHABET. Scil. D•mum transitus quod ibi fluvius Jordanis tra•iceretur, at { que } filij Israëlis transirent Glass. Which was a type of Baptism, through which we pass, & are solemnly admitted into the Church of God
Object John baptised in Bethabara neat Jordan. Ans., non significat semper ulteriorem ripam, sed simplicitèr. Scil. D•mum transitus quod There Fluvius Jordanis tra•iceretur, At { que } filij Israëlis transirent Glass. Which was a type of Baptism, through which we pass, & Are solemnly admitted into the Church of God
The Apostle saith Rom. 6. We are implanted into the similitude of his death, which is as much as our burial, but a plant is not put all over into the stock.
The Apostle Says Rom. 6. We Are implanted into the similitude of his death, which is as much as our burial, but a plant is not put all over into the stock.
Mr Pat. in pag. 8. saith that the word signifies to drown; But did Christ bid them drown all Nations, and promised to be with them to the end of the world in so doing? Hath he not engaged that he will no more drown the world with water, and doth he give his servants charge so to do? Levit. 1.3.
Mr Pat. in page. 8. Says that the word signifies to drown; But did christ bid them drown all nations, and promised to be with them to the end of the world in so doing? Hath he not engaged that he will no more drown the world with water, and does he give his Servants charge so to do? Levit. 1.3.
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Thus many words are used in Scripture in a double sense, NONLATINALPHABET Vox unica Lev. 1.2. ex ovibus sive capris. 2 Chron. 3.6. Gold of Parvajim in the dual number, thence Peru; the word seems to imply that Solomon fetcht his gold from the East and West Indies. Thus Jerushala•• in the dual number, because the Citie had two parts, Neb. 3.9, 12. Luke 1.22, 6• NONLATINALPHABET signifies deaf and dumb, and so in this place; for if Zachariah had not been deaf, what need had they to make signs to him? So that we see, one and the same word may admit of diverse significations in the same place, and so intended by the Holy Ghost,
Thus many words Are used in Scripture in a double sense, Vox Unique Lev. 1.2. ex ovibus sive capris. 2 Chronicles 3.6. Gold of Parvajim in the dual number, thence Peru; the word seems to imply that Solomon fetched his gold from the East and West Indies. Thus Jerushala•• in the dual number, Because the city had two parts, Neb. 3.9, 12. Lycia 1.22, 6• signifies deaf and dumb, and so in this place; for if Zachariah had not been deaf, what need had they to make Signs to him? So that we see, one and the same word may admit of diverse significations in the same place, and so intended by the Holy Ghost,
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Oportet nos baptismum de manu hominis non aliter suscipere, quam si ipse Christus propriis suis manibus nos baptizaret. Luth. Christus non baptizavit Joh. 4.1. Haec fuit intentio Domini, ne quispiam ideo se sanctius baptizatū putaret, quod a ministro sanctiore baptizaretur. Aug.
Oportet nos Baptism de manu hominis non aliter suscipere, quam si ipse Christus propriis suis manibus nos baptizaret. Luth. Christus non baptizavit John 4.1. Haec fuit Intentio Domini, ne quispiam ideo se sanctius baptizatū putaret, quod a Minister sanctiore baptizaretur. Aug.
The efficient cause is essential to the constitution of the effect, in some things. Quid si verba Psittaeo proferantur? Impurum os: Psittacus non loquitur sed garrit; non est verbum quod ab illa pronuciatur, NONLATINALPHABET enim est NONLATINALPHABET tantum.
The efficient cause is essential to the constitution of the Effect, in Some things. Quid si verba Psittaeo proferantur? Impurum os: Psittacus non loquitur sed garrit; non est verbum quod ab illa pronuciatur, enim est Tantum.
John 10. All that came before me are Thieves and Robbers. Observe, he doth not say they were, but they are. God looks at such as Thieves and Robbers in hell to this very day, that ran before they were sent.
John 10. All that Come before me Are Thieves and Robbers. Observe, he does not say they were, but they Are. God looks At such as Thieves and Robbers in hell to this very day, that ran before they were sent.
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In some cases private men may; 1. In time of necessity, when there is no other means to be had. Or, 2. In times of Persecution, when the ordinary dore of enterance is shut; as appears in that instance of WALDUS Rev. 14. a Merchant of Lyons.
In Some cases private men may; 1. In time of necessity, when there is no other means to be had. Or, 2. In times of Persecution, when the ordinary door of Entrance is shut; as appears in that instance of WALDUS Rev. 14. a Merchant of Lyons.
Though others take it in another sense, fee Joh 7.30 The Holy Ghost was not yet (given) is added to the text: Ambrosius sentit illos adulteri no baptismate sub nomine baptismi Johannis, non tam iinctos quam sordidatos. See Mac. Musc. Zanch. Deodat. Erg. Nihil est in verbis, eu•• n equè esse Lucae ac Pauli verba existen•mus, nam quod ad particulas illas graecas attinct NONLATINALPHABET, saepiùs in Scrip•• logitur et NONLATINALPHABET sine NONLATINALPHABET subsequente, et NONLATINALPHABET sine NONLATINALPHABET prae•••e Rom 3 2. and 10.1. Col 2.17. Luk 11. 3•. Act. 11. NONLATINALPHABET. et tamen NONLATINALPHABET non praec•sserat. Macc. Quere, whether many Administrator in these days, deny not the second and third persons in Trinity.
Though Others take it in Another sense, fee John 7.30 The Holy Ghost was not yet (given) is added to the text: Ambrosius Sentit Illos Adulteri no Baptismate sub nomine Baptism joannis, non tam iinctos quam sordidatos. See Mac. Music Zanchius Deodat. Erg. Nihil est in verbis, eu•• n equè esse Luke ac Pauli verba existen•mus, nam quod ad particulas Illas graecas attinct, saepiùs in Scrip•• logitur et sine subsequent, et sine prae•••e Rom 3 2. and 10.1. Col 2.17. Luk 11. 3•. Act. 11.. et tamen non praec•sserat. Maccabees Quere, whither many Administrator in these days, deny not the second and third Persons in Trinity.
Quicquid de vniversali aliquo universalitèr dicitur, id de omnibus sub isto universali contentis dicitur. Vel, posito toto generali, pars ejus negari non debet.
Quicquid de vniversali Aliquo universalitèr dicitur, id de omnibus sub isto Universali contents dicitur. Vel, Placed toto generali, pars His negari non debet.
A stranger that is circumcised (saith Maimonides ) and not baptized, or that is baptized and not circumcised, is not a Proselyte till he be both circumcised and baptized.
A stranger that is circumcised (Says Maimonides) and not baptised, or that is baptised and not circumcised, is not a Proselyte till he be both circumcised and baptised.
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And in the Talmud (as Mr. Liglnfoot observes) they baptize little ones by the appointment of the Consistory. The hebrew gloss upon the place saith, If he have not a father, and his mother bring the child to be Proselyted, they baptize him, because there is no Proselyte without circumcision and baptism. Hence it is that a Jewish Proselyte in Arrianus is called NONLATINALPHABET, a baptiz'd person.
