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faith_n circumcision_n righteousness_n seal_n 13,716 5 9.8320 5 true
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A70556 A briefe or generall reply, unto Mr. Knuttons answers unto the VII. questions, about the controversie betwen the Church of England, and the separatist and anabaptist briefly discussed. By John Mabbatt. Mabbatt, John. 1645 (1645) Wing M112; ESTC R223722 35,933 39

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his seed after the flesh First upon this ground that the whole Land of Canaan should be theirs 2. The Act in the Institution to be done is to Circumcise the fore-skinne of the flesh 3. The subject there Males eight daies old and all in his house are bought with his money 4. Is the Covenant to which Circumcision in the Institution stood in relation unto i● was that Covenant that had the promise upon Condition laid down to be enjoyed by them as they were obedient and threatned a curse to the breakers of it Vers 14. Rom. 2.25 Gal. 5.3 But there is another Covenant mentioned Gen. 17.19 which is called the New Covenant as the Apostle saith in the Galatians are the Two Testaments and as Isay 51.32 33. Compared Heb. 10.16 Heb. 8.13 So then the Covenant of God mentioned to Abraham in Isaack I will establish my Covenant in thy seed as of one which is Chist Gal. 3.16 which holds out cleerly two distinct Covenants one had referrence unto Abraham and all his seed after the flesh the other of Isaack and that was only in Christ of whom the Scripture speakes That God would give Christ for a Covenant Isai 42.6 Circumcision is cleer to have appertained only unto the first that which gendered unto bondage as the Apostle saith in Act. 18.10 11. to them that would have brought in Circumcision upon the Disciples the Apostle calls it a yoake that wee saith hee nor our Fathers were able to beare Now there cannot be the same Annalogy of Reason of Baptisme as of Circumcision the Institution of Baptisme is not expressed upon no such 1. Ground 2. No such Act. 3. No such Administration 4. No such Subject as Children 5. In relation to no such Covenant to which Circumcision stood in relation unto Ob. Abraham received Circumcision the seale of the Righteousnesse of faith therefore it seems that Circumcision was a seale to the Covenant of grace Rom. 4.11 A. Abrahams Faith was not imputed to him for Righteousnesse because he was Circumcised nor because he should be Circumcised for it was imputed to him when he was uncircumcised Rom. 4.10 And the most can be said is that of him only Circumcision may be said hee received the Signe of Circumcision as the seale of the Righteousnesse of Faith though it be doubtfull he did so but only as he should be the Father of the faithfull under Circumcision for the reason the Apostle gives is That he might be the Father of all that Beleeve both of the Circumcision and uncircumcision as the eleventh and twelfth vers of the fourth of the Romanes doth plainly import and none did receive it as the Father of the Faithfull as Abraham did Againe that which ties or holds a man under a yoake of Bondage wherein he cannot but sinne as Circumcision binds to observe the whole law and so long as a man is under the Law he is under sinnes power and Dominion that it binds under a yoake Gal. 5.3 Rom. 7.5 such a thing as this cannot have the same Annalogie of Reason with Baptisme to Beleevers internally and spiritually to signifie remission of sinnes and Mortification of the flesh Rom. 6.3.6 Phil. 1.7 1 Pet. 3.21 Baptisme meanes something Circumcision did not therefore comes not in the room of circumcision for it hath to do with a subject hath faith Mar. 16.16 Further the Christian Beleevers have no cause to complaine that their Children are not as the Jewes Children were under the Law of Circumcision in which they were under a yoake they nor their Fathers were able to beare Act. 15.10 2. Nor no cause to complaine that their Infants are not taken into Baptisme before actually they doe beleeve First because God hath put beleeving and Baptisme together Mar. 16.16 Secondly because God hath not laid it downe to us in his Word Childrens Baptisme Thirdly because Baptisme is then rightly injoyed when by faith the subject a beleever participates of Christ in his death and Resurrection Rom. 6.3 4. Fourthly if there were any outward priviledge barely in partaking of the Ordinances of Baptisme for Children of beleevers the Word of God must shew it to us but the Word of God tells of no such thing to any barely to pertake of