Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	abraham_n	bear_v	flesh_n	1,999	5	6.9290	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46640	Verus Patroclus, or, The weapons of Quakerism, the weakness of Quakerism being a discourse, wherein the choicest arguments for their chief tenets are enervat, and their best defences annihilat : several abominations, not heretofore so directly discovered, unmasked : with a digression explicative of the doctrine anent the necessity of the spirits operation, and an appendix, vindicating, Rom. 9. from the depravations of an Arminian / by William Jamison.	Jameson, William, fl. 1689-1720.	1689 (1689)	Wing J445; ESTC R2476	154,054	299

that because it is said that they are not all Israel that are of Israel therefore it seems that all are not elected To which he answers that the Apostle intimat● that the Carnal Israel or all that are come of Jacob surnamed Israel are not the Israel to whom the promises of Salvation are absolutly and finally made tho in general the conditional promises belong to all Israel as the Apostle shews vers 4. That we may not be misunderstood know that among others there are seven promises made to the overcomers Rev. 2 3 Chap. and such as persevere in the Christian Race unto the end or to the death and burial of sin Now these and the like promises belong unto the Elect that are chosen out of the furnace of affliction Isa. 48.10 Which with Paul have fought the good fight of Faith. 2 Tim 4 7 8 And so may fullie expect the reward because God is faithful that hath promised it Heb 6 12 and 10 36. James 1.12 I Reply this commentarie I shall not say a comment is founded upon some Scriptures violentlie detorted for none of them doth in the least insinuat that these of whom they speak were chosen to grace only not to glory which groundless distinction was invented of old by the Pelagians and condemned and refuted by the Orthodox as is evident in the Epistles of Prosper and Hilarius Arelatensis and tendeth to the overthrow of the Covenant of Redemption and the promises of God the Father to Christ viz. that he should see his seed and the travel of his soul. Isa. 53.10 11. and many such like for if this Doctrine were true it might so fall out that none should come to Glory for according to it the gift of perseverance is bestowed upon none and so the Apostle's perswasion that None could separate him from the Love of God Rom 8.35 Should have been vain and groundless And the promise to cause the Israel of God to keep his Statutes and his Judgments to do them Ext 36 27. Should be meer words of deceit these and six hundred beside of such absurd blasphemies are unseparably linked to this Doctrine As for the Scriptures cited by him they hold forth a Character of such a● shall be saved viz. That they do through grace overcome love the Lord Jesus exercise Patience Faith and the like graces but they do not at all hold forth that these graces and perseverance therein are in Mans own power so that he may reject or refuse them according to the inclinations of his own will and that God doth not make Men irresistibly yet sweetly of unwilling to become willing All which this Neo Pelagian through the Violence of torture makes these Scriptures to speak but the verse it self doth sufficiently refute this exposition for according to it the word or promises of God might be without any effect seing it might fall out that tho all were elected none might be saved Now seing this Exposition cannot Stand the other which this Arminian would fain reject of its own accord follows viz. That not all and every one is from all Eternitie elected and chosen to Salvation as the whole Scope and series of this Chapter doth demonstrate as we shall evince while we reply in particular to the Answers he makes to the objections which he frames from this place 2. He goeth on thus Rom 9.7 Neither because they are the Seed of Abraham are they all Children but in Isaac shall thy seed be called Where the Apostle alludeth to Gen 17.18 19 20 21. It may seem then that only Isaac and not Ismael was chosen Ans. Isaac was chosen alone to be the representative seed of God being a Type first of Christ in whom God hath made his Covenant 2. He being a seed born by Sarah represents Faith out of the promises rather then by the Strength of Nature So is a Figure of the Spiritual Seed of Abraham which are begotten or born by vertue of the promises For so the Apostle explains himself v. 8. That is they which are the Children of the Flesh of whom Ismael carried the Type These are not the Children of God but the Children of promise are counted for the Seed As for Ismael who was begotten by the Strength of Nature and according to the Flesh of Hagar which represents the the Law Gal. 4.21 31 He figured forth these which should be saved not by the grace of the promises but by the works of the Law a people with whom God has not erected His Covenant that they should be saved in that way but tho Ismael carried the Figure of such it was without any prejudice to his Eternal Election or Salvation For Abraham praying thus for him Gen 17.18 O that Ismael might live before Thee or in thy presence v 20 As for Ismael I have heard thee His being such a Type was no more prejudicial to Him then that Moses and Aaron were debarred entrance into Canaan They therein being a Figure of those that should be shut out of Gods Kingdom for unbelief without any hazard to their own Salvation as hath been said before In order to our Reply to this and the following Objections we premit 1. That this and the following Verses of this Chapter are brought in by the Apostle as Arguments to prove his Proposition laid down v. 6. viz. That all are not Israel that are of Israel therefore whatever floweth from these Verses as their immediate Consequents is the meaning of the sixth Verse 2. That the convincing clearness of this place hath forced all to acknowledge that the Apostle is here speaking of Predestination of men in order to their eternal estate and not as to the things of this Life only as Bellarmin de Grat et Lib. Arb. L. 2. C. 15. Stapleton Ant pag. 526. And among the modern Lutherans Hunnius upon the place in hand who confesseth that the Apostle digresseth into the large field of Predestination Yea Arminius himself in his Analysis of this Chapter dareth not deny it tho he fain would Having premised these things we come to his Answer The Substance of which is That Ismael was not himself rejected of God but only a Type of these that are not the Children of God which we shal refute by evincing these two Things 1. That tho Ismael be considered here as a Type only this place gives good ground for the Doctrine of our Confession of Faith against which he here fighteth 2. That Ismael himself was not elected As for the first of these Propositions it is evident For otherwise there should be no Correspondence betwixt the Type and the Antitype and so a Type should not be a Type I prove it If Ismael was excluded from being counted the Seed of Abraham only by the meer good pleasure and absolute Dispensation of God and not conditionally so that Ismael himself could have caused it to come to pass that he should have been counted the Legittimate Heir and Lawful begotten Son of