And in the Talmud (as Mr. Liglnfoot observes) they baptise little ones by the appointment of the Consistory. The hebrew gloss upon the place Says, If he have not a father, and his mother bring the child to be Proselyted, they baptise him, Because there is no Proselyte without circumcision and Baptism. Hence it is that a Jewish Proselyte in Arianus is called, a baptized person.
See Act. 21.4, 5. Finding disciples — they all brought us on our way, with Wives and children. Where wives and children are included under the notion of Disciples.
See Act. 21.4, 5. Finding Disciples — they all brought us on our Way, with Wives and children. Where wives and children Are included under the notion of Disciples.
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Poculum aquae frigidae, quae nullis expensis eget, sed faci è parabilis: frigidam aquam dixit ▪ ut ne calefaciendi impendat lab•rem. Chrys in Mat. 10. Nam in usu et deliciis fuissè p•tum aquae calidae apud antiquos, non s lun• haec Chrysostomi, sed et aliorum testimonia indicam. Pin. in Job.
Poculum Water frigidae, Quae nullis expensis eget, sed faci è parabilis: frigidam aquam dixit ▪ ut ne calefaciendi impendat lab•rem. Chrys in Mathew 10. Nam in usu et delicious fuissè p•tum Water calidae apud Antiquos, non s lun• haec Chrysostomi, sed et Aliorum Testimonies indicam. Pin. in Job.
Matt. 28 19. NONLATINALPHABET. The antecedent to NONLATINALPHABET is NONLATINALPHABET, per Synthesis. Thus Romans 9 24 v. NONLATINALPHABET. Gall. 4.19. NONLATINALPHABET. Col 2.19. NONLATINALPHABET. Caput ex quo Mat. 15.4. NONLATINALPHABET v. 6. NONLATINALPHABET. John 16.13. NONLATINALPHABET — NONLATINALPHABET. Which notes the personality of the holy Ghost.
Matt. 28 19.. The antecedent to is, per Synthesis. Thus Romans 9 24 v.. Gall. 4.19.. Col 2.19.. Caput ex quo Mathew 15.4. v. 6.. John 16.13. —. Which notes the personality of the holy Ghost.
Si rem concedant que major est, cur n•n signum qu•d min•s est? In omni enim Sacrament signum i• quantum signum incomparabilitèr, minus est quam Res ipsa. Luther. de cap. Bap.
Si remembering concedant que Major est, cur n•n signum qu•d min•s est? In omni enim Sacrament signum i• quantum signum incomparabilitèr, minus est quam Rest ipsa. Luther. de cap. Baptism
Observe, he saith, to Abraham and his seed were the promise made. Which relates to Gen. 17. For in Gen. 12. he saith, [ in thee. ] Yea, Gal. 3 16. The inheritance was given by promi•e. Now in Gen. 12 1 he only saith, he will shew him the land, but in the 17. he gives it.
Observe, he Says, to Abraham and his seed were the promise made. Which relates to Gen. 17. For in Gen. 12. he Says, [ in thee. ] Yea, Gal. 3 16. The inheritance was given by promi•e. Now in Gen. 12 1 he only Says, he will show him the land, but in the 17. he gives it.
Abraham. Nomina in futurum proposita nihil possunt in futurū promittere, sed quod nomen os Domini nominavit propheticum est futurorum. Riv in Gen. 17 Datum fuit nomen pro signo effectus futuri, ut quotiescun { que } occurreret ei nomen suum, revocaret in memoriam dei promissionem. Nomen Abrahae mutatum ante institutionem circumcisionis, ut liquido constaret pactum promissionis, non tantum ad unam gentem circumcisam, sed ad multas gentes pertinere. Gat.
Abraham. Nomina in Future proposita nihil possunt in futurū promittere, sed quod Nome os Domini nominavit Prophetic est futurorum. Riv in Gen. 17 Datum fuit Nome Pro Sign effectus Future, ut quotiescun { que } occurreret ei Nome suum, revocaret in memoriam dei promissionem. Nome Abraham mutatum ante institutionem circumcisionis, ut liquido constaret Pact promissionis, non Tantum ad unam gentem circumcisam, sed ad multas gentes pertinere. Gat.
NONLATINALPHABET Significat signum, vexillum nauticum. Matt. 24. Tunc apparebit [ NONLATINALPHABET ] signum filij hominis. Num. 26 10, in signum. Haec enim omnia illis in figurâ contigerunt. Pag. Therefore by the standard we may understand baptism, because he saith, They shall bring thy sons in their arms.
Significat signum, vexillum nauticum. Matt. 24. Tunc apparebit [ ] signum filij hominis. Num. 26 10, in signum. Haec enim omnia illis in figurâ contigerunt. Page Therefore by the standard we may understand Baptism, Because he Says, They shall bring thy Sons in their arms.
See Glas. Amos 9 12, Ʋt possideant residuum Edomi. Junius NONLATINALPHABET per cum vertit; ut haeredes sint cum reliquijs Edomi, & omnibus gentibus quae vocantur de nomine meo. 1. Ʋt non tantum Judaei, verùm etiam gentes reliquae communi cum illis haereditate persruantur. LXX pro NONLATINALPHABET possidebunt, legerunt NONLATINALPHABET requirent; unde illud NONLATINALPHABET, pro NONLATINALPHABET legerunt NONLATINALPHABET homo; unde illud NONLATINALPHABET, & addiderunt vocem NONLATINALPHABET.
See Glass. Amos 9 12, Ʋt possideant residuum Edomi. Junius per cum Vertit; ut haeredes sint cum reliquijs Edomi, & omnibus gentibus Quae vocantur de nomine meo. 1. Ʋt non Tantum Judaei, verùm etiam gentes reliquae Communi cum illis Inheritate persruantur. LXX Pro possidebunt, legerunt requirent; unde illud, Pro legerunt homo; unde illud, & addiderunt vocem.
Matt. 1. Abraham is brought in as the first explicit Covenanter, to whom the promise was made; which runs along in the natural line to Christ, taking effect in some of his seed in every generation. But least this should be thought to be a typical Covenant abolished in Christ, whereas Matthew descends from Abraham to Christ, Luke ascends from Christ to Adam; to shew us that the Covenant extends to all believing Gentiles as well as Jews, even to all the Sons of Adam.
Matt. 1. Abraham is brought in as the First explicit Covenanter, to whom the promise was made; which runs along in the natural line to christ, taking Effect in Some of his seed in every generation. But least this should be Thought to be a typical Covenant abolished in christ, whereas Matthew descends from Abraham to christ, Lycia ascends from christ to Adam; to show us that the Covenant extends to all believing Gentiles as well as jews, even to all the Sons of Adam.
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Exod. 34.7. Ʋtrum { que } absolutè ponitur, Qui custodia misericordiam in millia, & qui reddis iniquitatem patrum filijs ac nepotibus. Riv. Shewing mercie unto thousands, but visiting the sins of the parents upon the children to the third and fourth generation: The words are put absolutely, without restraining them to those that love or hate him, because they relate to the parents; so that doubtless the child may suffer temporal punishment for the fathers sins, as being a part of the father; but not eternal. Ezek 18.