the outward Ordinances simply in the outward Administration of it without faith he that beleeves and is Baptized shall be saved but if they have not faith the Word tells us they may be in the gaell of Bitternesse and the bond of iniquity with Symon Magus Act. 8. though outwardly he had been Baptized Ob. But if the Infants of Beleevers be not baptised now as well as the Infants of the Jewes were Circumcised then the grace and favour of God is more obscured and straite and lesse testified then to the Jewes A. No it is now like it self in manifestation and let none say it is obscure when God saith it is light take heed of calling Light darknesse and darknesse light there is a woe pronounced against such God is not now holding out himself to us in shadows but in substance in the manifestation of his Son Jesus Christ 2. Cor. 3.17 18. And neither it were not to obscure the light of Gods grace come by Christ to shut it up in the womb and the cradle where nothing can be said of it be not to obscure it and a great indignity offered unto Jesus Christ to say in that his Word hath not commanded Infants baptisme the grace of God is obscured Ob. But Christian Infants are in the Covenant of grace as well as the Children of the Israelites good reason therefore the seales of the Covenant should not be straitned nor made narrower then Circumcision was A. God instituted a Signe to the Jewes to passe only upon the Males and only on them observed so the institution of Baptisme takes in the subject upon Faith and repentance and no larger can this be then the institution gives it forth to be God exempted the Females under the Law from a signe of that Covenant with the Jewes yet of them belonged unto the Covenant of grace of whom the Apostle Peter speaks of those holy women which trusted in God 1 Pet. 3.5 and so were such of their females in the Covenant of grace without the Signe or Seale to it And as by his Word he hath not instituted Baptisme to Infants there is no warrant for it and the doing of it without a command can be but Will Worship and though it be granted that of the Children of Beleevers they are that doe belong to the Covenant of grace yet all their Children doe not and who they be of them that doe it cannot be in their Infancy knowne unto us nor it is not barely the belonging to the Covenant of grace so doth all afarre off as many as the Lord our God shall call yet these are not to be baptized till they are called Ob. The place alledged 1 Cor. 7.14 Your Children are holy if but one person in the
marriage estate the man or the woman be Beleever their children are holy as belonging to the Covenant of grace A. This cannot be affirmed unlesse they will say all the Children of Beleevers are holy as belong unto the Covenant of grace but that is false for Beleeving Abraham had an Ismael a beleeving Isaac an Esau Againe to affirme all the Children of Beleevers are holy as belonging unto the Covenant of grace is false unlesse they will say those that are in the Covenant of grace may fall out of it which is to hold the errour of the Arminians contrary to this Scripture Josh 13.1 Philip. 1.6 and hee that hath begun the good worke will perfect it 3. If it be said their Children are holy as belonging unto the Covenant of grace they must distinguish and know which of them be such or else the seal of the Covenant Baptisme cannot be administred upon them 4. Or else they must bring the Word of God that saith plainly they are so holy to pertake of Baptisme within that place is no such thing expressed 5. It must be made out so holy belonging unto the Covenant of Grace as they are so by calling and have faith or else all afarre off who belong unto the Covenant of grace yet not called for implicite respect unto them Baptisme shall be Administred upon all the world without any calling or respect of faith in any the Argument taketh part with this having not a word of Christ to speake for it Ob. Infants are capeable of the thing signified by Baptisme therefore they may have it A. If they are capable it is by Grace and not by nature and till their capeablenesse by grace be manifested nothing is said if it be said they are capable by nature then are all children it is said many such belong to heaven But who that many be must be knowne Christ as God knew all things when hee said such all children none can say he meant Christ is said to blesse them and lay his hands upon them Children were brought unto him yet it is not said he baptized them for it is said Christ himself baptized none Joh. 4.2 and the Disciples are said to