Abraham of whom the Church and Christ according to the Flesh was to Spring then there are some passed by in the Eternal Decree of God and that absolutely to whom God from all Eternity determined to give no Saving Grace but punish them for their sins But the Former is true yea and so true that I am sure none acknowledging the Scriptures will deny it The Major is no less clear except as we said before any shal be so absurd as to deny a Correspondency or Analogy betwixt Type and Antitype and so deny a Type to be a Type for in this Ismael was a Type in that he was not reckoned to be the Seed of Abraham and a Child of the Flesh not a Child of Promise all which came to pass by the absolute Dispensation of God and not conditionally so that Ismael might have brought to pass that he should have been the Legittimate Heir and Seed of Abraham and born by Vertue of a special Promise Neither on the other hand was the Election of Isaac unto these Priviledges from which Ismael was excluded conditional but by the absolute Dispensation of God For I think none will say that Isaac could have hindered himself to be born by Vertue of a special promise and so counted the only Son as we see he is called Gen. 22. 2. Therefore if there be any Correspondence betwixt Type and Antitype the Lord from all Eternity did pass by some that is decreed that he would not give them Grace but permit them to remain Children of the Flesh whom he did not give unto Christ Jesus to be his Seed by Vertue of the Promises of the Covenant of Redemption We come now to the second Proposition viz. That Ismael himself was not Elected This by any thing we can learn from Scripture is most evident For 1. He was by Gods own Command thrust out of the Church Gen. 21.12 And that upon the Account of his persecuting the Heir of Promise and the Church and Image of God in him Gen. 21.9 Gal. 4.29 Now in Scripture we find no mention made of his Repentance or Re-admission into the Church Hence there is no Ground of Charity concerning his Salvation 2. We find nothing that Ismael exercised all his Life except Robbery and Blood-shed as appears from Gen. 16.12 and 20 v. Which Lessons the Saracens his Posterity have exactly learned from him As for Gen. 17.18 20. It speaks of nothing lesse than the Salvation of Ismael for as it appears from verses 19.20 compared together the Lord clearly intimates that he will neither establish his Covenant with himself nor with his Seed and clearly asserts that the things in which he heard Abraham for his son Ismael was only these pertaining to this Life From all which it is clear that Ismael lived and died without Grace or special Favour of God and therefore was no Elect Vessel for I believe that none will deny that the making out by Scripture that Ismael lived without the Special Favour of God will abundantly clear this place from all the mist whereby our Adversaries endeavour to darken it That which he sayes of Moses and Aaron their being Types of these who were to be excluded from Gods spiritual rest who notwithstanding were godly themselves is so far from saying any thing to the Purpose that I am certain he considered not what he was saying For who did ever infer simply because he was a Type of those that were passed by in Gods Eternal Decree therefore he was passed by in it himself we make no such Inference as may be seen from what we have already said I might here take notice of many other things such as his forming the Objection so that he dissimulates no small part of the strength thereof not at all taking notice of the Analogy between the Type and Antitype he knew to be urged not a little by our Divines notwithstanding that he himself asserreth Ismael to be a Type and so considered in this place 2. I might take notice that he clearly intimates that there is now a possibility of Salvation by the Works of the Law and Strength of Nature If it be Replyed that he qualifieth what he saith by the following words viz. that God hath not made a Covenant that men should be saved this way We return That if his Principles stand these words and the former must of Necessity compleat a Contradiction for all these that were to be born to use his own Words by Vertue of the Promises Isaac represented them but Ismael represented not these but others now seing these represented by Ismael might be saved as well as these represented by Isaac according to the Principles of the Universalists it inevitably follows that they must be saved by the Works of the Law. His next Objection he gives in these Words together with his answer is Rom. 9.10 11. It is said there is a Purpose of God according to Election not of Works but of him that calleth Ans. Altho Election there seems to import nothing but Gods Grace as the Explanation following not of Works but of him that calleth will in some sort evict yet we grant there is a Purpose of God both according to Election of Persons and Things and that either General or Special as hath been by us already often acknowledged and the Eternal Election of Persons in Mankind now fallen whether General or Particular is out of Grace and not by their own Works wrought by the Strength of Nature howbeit in that Special or Particular Election arising out of the special Foreknowledge of God Works of Grace and perseverance therein are looked upon as Means and the way to Life yea as a Condition and a Motive both in that and the final Election of the Saints which we call the Election out of the Furnace Rev. 3.4 Thou hast a few Names in Sardis which have not defiled their Garments and they shal walk with me in white Rev. 3 8. Behold I have set before thee an open door and no man can shut it for thou hast a little Strength and hast kept my Word and not denyed my Name Read more at large Rev. 7.13 14 16 17. Reply This answer tho I will not say the best is the rarest that any man could have readily lighted on for to assert the cause of Election to be Grace and yet to be some stages behind good works as he doth here while he acknowledgeth Election to be of works not wrought by the strength of Nature as saying somewhat more then when he granted Election to be of Grace is certainly so absurd that one can invent nothing more absurd tho he bend his wit to the very purpose for then it were all one to say that works done by the strength of Nature are the cause of Election and Grace is the cause of Election or Election is of Grace and Election is of works done by the strength of Nature were Equipollent 2. That Election is Grace or rather