Exod 34.7. Ʋtrum { que } absolutè ponitur, Qui Custodia misericordiam in millia, & qui reddis iniquitatem patrum Filiius ac nepotibus. Riv Showing mercy unto thousands, but visiting the Sins of the Parents upon the children to the third and fourth generation: The words Are put absolutely, without restraining them to those that love or hate him, Because they relate to the Parents; so that doubtless the child may suffer temporal punishment for the Father's Sins, as being a part of the father; but not Eternal. Ezekiel 18.
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NONLATINALPHABET. i e. To shew mercie to our fathers; the fathers are the objects of this favour. But what is this mercie and favour? The words following tell you, To remember his holy Covenant.
. i e. To show mercy to our Father's; the Father's Are the objects of this favour. But what is this mercy and favour? The words following tell you, To Remember his holy Covenant.
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Gal. 2 15, Naturâ Judaei. ] Non intelligit naturalitèr essè immunes à corruptolâ humani generis, sed quia promissio haereditariam benedictionem faciebat, ideò naturale vocatur hoc bonum. Calv. in Gal.
Gal. 2 15, Naturâ Judaei. ] Non intelligit naturalitèr essè immunes à corruptolâ Humani Generis, sed quia Promissio haereditariam benedictionem faciebat, ideò natural vocatur hoc bonum. Calvin in Gal.
Rom. 11.28. Dilecti propter Patres. ] Non quod dilectioni causam dederint, sed quoniam ab illis propagata fuerat dei gratia ad posteros, secundùm pacti formam [ Evo deus tuus & seminis tui. ] Cal.
Rom. 11.28. Dilecti propter Patres. ] Non quod Dilection Causam dederint, sed quoniam ab illis propagata fuerat dei Gratia ad posteros, secundùm pacti formam [ Eve deus Thy & seminis tui. ] Cal.
The difference between sanctified and holy is this, the one signifies a relative Act, the other an holiness in State. Nihil hic erit difficuliatis si sanctitatem intelligas nihil aliud esse quam spiritualem generis nobilitatem, & eam quidem non propriam naturae, sed quae ex foedere manabat. Cal. in Rom 11.16.
The difference between sanctified and holy is this, the one signifies a relative Act, the other an holiness in State. Nihil hic erit difficuliatis si sanctitatem intelligas nihil Aliud esse quam spiritualem Generis nobilitatem, & eam quidem non propriam naturae, sed Quae ex foedere manabat. Cal. in Rom 11.16.
It was one and the same cloud ( Exod. 14 23) which was light to the Israelites and darkness to the Egyptians: Even so one and the same scripture to some is dark, and to others full of light; because they have not the light within to see the light without. John 11.
It was one and the same cloud (Exod 14 23) which was Light to the Israelites and darkness to the egyptians: Even so one and the same scripture to Some is dark, and to Others full of Light; Because they have not the Light within to see the Light without. John 11.
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Promises made to the Jews as Saints, are made to all; therefore the Gospel-Church is called Sion, and Jerusalem hath the Jews names put upon it, because those promises belong to it. See LXX. NONLATINALPHABET. Heb. 13.5. NONLATINALPHABET.
Promises made to the jews as Saints, Are made to all; Therefore the Gospel-church is called Sion, and Jerusalem hath the jews names put upon it, Because those promises belong to it. See LXX.. Hebrew 13.5..
Primum in unoquo { que } genere est regula reliquorum. Apostolus probaturus Gentiles unà cum Judaeis esse Abrahae filios, in hanc formam loquitur, Abraham fide justificatus fuit in praeputio. Calv.
Primum in unoquo { que } genere est regula reliquorum. Apostles probaturus Gentiles unà cum Judaeis esse Abraham Sons, in hanc formam loquitur, Abraham fide Justification fuit in praeputio. Calvin
A baptized Jew having one Infant born before the abrogation of Circumcision, and another after; might look at the former as a member, but the later without hope as a heathen; or else on that elder as a heathen to day, who was a member yesterday.
A baptised Jew having one Infant born before the abrogation of Circumcision, and Another After; might look At the former as a member, but the later without hope as a heathen; or Else on that elder as a heathen to day, who was a member yesterday.
Ez. 47.14. And ye shall inherit it one as well as another. ] They are all to share alike in the division of that land, which did signify, That Aequale est omnium fidelium Jus in possessione haereditatis coelestis, partes enim aequales dantur omnibus expressà voluntate dei, non inaequales ut à Mose & Josua qui distribuorant terram juxta multitudinem hominum. Polan.
Ezra 47.14. And you shall inherit it one as well as Another. ] They Are all to share alike in the division of that land, which did signify, That Aequal est omnium Fidelium Jus in possession haereditatis coelestis, parts enim aequales dantur omnibus expressà voluntate dei, non inaequales ut à Mose & Joshua qui distribuorant terram juxta multitudinem hominum. Polan.
If spirituals and eternals were not promised to the Fathers, then were they not by faith apprehended; for that which is not promised, by faith cannot be apprehended.
If spirituals and eternals were not promised to the Father's, then were they not by faith apprehended; for that which is not promised, by faith cannot be apprehended.
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Foedus de quo nunc agitur, & modum legis complectitur & finem illius, nimirum Evangelium Christi; locus hujus foederis notabilis est, in terra Moab, vel in parte haereditatis vel in aditu haereditariae terrae Canaan; igitur in ingressu terrae de fine hujus habitationis terrenae admonentur duci ipsos ad praestolationem redemptionis; ne vel limitem ipsum sine fide •alvantes inquinarent. Cocceius.
Foedus de quo nunc agitur, & modum Legis complectitur & finem Illius, Nimirum Evangelium Christ; locus hujus Fœderis notabilis est, in terra Moab, vel in parte haereditatis vel in aditu haereditariae terrae Canaan; igitur in ingressu terrae de fine hujus habitationis Terrenae admonentur Duci ipsos ad praestolationem redemptionis; ne vel limitem ipsum sine fide •alvantes inquinarent. Cocceius.
Quum Deus sacramenta gratiis suis adjungere soleat, ex eo quod sacramento privati erant, colligit; ne { que } gratiae ipsos fuisse participes, non est quidem perpetuum argumentum, valet tamen quantum ad ordinariam dei dispensationem. Calv. in Eph.
Whom Deus Sacraments gratiis suis adjungere soleat, ex eo quod sacramento Private Erant, colligit; ne { que } Gratiae ipsos Fuisse participes, non est quidem perpetuum argumentum, valet tamen quantum ad ordinariam dei dispensationem. Calvin in Ephesians
Nay scarse 390, neither can the words Gal. 3. be referred to the first promise Gen. 12 For there was no NONLATINALPHABET or confirmation mentioned before Gen. 17.18. Where it was confirmed by sacrifice, after by the sacrament of Circumcision; lastly, by an oath. cap. 22.
Nay scarce 390, neither can the words Gal. 3. be referred to the First promise Gen. 12 For there was no or confirmation mentioned before Gen. 17.18. Where it was confirmed by sacrifice, After by the sacrament of Circumcision; lastly, by an oath. cap. 22.
Such as will deficere in necessariis, will abundare in superfluis; they are defective in the second Command, therefore they superabound in the X; whereas the text mentions but one Commandment, as Moses one Covenant throughout ch. 17.
Such as will deficere in necessariis, will abundare in superfluis; they Are defective in the second Command, Therefore they superabound in the X; whereas the text mentions but one Commandment, as Moses one Covenant throughout changed. 17.