forbid them that brought little Children unto him which if Christ had used to baptize them they would not have forbid the bringing of them and none of these things in the least proves Childrens Baptisme Ob. It cannot be infallibly discerned which man hath true grace and is elected we may and ought to judge very charitably upon an exact profession and so upon a bare profession A. It doth not follow therefore upon no profession that this Ordinance must passe and to say the faith of the Parents may warrant their Children Baptisme then the faith of Parents may warrant their Children to pertake of the supper of which saith the Apostle let every man examine himself and so let him eate 1 Cor. 11.28 and in Rom. 10.10 hee saith with the heart man beleeves to righteousnesse and with the mouth confession is made to salvation it is neither with the heart nor the mouth of another Ob. But those Pharisees teach and Baptize Repent and Beleeve and be baptized is meant of such who were of riper yeeres A. The Institution speaks of no other and we must hold unto the words of Christ and not hearken unto the vaine Consciences of men and Arguments made up from Antichrist Apostacy nor false Premizes drawne from the Jews as what a false thing is this to say of the Jewes The faith of the Parents applying the Righteousnesse of Christ to themselves by their Circumcision it made their Children to be borne Jewes by nature the beleeving Jew could not apply the righteousnesse of Christ to him for his Circumcision for his Circumcision stood in relation to the old Covenant to be done away and bound him to the Law for Righteousnesse by that Gal. 5.2 3 4. though not as a Beleever yet as he had by Circumcision relation unto it so he was under the Obligation to the first Covenant to worke for righteousnesse so far was Circumcision remote to it as for him to apply the Righteousnesse of Christ to himself by Circumcision and their Children were borne Jews in the flesh and not by faith propagated Jewes which if so then Beleevers children of the Gentiles would be borne Jewes now in the flesh whereas the Jewes are properly said to be outwardly Jewes in the flesh only and by faith a Jew is one in word and that of the Spirit Rom. 2.28 29. and till they have Faith they are not so accounted Gal. 3.9 As for aledging whole housholds were baptised there is no mention made of any Children there were baptized nor that there were any Children in those housholds mentioned but in Act. 18.8 it is said Crispus the chief Ruler of the Synagogue beleeved in the Lord with all his houshold the thing could not be affirmed of Children Ob. Out 1 Cor. 10.2 that the Apostle makes there passing under the Cloud and and throughout the Red sea a Tipe of Baptisme A. To bring it in a Tipe of Children Baptisme is false and would take away the force of the Apostles Argument for which he brings it admonishing and advertising those that partake of outward priviledges by their examples that they fall not into the same sinnes read from the 6. verse to the 12. of that 1 Cor. 10. Chapter Now it was not any thing pertaining unto Children the Apostle meanes who could not be forewarned by their examples nor receive his admonition he affirmes of what subjects he speakes to as the end of this his saying 15. vers I speake as unto them which have understanding judge ye what I say Ob. And for that aledged 1 Pet. 3.21 that the Apostle makes Noahs Arke a Tipe of Childrens Baptisme A. To tipe out that in the Gospel we have not the Antitype following is unsound for how Baptisme should answere this figure in Children cannot be made act who are not capable of it not having understanding to conceive of it for they are such have Faith the confident demand of a good Conscience claimes in God salvation through the death and Resurrection of Jesus Christ Ob. Baptisme hath been effectuall to produce Mortification and Vivification in many as divers good people can witnesse which it should not have done if God had not approved of pedo-baptisme A. It is denied Baptisme doth not in it self produce Mortification and Vivification in none for if it did it should cease to be a Signe and become the thing signified Baptisme is but a signe of that invisible grace we have in Christ remission of sin and mortification of the flesh that by the power of Christ the sinfull body of the flesh is put off and by the vertue of Christs resurrection we revive and live unto God Christ the Power of life from God producing this in every beleever to which Baptisme is a signe Joh. 1.11.15 Rom. 8.11.13 Collos 2.10 11