Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	righteousness_n	seal_n	9,017	5	9.6941	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55293	Moses and Aaron, or, The ministers right and the magistrates duty vindicated from the exceptions made against both by Richard Kingsnoth, in a late book of his entitled, The true tything of the Gospel-ministers / by Daniel Pointel ...	Pointel, Daniel, d. 1674.	1657 (1657)	Wing P2741; ESTC R4455	113,893	137

covenant they were once received into and from that Church membership that flowes from thence yea when we suppose the evidences for the contrary are full and not onely not yet soundly answered by any but not answerable we in this speak our very mind And we desire you to believe us when we professe our selves amazed to see what miserable shifts you are put to establish the Foundations of the contrary side Timetis dicere non Baptizentur ne non solum facies vestrae sputisinficiantur virorum verum etiam Capita Sandaliis muliercularum comminuantur Aug. contrà Julianum l. 3.5 〈◊〉 enim illi trati lavacrum regenerationis remissionis peccatorum audent negare ne hoc Christianae aures ferre non possint 2. de peccat origin 1 Tim. 4.8 Gen. 17.7 8 ●0 Gal. 5.3 it grieves us to see some of you for this end to revive Pelegianisme by denying original sin yet Pelagius durst not deny Infant baptisme for all that though often put to it Aug. tells us what would have become of him if he had he would have been in danger of mens spitle and Womens Scandals if he had Christian ears could not endure such a thing to see your self and many others of you to hold original sin universally remitted to al mankind by a general Covenant strang this to us that there should be a Covenant remitting sinnes which hath no condition on mans side and that all the damned should have one sin remitted to them when they have none else the very best of you seem to us to be left to sad plunges by denying Infants the benefit of our special Covenant who with us and you hold original sin and with us against you deny its univeversal Remission when they know not what to say concerning the hope of any Infants salvation but leave them to God that is in effect contentedly give them all up to Hell That distinction of Spiritual promises to the Spiritual seed only Fleshly promises to the Fleshy-seed is verily to us an amazement it overturnes the Foundations of Divinity we verily believe that the same thing that gives us a Covenant Title to the Kingdom of Heaven gives us a Covenant Title to a piece of bread that Spiritual and temporal blessings dispensed by way of promise to a particular person flow from one and the same Covenant that 't is Godlinesse hath the promise of this life as well as of that which is to come that God puts them both together in the Covenant with Abraham and his Seed that I will be their God is exceedingly more then I will give them the Land of Canaan that God did not mocke the Servant among the Jews and the Proselytes when he gave circumcision as a sign between them and him when he intended that on his part it should signify nothing that God would never make man a debter to him in the sign of the mutual Covenant who by the same Covenant and sign of would make himself a debter of nothing to man that unbelief would never have kept the Jews Hebr. 3.19 whose carkasses fell in the wildernesse from entring into the Land of Canaan and Idolatry with other sins would never have cast them out again if Canaan had belonged unto them meerly as the Fleshly Seed of Abraham if the same Faith which was the condition of the Heavenly Canaan were not also the condition of the Earthly that Abraham is in vain made a pattern of justification to all Nations if what was done in him was singular and rested in his person if circumcision were a seal of the Righteousnesse of Faith to him and to him onely Rom. 4.11 we conceive the Apostle excludes such phancies in his own expresse words he received that he might be a Father and what is this that he might be a Father he explaines himself that righteousnesse might be imputed to them also I would hazzard any ill consequent might be soundly drawn from the Doctrine of Infant Baptisme then venture any one of these things they are verily in our eyes monstrous imaginations of dreaming men al of them to us it seems a certain truth that spiritual promises to the Fleshly Seed of Abraham were a part and the chiefest of Abrahams blessing that this is come on the Gentils through Jesus Christ Gal. 3.14 Rom. 11.16 that if the root be holy so are the branches is a truth universally verified of Jew Gentile where God puts our Childrens names into the Sealed Indenture of Covenant between us him we dare not be so blasphemous to God unnatural to our Children as to blot out their names again these are our very thoughts we shut our eyes against no light but have weighed what is alledged on the behalf of your cause in the ballance of our most impartial judgement according to Scripture and find it light and our Request to you is if you must suppose us to erre in judgement the Lord reveal even this unto you that yet where our conversation is orderly according to the Gospel you would spare our hearts which are to be judged by a Severer one that knows them better and their secrets then you do Rom. 2.16 That you would remember what benefit your self once received in your most zealous following of such as we are and would conclude it possible that others may have the same benefit in their conscientious attendance upon us now and so out of gratitude charity and wisdom to stand out of the way of that curse which is wont to be the portion of them that heave at that burdensome stone Zech. 12.3 1 Thes 2.16 who hinder the Preaching of the word to ignorant carnal ones that they may be saved the objects of so much pitty and compassion and if it be their stubbornenesse that they will not follow your assemblies yet let them be brought to Christ anywhere and do you rejoyce with us at such powerful experiences of mercy and do not envy us why should you seek to destroy us by Petitions Remonstrances Practices Do not do so it will not turn to your account if you must divide carry it no further then needs must if you cannot have to do with us P. 6. as much as it were comfortable that you did and we take it to be your duty yet resolve not to have nothing to do with us nothing is a hard word and Actions suiteable to such words are harder no dealing was high arrogance in the Jews Jo. 4.9 even against Samaritans Christ sets us there a more merciful Example there is love pitty Prayer doing good speaking well furthering one another in what we agree debating what we differ in with ingenuous opennesse humility These are better then nothing to do Rom. 3.13 14. and meekenesse if we must speak amisse of wayes be we tender how we speak amisse of persons a great sumptome of an high inward Feaver is a black fowl rough tongue David and Paul