Mr P. p. 43. The ever of the Law is to be understood of the time of the Gospel-state, if these words [ to you and your seed in their generations ] be put in. At negatur.
Mr P. p. 43. The ever of the Law is to be understood of the time of the Gospel state, if these words [ to you and your seed in their generations ] be put in. At negatur.
Sum vobiscum, dicit Jehovah, NONLATINALPHABET Cum verbo quo pepigeram vobiscum exeuntibus vobis ex Aegypto, et cum spiritu meo in vobis. Jun. Verba (quo pepigeram) explicant in quo & propter quem vos acceptos habuerant, & receperam in foedus. Cal. lib. 3. cap. 9. Fac hoc et vives, vive et fac hoc.
Sum vobiscum, dicit Jehovah, Cum verbo quo pepigeram vobiscum exeuntibus vobis ex Egypt, et cum spiritu meo in vobis. Jun. Verba (quo pepigeram) explicant in quo & propter Whom vos acceptos habuerant, & receperam in Foedus. Cal. lib. 3. cap. 9. Fac hoc et vives, vive et fac hoc.
Heb 9.1. The first Covenant had Ordinances of divine service, NONLATINALPHABET, justifications; for by the bloud of Christ in the use of those Ordinances, they were justified See Grot.
Hebrew 9.1. The First Covenant had Ordinances of divine service,, justifications; for by the blood of christ in the use of those Ordinances, they were justified See Grot.
A bringing in of one thing upon another, NONLATINALPHABET. In the ceremonial Law they had a typical pardon successively, if any sinned then he must offer his sacrifice so often as he sinned.
A bringing in of one thing upon Another,. In the ceremonial Law they had a typical pardon successively, if any sinned then he must offer his sacrifice so often as he sinned.
Porro lex ceremonijs quodammodo vestiobatur; nunc post corporis interitum qui vestium usus erit? Tritum est illud vulgi proverbium, accessorium sequi naturam sui principalis. Non mirum igitur si ceremoniae, quae nihil sunt quam appendices veteris Testamenti, simul cum tot• Mosis ministerio finem habeant. Cal. in Lev. cap. 8. v. 8.
Porro lex ceremonijs quodammodo vestiobatur; nunc post corporis Interitum qui Vestium usus erit? Tritum est illud Vulgi Proverb, accessorium sequi naturam sui Principal. Non Mirum igitur si Ceremonies, Quae nihil sunt quam Appendices veteris Testamenti, simul cum tot• Moses Ministerio finem habeant. Cal. in Lev. cap. 8. v. 8.
NONLATINALPHABET foedus Foedus enim fa•ientes primo jurabant, postea transibant inter partes pecudis, quasi dicerent, discindantur, dividantur ejus membra, fiat sicut pecus istud, qui juramemtum violaverit, sicut habetur Jer. 34 18. Sic foederis faciendi morem describit Livius Sacerdos feriebat porcum silice, sic a Jove feriatur is qui sacrum hoc fregeri• foedus, ut ego hunc poroum feris.
Foedus Foedus enim fa•ientes primo jurabant, postea transibant inter parts pecudis, quasi dicerent, discindantur, dividantur His membra, fiat sicut pecus istud, qui juramemtum violaverit, sicut habetur Jer. 34 18. Sic Fœderis faciendi morem describit Livius Sacerdos feriebat Porcum silice, sic a Jove feriatur is qui sacrum hoc fregeri• Foedus, ut ego hunc poroum feris.
There are many that are visibly in a Covenant of grace under the Gospel that may be cast out from Gods people, & yet it follows not but that it is a Covenant of grace though broken by them.
There Are many that Are visibly in a Covenant of grace under the Gospel that may be cast out from God's people, & yet it follows not but that it is a Covenant of grace though broken by them.
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We had Churches in England before there was any Church at Rome; as Matthew Paris tells us. Therefore we received not our doctrine or ordination originally from Rome; which farther appears by this, That the Brittish Churches in the celebration of Easter, observed the custom of the Eastern Churches and not of the Church of Rome; which doubtless they would have done, had they received the Gospel from thence, as Flaccius Illyricus well observeth.
We had Churches in England before there was any Church At Room; as Matthew paris tells us. Therefore we received not our Doctrine or ordination originally from Room; which farther appears by this, That the Brit Churches in the celebration of Easter, observed the custom of the Eastern Churches and not of the Church of Room; which doubtless they would have done, had they received the Gospel from thence, as Flaccius Illyricus well observeth.
There is but one going in, and that in the singular number; but many goings out of the Church of God, which last word is in the plural. Ezek 44.5. Pones cor tuum [ NONLATINALPHABET ] in ingressu domu•, & omnes [ NONLATINALPHABET ] exitus Sanctuarij.
There is but one going in, and that in the singular number; but many goings out of the Church of God, which last word is in the plural. Ezekiel 44.5. Pones cor tuum [ ] in ingressu domu•, & omnes [ ] exitus Sanctuarij.
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This is one of the greatest errors that ever was broached in the world; but we say, The communication of Faith is made effectual by the acknowledging of every good thing which Christ hath wrought. Phil. 6. Non habet dei charitatem qui Ecclesiae non diligit unitatem. Augustin.
This is one of the greatest errors that ever was broached in the world; but we say, The communication of Faith is made effectual by the acknowledging of every good thing which christ hath wrought. Philip 6. Non habet dei charitatem qui Ecclesiae non diligit unitatem. Augustin.
Where Christ vouchsafes his presence, there we may and must vouchsafe ours; unless there be some apparent ground to the contrary: But in our Churches Christ vouchsafes his presence: Why then should any withdraw, seeing they can render no reason for so doing?
Where christ vouchsafes his presence, there we may and must vouchsafe ours; unless there be Some apparent ground to the contrary: But in our Churches christ vouchsafes his presence: Why then should any withdraw, seeing they can render no reason for so doing?
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Luke 13.16. And ought not this woman (being a daughter of Abraham) be loosed from this bond? Filiam Abrahami sic appellat propter ejus gentis praestantiam, quam deus singulari gratiâ amplectebatur propter fadus cum Abraham• pactum. Dominus arguit à re notâ & consessa. Piscat.
Lycia 13.16. And ought not this woman (being a daughter of Abraham) be loosed from this bound? Daughter Abrahami sic appellate propter His gentis praestantiam, quam deus singulari gratiâ amplectebatur propter Fadus cum Abraham• Pact. Dominus arguit à re notâ & consessa. Physical.
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Cedo quo nomine filij vestri salvantur nisi ex illo verbo, Ego sum deus seminis tui, ac nisi illud verbum ad illos pertin•ret, ne ad baptismum quidem admittendi essent. Cal. Inst. Quicun { que } in dei foedere gratiose semel est, ne { que } unquam ab illo foeder• se avertit, ille •ona promissa consequitur; nunquam enim descrit de•• nisi deserent•m. See Forb.
Cedo quo nomine filij Yours salvantur nisi ex illo verbo, Ego sum deus seminis tui, ac nisi illud verbum ad Illos pertin•ret, ne ad Baptism quidem admittendi essent. Cal. Inst. Quicun { que } in dei foedere gratiose semel est, ne { que } unquam ab illo foeder• se avertit, Isle •ona Promissa consequitur; Never enim descrit de•• nisi deserent•m. See Forb.
