Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94741	Tvvo treatises and an appendix to them concerning infant-baptisme. The former treatise being an exercitation presented to the chair-man of a committee of the Assembly of Divines. The later an examen of the sermon of Mr Stephen Marshall, about infant-baptisme, in a letter sent to him. / By John Tombes. B.D.	Tombes, John, 1603?-1676.; Tombes, John, 1603?-1676. Excercitation about infant-baptisme.	1645 (1645)	Wing T1825; Thomason E312_1; Thomason E312_2; ESTC R200471	33,550	44

of the continuation of the Covenant with Isaac of the coming of Christ out of Isaac the bondage of the Israelites in Egypt and deliverance thence of possessing the Land of Canaan Gen. 15. 13. 18. Gen. 17. 7 8. 15. 16. Act. 7. 4 5 6 7 8. and many other places Yea it is to be noted that those promises which were Euangelicall according to the more inward sense of the Holy Ghost do point at the priviledges of Abrahams House in the outward face of the words whence it may be well doubted whether this Covenant made with Abraham may be called simply Euangelicall and so pertain to Believers as such although there be Euangelicall promises in that Covenant pertaining to all Believers as Believers There were annexed to the Covenant on Mount Sinai sacrifices pointing at the sacrifice of Christ and yet we call not that Covenant simply Euangelicall but in some respect Secondly The seed of Abraham is many wayes so called First Christ is called the seed of Abraham by excellency Gal. 3. 16. Secondly all the Elect Rom. 9. 7. all Believers Rom. 4. 11 12. 16. 17 18. are called the seed of Abraham that is the spirituall seed Thirdly there was a naturall seed of Abraham to whom the inheritance did accrue this was Isaac Gen. 21. 12. Fourthly a naturall seed whether lawfull as the sons of Keturah or base as Ishmael to whom the inheritance belonged not Gen. 15. 5. But no where do I find that the Infants of Believers of the Gentiles are called Abrahams seed of the three former kinds of Abrahams seed the promise recited is meant but in a different manner thus that God promiseth he will be a God to Christ imparting in him blessing to all nations of the earth to the spirituall seed of Abraham in Euangelicall benefits to the naturall seed inheriting in domestick and politicall benefits 3. That the promise of the Gospel or Gospel-covenant was the same in all ages in respect of the thing promised and condition of the covenant which we may call the substantiall and essentiall part of that covenant to wit Christ Faith Sanctification Remission of sins Eternall life yet this Euangelicall covenant had divers forms in which these things were signified and various sanctions by which it was confirmed To Adam the promise was made under the name of the seed of the woman bruising the head of the Serpent to Enoch Noah in other forms otherwise to Abraham under the name of his seed in whom all nations should be blessed otherwise to Moses under the obscure shadows of the Law otherwise to David under the name of a successor in the kingdome otherwise in the New Testament in plain words 2 Cor. 3. 6. Heb. 8. 10. It had likewise divers sanctions The promise of the Gospel was confirmed to Abraham by the sign of circumcision and by the birth of Isaac to Moses by the Paschall Lamb and the sprinkling of blood on the book the rain of Mannah and other signs to David by an oath in the New Testament by Christs blood 1 Cor. 11. 25. Therefore circumcision signified and confirmed the promise of the Gospel according to the form and sanction of the covenant with Abraham Baptisme signifies and confirms the same promise according to the form sanction and accomplishment of the new Testament Now these forms and sanctions differ many wayes as much as concerns our present purpose in these First circumcision confirmed not only Euangelicall promises but also Politicall and if we may believe Mr. Cameron in his Theses of the threefold Covenant of God Thesi 78. Circumcision did primarily separate the seed of Abraham from other nations sealed unto them the earthly promise Secondarily it did signifie sanctification But Baptisme signifies only Euangelicall benefits Secondly circumcision did confirm the promise concerning Christ to come out of Isaac Baptisme assures Christ to be already come to have been dead and to have risen again Thirdly circumcision belonged to the Church constituted in the House of Abraham Baptisme to the Church gathered out of all nations whence I gather that there is not the same reason of circumcision and baptisme in signing the Euangelicall covenant nor may there be an argument drawn from the administration of the one to the like manner of administring the other 4. That some there were circumcised to whom no promise in the covenant made with Abraham did belong of Ishmael God had said that his covenant was not to be established with him but with Isaac and yet he was circumcised Gen. 17. 20 21. 25. Rom. 9. 7 8 9. Gal. 4. 29 30. the same may be said of Esau All that were in Abrahams house whether strangers or born in his house were circumcised Gen. 17. 12 13. of whom neverthelesse it may be doubted whether any promises of the covenant made with Abraham did belong to them there were other persons to whom all or most of the promises in the covenant pertained that were not circumcised this may be affirmed of the Females coming from Abraham the Infants dying before the eighth day of just men living out of Abrahams house as Melchisedech Lot Job If any say that the females were circumcised in the circumcision of the Males he saith it without proof and by like perhaps greater reason it may be said that the children of Believers are baptized in the persons of their parents and therefore are not to be baptized in their own persons But it is manifest that the Jewes comprehended in the covenant made with Abraham and circumcised were neverthelesse not admitted to Baptisme by John Baptist and Christs Disciples till they professed repentance and faith in Christ Hence I gather first that the right to Euangelicall promises was not the adequate reason of crrcumcising these or those but Gods precept as is expressed Gen. 17. 23. Gen. 21. 4. Secondly that those terms are not convertible federate and to be signed Whereupon I answer to the Argument First either by denying the Major if it be universally taken otherwise it concludes nothing or by granting it with this limitation it is true of that sign of the covenant which agrees universally in respect of form and sanction to them that receive the Gospel but it is not true of that sign of the covenant which is of a particular form or sanctior of which sort is circumcision Secondly I answer by denying the Minor universally taken the reason is because those children only of believing Gentiles are Abrahams children who are his spirituall seed according to the election of grace by faith which are not known to us but by profession or speciall Revelation THe second Argument is thus formed To whom circumcision did agree to them Baptisme doth agree but to Infants Circumcision did agree therefore also Baptisme The Major is thus proved If the baptisme of Christ succeed into the place of circumcision then Baptisme belongs to them that circumcision belonged to but the Antecedent is true therefore also the Consequent The Minor is