Hence the motto of the Prince of Wales, [ I SERVE ] Gal. 5.4. a child differs not from a servant; and thus the Hebrew naguo•, the Greek NONLATINALPHABET, the Latine word puer signifie either a child or a servant.
Hence the motto of the Prince of Wales, [ I SERVE ] Gal. 5.4. a child differs not from a servant; and thus the Hebrew naguo•, the Greek, the Latin word puer signify either a child or a servant.
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Quamprimum quis natus est ex ••deli parente, statim fit filius Abraha; nam priusquam Judaeus aliquis circumcisius fuit, habebatur in numero filiorum; baptismus enim non facit filios Abrahae, sed foedus. Whit. de Sacr.
Quamprimum quis Born est ex ••deli parent, Immediately fit filius Abraham; nam priusquam Judaeus aliquis circumcisius fuit, habebatur in numero Filiorum; baptismus enim non facit Sons Abraham, sed Foedus. Whit. de Sacred
See Grot de jure belli. p 12. Lege Mosis Israelitae soli tenebantur, Circum•isionis autem lege tota Abrahami posteritas, quare qui popali extra Israelitas circumcisi sunt, eos credibile est aut ab Esavo aut ex Cethurae posteris venisse.
See Grot de jure Belli. p 12. Lege Moses Israelites soli tenebantur, Circum•isionis autem lege tota Abrahami posteritas, quare qui popali extra Israelitas circumcisi sunt, eos credibile est Or ab Esavo Or ex Cethurae Posteris venisse.
See Piscat. in Gen. 13.15. To thee will I give this land, and thy seed for ever. ] Posteria tuis non tamen omnibus, sed tantum orituris ex filio uno, cujus respectu •runt semen unum (i) populus unus. Sic cap. 21.12 Ʋbi jubet ablegare Ismaelem, additâ hac ratione, Nam is Isaac vocabitur tibi semen.
See Physical. in Gen. 13.15. To thee will I give this land, and thy seed for ever. ] Posteria tuis non tamen omnibus, sed Tantum orituris ex filio Uno, cujus respectu •runt semen Unum (i) populus Unus. Sic cap. 21.12 Ʋbi jubet ablegare Ismaelem, additâ hac ratione, Nam is Isaac vocabitur tibi semen.
Gen. 26.28. & 34.3, 4. The promise runs thus, Ʋnto thy seed v. 3. And unto thy seed, v. 4. when he speaks of the Church-seed, that is, such children as were inchurched: But when he speaks of Christ, then he alters the phrase, saying, In thy seed shall all nations be blessed Gal. 3.
Gen. 26.28. & 34.3, 4. The promise runs thus, Ʋnto thy seed v. 3. And unto thy seed, v. 4. when he speaks of the Church-seed, that is, such children as were inchurched: But when he speaks of christ, then he alters the phrase, saying, In thy seed shall all Nations be blessed Gal. 3.
The substance of all divinity lay in Circumcision, (as Luther well observes) the like may we say of baptism; therefore if we would be good Divines, let us studie our baptism: For the Lord hath put a great stress upon such truths as seem little in the eys of many. Gnorlab signifieth a superfluity, and is not sin a superfluous thing? Jam. 1.21. NONLATINALPHABET, a whitflaw.
The substance of all divinity lay in Circumcision, (as Luther well observes) the like may we say of Baptism; Therefore if we would be good Divines, let us study our Baptism: For the Lord hath put a great stress upon such truths as seem little in the eyes of many. Gnorlab signifies a superfluity, and is not since a superfluous thing? Jam. 1.21., a whitflaw.
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Such are uncircumcis•d in the sense of the holy Ghost, for circumcision of Abraham alone was not the Covenant or sign of it; seeing that he and his children are joyned together.
Such Are uncircumcis•d in the sense of the holy Ghost, for circumcision of Abraham alone was not the Covenant or Signen of it; seeing that he and his children Are joined together.
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Quod morale est durat, viz fid•m pr•f•endam ex dedicatione parvulorum NONLATINALPHABET Sponsus dicitur puer, quando circumciditur, seucircumcisionis die, quia tum primum populo dei conjungitur, & deo quasi desponsatur. Exod. 4 Et ipsa dicebat, Sponsus sanguinum tu mihi es, Targum. NONLATINALPHABET Per sanguinem circumcisionis istum datus est sponsus nobis, tu•c dicebat sponsus sa•umum propter circumcisione•. Schindl See LXX. NONLATINALPHABET.
Quod morale est durat, videlicet fid•m pr•f•endam ex dedication parvulorum Sponsus dicitur puer, quando circumciditur, seucircumcisionis die, quia tum primum populo dei conjungitur, & God quasi desponsatur. Exod 4 Et ipsa dicebat, Sponsus Sanguinum tu mihi es, Targum. Per sanguinem circumcisionis istum Datus est Sponsus nobis, tu•c dicebat Sponsus sa•umum propter circumcisione•. Schindler See LXX..
In nube & mari, quae baptismum i•num essicium nostro congruentem, obscuriora potius elegit sacramenta, quod ad antithesin inter nos & illos magis valebant. Calv.
In Nube & Mary, Quae Baptism i•num essicium nostro congruentem, obscuriora potius elegit Sacraments, quod ad Antithesis inter nos & Illos magis valebant. Calvin
All Gods commandments and institutions about the Sacraments of the Jews, bind us at this day in all things which belong to the substance of the Covenant, and were not accidental to them.
All God's Commandments and institutions about the Sacraments of the jews, bind us At this day in all things which belong to the substance of the Covenant, and were not accidental to them.
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Quacun { que } de circumcisione dicuntur, ••• spectant ad naturam ejus sacramentalem, quam habet ut communi cum reliquis sacramentis, illa recte applicantur ad omnia sacramenta; sed ratio signandi in circumcisione est talis. Ames
Quacun { que } de circumcision dicuntur, ••• spectant ad naturam His sacramentalem, quam habet ut Communi cum reliquis sacramentis, illa recte applicantur ad omnia Sacraments; sed ratio signandi in circumcision est Talis. Ames
Eph. •. 12. NONLATINALPHABET, Politie or Church priviledg: That was a spiritual Common-wealth whereof the Jews with their children were members; and so are the believing Gentiles with their children; for they onely are strangers from the Common-wealth of Israel, which are strangers from the Covenant. See Cal. in Jos. cap. 5.6. Those that were born in the wilderness were not circumcised, for they walked fourty years in the wilderness, [ because they obeyed not the voice of the Lord. ] This is rendered as a reason of their non Circumcision, and not their journeying from place to place, as some think for sometimes they stayed long in a place; if therefore it had been the Lords pleasure that they should circumcise their children, the Lord would have minded them of it: but for their rebellions the Lord suspends the seals, q. d. I will disown and discovenant you and yours, if you persist in your sins.
Ephesians •. 12., Polity or Church privilege: That was a spiritual Commonwealth whereof the jews with their children were members; and so Are the believing Gentiles with their children; for they only Are Strangers from the Commonwealth of Israel, which Are Strangers from the Covenant. See Cal. in Jos. cap. 5.6. Those that were born in the Wilderness were not circumcised, for they walked fourty Years in the Wilderness, [ Because they obeyed not the voice of the Lord. ] This is rendered as a reason of their non Circumcision, and not their journeying from place to place, as Some think for sometime they stayed long in a place; if Therefore it had been the lords pleasure that they should circumcise their children, the Lord would have minded them of it: but for their rebellions the Lord suspends the Seals, q. worser. I will disown and discovenant you and yours, if you persist in your Sins.
NONLATINALPHABET, vers 17. This word intimates such a partaking as they had, not such as they might have had, as Mr Tomb• would make the world believe.
, vers 17. This word intimates such a partaking as they had, not such as they might have had, as Mr Tomb• would make the world believe.
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The Patriarchs are called the root, not in respect of their persons, but of the promise which is made to them and their seed; for the internal personal qualities are not conveyed by generation, but (as is observed by others) the external priviledges which are given to a stock or kinred do discend by generation, from believers not considered as the sons of Adam, but as such as are in Covenant with God.
The Patriarchs Are called the root, not in respect of their Persons, but of the promise which is made to them and their seed; for the internal personal qualities Are not conveyed by generation, but (as is observed by Others) the external privileges which Are given to a stock or kindred do descend by generation, from believers not considered as the Sons of Adam, but as such as Are in Covenant with God.
Jam. 2.18. [ Shew me thy faith (saith the translation) without thy works ] but it should rather be rendered [ by thy works ] NONLATINALPHABET ▪ that is, [ make thy faith appear out of thy works. ]
Jam. 2.18. [ Shew me thy faith (Says the Translation) without thy works ] but it should rather be rendered [ by thy works ] ▪ that is, [ make thy faith appear out of thy works. ]
Mar. 10.15. Whosoever receiveth not the kingdom of heaven as a little child, (that is, as a little child receives it, NONLATINALPHABET) he shall not enter into the kingdom of heaven.
Mar. 10.15. Whosoever receives not the Kingdom of heaven as a little child, (that is, as a little child receives it,) he shall not enter into the Kingdom of heaven.
Observe the three Evangelists mention one and the same story concerning children, which was occasioned by the ambition of the Disciples. Luk. saith, Whosoever receiveth this child, NONLATINALPHABET, Luk. 18.16. Mark, Whosoever receiveth, NONLATINALPHABET,) one of such children in my name. Mar. 9.37. Mat. 18.5. NONLATINALPHABET. These Texts do imply that Christ speaks of a particular little child; and yet least it should be thought that other children of the Covenant were excluded, he saith, Whosoever receiveth one such little child sin my name, receiveth me NONLATINALPHABET de primo vitae septennio dicitur, NONLATINALPHABET de secundo. Beza
Observe the three Evangelists mention one and the same story Concerning children, which was occasioned by the ambition of the Disciples. Luk. Says, Whosoever receives this child,, Luk. 18.16. Mark, Whosoever receives,,) one of such children in my name. Mar. 9.37. Mathew 18.5.. These Texts do imply that christ speaks of a particular little child; and yet lest it should be Thought that other children of the Covenant were excluded, he Says, Whosoever receives one such little child sin my name, receives me de primo vitae septennio dicitur, de secundo. Beza
Quo jure illi infantes baptizant, hoc nos infantes baptizamus, imo longe meliore, si enim in baptismo spectanda est animi imegritas sive sinceritas, jam certiores sumus de infantium sanctimonia, quam illi de adultorum confessione. Bul. in Act. The NONLATINALPHABET were visible members before they were baptized.
Quo jure illi Infants baptizant, hoc nos Infants Baptize, imo long meliore, si enim in Baptismo spectanda est animi imegritas sive sinceritas, jam certiores sumus de Infantium sanctimonia, quam illi de adultorum Confessi. Bul. in Act. The were visible members before they were baptised.
Per baptismum patet ingressus infantibus in ecclesiam, non quòd ad eos ecclesia non pertineret prius, nam ad ecclesiam pertinet quisquis Christi est; sed est signum visibile nostrae insertionis in corpus Christi. Bul.
Per Baptism patet ingressus infantibus in Church, non quòd ad eos Church non pertineret prius, nam ad Church pertinet quisquis Christ est; sed est signum visibile Nostrae insertionis in corpus Christ. Bul.
Lutherani volunt eos etiam fide actuali credere, etsi evidentia rei eos cogat fateri, fidem illam non esse talem, qualem adultorum, sed esse actum inexplicabilem. Wal. loci com. de Bap. Hunc spiritum fidei sine omni actu esse non arbitramur, quia spiritus otiosus non est, quemadmodum ratio, etsi se non nisi paulatim exerat. Idem Wal.
Lutherans volunt eos etiam fide actuali Believe, Though evidentia rei eos cogat fateri, fidem Illam non esse talem, qualem adultorum, sed esse Acts inexplicabilem. Wal. loci come. de Baptism Hunc spiritum fidei sine omni Acts esse non arbitramur, quia spiritus Idle non est, quemadmodum ratio, Though se non nisi Gradually exerat. Idem Wal.
Quos pleno lucis suae fulgore illustraturus est Dominus, cur non iis quo { que } in presens, si ita libuerit exiguà scintillâ irradiaret. Cal. Inst. l. 4. c. 16.
Quos Pleno lucis suae fulgore illustraturus est Dominus, cur non iis quo { que } in Presents, si ita libuerit exiguà scintillâ irradiaret. Cal. Inst. l. 4. c. 16.
Observe, the families are made the precedent. If any one say here is a Synecdoche, the whole being put for part: We answer with Ursin. Non est decurrendum ad figuram, ubi nulla est ratio cur non retineatur sententia propria.
Observe, the families Are made the precedent. If any one say Here is a Synecdoche, the Whole being put for part: We answer with Ursin. Non est decurrendum ad figuram, ubi nulla est ratio cur non retineatur sententia propria.
NONLATINALPHABET (hence NONLATINALPHABET a Son) usurpatur pro procreatione, susceptione, & educatione liberorum, qui ex parentitibus quasi extruuntur, & quibuo familiae tanquam domus aedifica••• ou fili•••difidifioij, pator fundamenti instar se habeat; ita quidem ut qui non habeat liberos, quasi destructus sit. Schindl Sic Plaut in Most. Act. 1. Novarum esse aedium arbitror similom ego hominem, quando hic natus est Et paulò post, Parentos fabri liberum & fundamenrum substruunt liberorum.
(hence a Son) usurpatur Pro procreation, susceptione, & education liberorum, qui ex parentitibus quasi extruuntur, & quibuo Familiae tanquam domus aedifica••• ou fili•••difidifioij, pator Fundament instar se habeat; ita quidem ut qui non habeat Liberos, quasi destructus sit. Schindler Sic Plautus in Most. Act. 1. Novarum esse aedium arbitror similom ego hominem, quando hic Born est Et paulò post, Parentos Fabri liberum & fundamenrum substruunt liberorum.
In omni numero divinitus inflituto, liberi sub patri• nomine censentur. Accommodat illis ( viz. infantibus) mater Ecclesia, aliorum pedes, ut veniant; aliorum cor, •• credant; aliorum linguam, ut fateantur: credit in altero, qui peccavit in altero. Austin.
In omni numero Divinely inflituto, Liberi sub patri• nomine censentur. Accommodate illis (viz. infantibus) mater Church, Aliorum pedes, ut veniant; Aliorum cor, •• Credant; Aliorum Linguam, ut fateantur: credit in altero, qui peccavit in altero. Austin.
Infantes christianae domus pars: verùm esto non fuerin• infantes in domibus istis, nihilominus ad domum peri•nent, & in eâ censentur, ut si fuissent in domibus bapt. zassent eos uti { que } Bull.
Infants Christian domus pars: verùm esto non fuerin• Infants in domibus istis, nihilominus ad domum peri•nent, & in eâ censentur, ut si fuissent in domibus Bapt. zassent eos uti { que } Bull.
Whereas there is mention made (v. 40.) of the brethren, Judicio est, cum aucta esset ecclesia illa, etjam in magno numero, s•minam illam primas tenuisse quod ad sedulitatem in officijs pactatis attinet, is { que } •nde clarius liquēt, quod in ejus aed•s convenerant omnes pij. Calv.
Whereas there is mention made (v. 40.) of the brothers, Judicio est, cum aucta esset Church illa, etjam in magno numero, s•minam Illam primas tenuisse quod ad sedulitatem in Offices pactatis attinet, is { que } •nde Clarius liquent, quod in His aed•s convenerant omnes pij. Calvin
Mat. 23.15. NONLATINALPHABET. They cryed out all at once. NONLATINALPHABET, Et exultavit cum omni domo suâ, credens deo. Thus the Spanish Bible renders it. Sic NONLATINALPHABET, dicuntur, qui funditus pereunt. Bul.
Mathew 23.15.. They cried out all At once., Et Exultavit cum omni domo suâ, credens God. Thus the Spanish bible renders it. Sic, dicuntur, qui funditus pereunt. Bul.
Non afferre sed auferre sensum. Basil. NONLATINALPHABET, i. e. According to the measure of knowledge, faith, and grace which God hath given. This is to prophesie according to the analogie of faith, when we exceed not the measure of the gift bestowed upon us.
Non afferre sed Auferre sensum. Basil., i. e. According to the measure of knowledge, faith, and grace which God hath given. This is to prophesy according to the analogy of faith, when we exceed not the measure of the gift bestowed upon us.
Illa supplantatio symbolum fuit divini sed occulti desiderij, quo Jacob, cum adhuc tamen uti judicio non poss•t, meffabiliter tenebatur priori loco nascendi. 2. Symbolum fuit sancti desiderij quo offici•batur divinam benedictionem consequendi; actus enim à spiritu sancto, mirabili quodam & ineffabili modo, porcupivit divinam erga se gratiam, & pro illà assequendâ nihil non egit.
Illa supplantatio Symbol fuit Divine sed occulti desiderij, quo Jacob, cum Adhoc tamen uti Judicio non poss•t, meffabiliter tenebatur priori loco nascendi. 2. Symbol fuit sancti desiderij quo offici•batur divinam benedictionem consequendi; actus enim à spiritu sancto, mirabili Quodam & ineffabili modo, porcupivit divinam Erga se gratiam, & Pro illà assequendâ nihil non egit.
Non per sacramenta traducitur aut transferu• gratia, sed cum sacramentis. Fatemur sacramenta esse media, & tamen deus in sacramentis immediatè agit; non quod non utatur medio, sed quia vis non transit per sacramentum. Whit. NONLATINALPHABET. Bas. Mihi animus non est baptismi •im extenuare, quin signo acc•dat res • veritas, quatenus per exter•• media deus op•ratur. Gal Inst. p. 46•. Deum tamen quibusdam, dum baptizantur habitum gratiae infundere non negamus. A mes. Dispositio illa sancta sit (quantum ego assequor) non habi•us nescio quos virtutum instillando, sed menti voluntati { que } vitam restituendo; quae quatenus sanamur, sive vivisicantur, vel ad fidei vel charitatis actus eliciendos exercendos { que }, jam habilis at { que } idoneae redduntur Gat. p. 223. Quod baptismo nos ablui, docet Paulus, Eph. 6. Ideo est, quod i•li• nobis ablutionem nostram testatur deus, & simul efficit quod figurat, nisi enim conjuncta esset rei veritas aut exhibitio, impropria esset l••ntio, Baptismus est lavacrum animae. Calv. in Eph 5.
Non per Sacraments traducitur Or transferu• Gratia, sed cum sacramentis. Fatemur Sacraments esse media, & tamen deus in sacramentis immediatè agit; non quod non utatur medio, sed quia vis non transit per sacramentum. Whit.. Bas. Mihi animus non est Baptism •im extenuare, quin Sign acc•dat Rest • veritas, quatenus per exter•• media deus op•ratur. Gall Inst. p. 46•. God tamen Some, dum baptizantur habitum Gratiae infundere non negamus. A mes. Disposition illa sancta sit (quantum ego assequor) non habi•us nescio quos Virtues instillando, sed menti Voluntati { que } vitam restituendo; Quae quatenus sanamur, sive vivisicantur, vel ad fidei vel charitatis actus eliciendos exercendos { que }, jam habilis At { que } idoneae redduntur Gat. p. 223. Quod Baptismo nos ablui, docet Paulus, Ephesians 6. Ideo est, quod i•li• nobis ablutionem nostram testatur deus, & simul efficit quod figurat, nisi enim Conjuncta esset rei veritas Or exhibitio, impropria esset l••ntio, Baptismus est Lavacrum Spirits. Calvin in Ephesians 5.
Luke 71. The Covenant with the forefathers is made the rise of that deliverance, v 75 which deliverance from our spiritual enemies is collected from the general promise [ I will be thy God & the God of thy seed. ]
Lycia 71. The Covenant with the Forefathers is made the rise of that deliverance, v 75 which deliverance from our spiritual enemies is collected from the general promise [ I will be thy God & the God of thy seed. ]
Nonnulli habent a•tificium, quo prius persuadent quam docent, veritas autem docendo suadet, non suadendo doect. Tert. I would not first move, and then teach, but having taught, move. Cujuslibet artis datur praxis. erg. Paul will rather seem to speak false greek, not understanding his greek grammar, as Jerom saith, (though it be an Articism) than that they should not apply to themselves in particular what, he spoke in general. Gal. 6.1. NONLATINALPHABET, Restore ye such an one, or put him in joint again, considering thy self.
Nonnulli habent a•tificium, quo prius persuadent quam docent, veritas autem docendo Suadet, non suadendo doect. Tert I would not First move, and then teach, but having taught, move. Cujuslibet artis datur praxis. erg. Paul will rather seem to speak false greek, not understanding his greek grammar, as Jerome Says, (though it be an Articism) than that they should not apply to themselves in particular what, he spoke in general. Gal. 6.1., Restore you such an one, or put him in joint again, considering thy self.
We had Ministers and Churches before Rome. Petrus Abbas Cluniacensis q•âdam prolixâ epistolâ ad Beraestatur, Scotos & alios vetustissimos christianos, Pascha non Romano sed Orientali more solitos celebrare, unde apparet eos non Româ sed ex Oriente Doctores primum accepisse. Cat. testium veritatis p. 546.
We had Ministers and Churches before Rome. Peter Abbas Cluniacensis q•âdam prolixâ epistolâ ad Beraestatur, Scots & Alioth vetustissimos Christians, Pascha non Romano sed Orientali more solitos celebrare, unde Appears eos non Româ sed ex Orient Doctors primum accepisse. Cat. Testimony veritatis p. 546.
Gen. 17.14. Qui non circumcidet, i. e. circumcidi curaverit, sed circumcisionem neglexerit vel contempserit: etenimverbum [ NONLATINALPHABET ] est futurum kal â radi•e NONLATINALPHABET Piscat.
Gen. 17.14. Qui non circumcidet, i. e. circumcidi curaverit, sed circumcisionem neglexerit vel contempserit: etenimverbum [ ] est Future kal â radi•e Physical.
It cannot be proved that ever the whole Church of God erred, though Councils have; it's true we grant that as Nullum tempus accurrit Regi: So no prescription will ly in force against God and his truth, NONLATINALPHABET. Ignatius Rev. 2.24. Hold fast, i. such doctrines, rules, ordinances, as those primitive and Apostolical Churches then had and did enjoy; this injunction was in opposition to those who had begun to decline and degenerate to corrupt principles and practices.
It cannot be proved that ever the Whole Church of God erred, though Councils have; it's true we grant that as Nullum Tempus accurrit King: So no prescription will lie in force against God and his truth,. Ignatius Rev. 2.24. Hold fast, i. such doctrines, rules, ordinances, as those primitive and Apostolical Churches then had and did enjoy; this injunction was in opposition to those who had begun to decline and degenerate to corrupt principles and practices.
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I would not for all the gold of the East and West Indies, I had no better fruit of my labors to shew than some of them have. Barn. NONLATINALPHABET Perdix congregat & non parit, congregat ova alterius a••s, illis { que } incubat ac si sua essent sed ubi fuerint exclusi pulli deserunt enim, quas• cognoscentes quod ea illos non pepererit, & suae matri s•se adjun•unt. Alij cuculus, qui non diu in regione aliqua commoratur, ideo non nidificat, sed occupat ova alterius avis, ijs incubat, & quando excluduntur pulli, non sen••tur eum, sed deserunt. Schindl. Non fortunat deus labores eorum qui non sunt ordinati, & quanquam salutaria quaedam afferunt, tamen non aedificant, Luth. tom. 4. Omnium Provincia•um prima Brittania pub••citus nomen Christi recepit. Bellar. cap. 2
I would not for all the gold of the East and West Indies, I had no better fruit of my labors to show than Some of them have. Barn. Perdix congregate & non parit, congregate ova alterius a••s, illis { que } Incubate ac si sua essent sed ubi fuerint exclusi pulli deserunt enim, quas• cognoscentes quod ea Illos non pepererit, & suae matri s•se adjun•unt. Alij cuculus, qui non Diu in region Any commoratur, ideo non nidificat, sed occupat ova alterius avis, ijs Incubate, & quando excluduntur pulli, non sen••tur Eum, sed deserunt. Schindler. Non fortunate deus labores Their qui non sunt Ordinatio, & quanquam salutaria quaedam afferunt, tamen non edify, Luth. tom. 4. Omnium Provincia•um prima Britain pub••citus Nome Christ recepit. Bellar cap. 2
Many are zealous onely in this, indifferent in other matters of greater concernment, but Phisitians say, Ʋniversalia sunt bona, universals are good, whereas to be hot in one part and cold in another is a bad symptom of a distempered bodie.
Many Are zealous only in this, indifferent in other matters of greater concernment, but Physicians say, Ʋniversalia sunt Bona, universals Are good, whereas to be hight in one part and cold in Another is a bad Symptom of a distempered body.
They seldom stick at the denyal of infants baptism. Nulla est veterum haeresium quae n•n videantur his authoribus repuliulare. Melan. Anabaptista indoctus Soeinianus, Socinianus doctus Anabaptista Hornb.
They seldom stick At the denial of Infants Baptism. Nulla est veterum Heresium Quae n•n videantur his authoribus repuliulare. Melan. Anabaptista indoctus Soeinianus, Socinianus doctus Anabaptista Hornby.
Num. 26.10. And they viz. Dathan and Abiram became a sign to give warning to all for the future, that they usurp not the Priests office. The like you have in Jude, v. 11. [ they perished in the gainsaying of Core. ] It seems there were such in the Apostles time that cryed, (Are not all the people of God holy) as the former did.
Num. 26.10. And they viz. Dathan and Abiram became a Signen to give warning to all for the future, that they usurp not the Priests office. The like you have in U^de, v. 11. [ they perished in the gainsaying of Core. ] It seems there were such in the Apostles time that cried, (are not all the people of God holy) as the former did.
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Can you shew me one man of them, who is not blemished with some of the aforesaid wickednesses, I mean, lying, treachery, perjury, disobedience, sedition, idleness, de•enion of their wives, uncleanness, &c. Baxt. p. 142.
Can you show me one man of them, who is not blemished with Some of the aforesaid Wickednesses, I mean, lying, treachery, perjury, disobedience, sedition, idleness, de•enion of their wives, uncleanness, etc. Baxt p. 142.
Quid•m illorum sunt commiseratione dignatores quam supplicio. Beza. Etiam Erasmus Anabaptistas commiseratione dignos •iebat, ut qui magnam partem errore potiùs quam malitiâ peccarent.
Quid•m Illorum sunt commiseration dignatores quam Supplicio. Beza. Etiam Erasmus Anabaptistas commiseration dignos •iebat, ut qui magnam partem Error potiùs quam malitiâ peccarent.
Anabaptismi institutio non nupera & nova est, sed anie annos quoquè mille trecentos turbas in Ecclesiâ dedit gravissimas; & tantum virium acquisivit ut hujus saeculi nostri conatus, tantum lu•u• adhuc si eum illo con eratur, videri possit interim tamen d•vinae veritatis te•s tu•c quo { que } exrugnatus & planè dejectus esse Zuingl de Paedobapt. Origo •anaticae Anabaptistarum sectae buic anno debetur. sc. 1521. Sculpt. An•al.
Anabaptismi Institution non nupera & nova est, sed any annos quoquè mille trecentos turbas in Ecclesiâ dedit gravissimas; & Tantum virium acquisivit ut hujus Saeculi Our conatus, Tantum lu•u• Adhoc si Eum illo con eratur, videri possit interim tamen d•vinae veritatis te•s tu•c quo { que } exrugnatus & planè dejectus esse Zwingli de Paedobapt. Origo •anaticae Anabaptistarum sectae buic Anno debetur. sc. 1521. Sculpt. An•al.
Rom. 1.24. NONLATINALPHABET: In thei• lust• he delivered them up to a reprobate mind ] that is, a mind not approving of the things of God; therefore not to be approved of.
Rom. 1.24.: In thei• lust• he Delivered them up to a Reprobate mind ] that is, a mind not approving of the things of God; Therefore not to be approved of.
We may be induced to believe by the Church as an instrument, but not as the formal reason into which our faith is ultimately resolved. Ecclesia est per quam, non propter quam credimus.
We may be induced to believe by the Church as an Instrument, but not as the formal reason into which our faith is ultimately resolved. Church est per quam, non propter quam Credimus.
