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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A62867 An examen of the sermon of Mr. Stephen Marshal about infant-baptisme in a letter sent to him. Tombes, John, 1603?-1676. 1645 (1645) Wing T1804; ESTC R200471 183,442 201

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But here is no mention of our Infants graffing in Answ. We must not teach the Lord to speake but with reverence search out his meaning there is no mention made of the casting out of the Jewish Infants neither here nor elsewhere when he speakes of taking away the Kingdome of God from them and giving it to the Gentiles who would bring forth fruit no mention of the Infants of the one or of the other but the one and the other for these outward dispensations are comprehended in their parents as the branches in the root the infants of the godly in their parents according to the tenor of his mercy the infants of the wicked in their parents according to the tenor of his justice There are sundry things in this passage you would have to be marked that deserve indeed to be marked but with an Obeliske not with an Asteriske as 1. That you oppose personall inherent holinesse to derivative as inconsistent The truth is the holinesse the Apostle speaks of is first in respect of Gods Election holinesse personall and inherent in Gods intention He hath chosen us that we should be holy Ephes. 1.4 Secondly it is also holinesse derivative or descending not from any Ancestors but from Abraham not barely as a naturall father but as a spirituall father or Father of the faithfull and so derived from the Covenant of grace which passed in his name to him and his seed And lastly it shall be inherent actually being communicated by the Spirit of God when they shall be actually called But this is such a kinde of holinesse as is more then you mean to wit not only an adherent or relative holinesse which they have by enjoying outward Ordinances but also inherent by faith whereby they a●e holy as the root that is Abraham the father of the faithfull 2. Whereas you make it the case of any believers to be a holy root to their posterity especially in the following words when you say The infants both of the Jews and Gentiles for these outward dispensations are comprehended in their parents as the branch in the root the infants of the godly in their parents according to the tenor of his mercy the infants of the wicked in their parents according to the tenor of his justice Master Blake pag. 8. more plainly The branches of Ancestors are roots of posterity being made a holy branch in reference to their issue they now become a holy root This is not true for in the Apostles resemblance Abraham only is a holy root or at most Abraham Isaac and Iacob in whose names the Covenant runs No other man though a believer is the father of the faithfull but Abraham And the body of believers is compared to the Olive and each believer to a branch that partakes of the root and fatness of the Olive tree not in outward dispensations only as you speak but also in saving graces which is mainly here intended I remember Master Thomas Goodwin who hath handled this matter of Pae●obaptisme by spinning out similitudes and conjectures fit indeed for the common people that are more taken with resemblances then Syllogismes rather then with close arguments indeavoured to infer a kinde of promise of deriving holinesse from believers to their posterity out of the similitude of an Olive and its branches compared with Psal. 128.3 c. but it is dangerous to strain similitudes beyond that likenesse the Holy Ghost makes It is a tedious thing to Auditors that look for arguments to be deluded with similitudes and conjectures 3. Whereas you alluding to the words of the Apostle v. 28. that the Jews were beloved for their fathers sake carry it as if this were true of any believing parents the Apostle meanes it of those fathers only in whose names the Covenant was made especially Abraham called the friend of God Jam. 2.23 and the father of the faithfull Rom. 4.11 and in reference to the promises made to them they are beloved and therefore it is added ver 29. For the gifts and calling of God are without repentance Lastly you say That the infants of the wicked for these outward dispensations are comprehended in their parents according to the tenor of Gods justice I intreat you to consider whether this speech do not symbolize with the tenet of Arminius in his Antiperkins on the fourth Crimination and in the end of his Treatise where he maketh the cause why the posterity of some people have not the Gospel to be their forefathers fault in refusing it Against which you may see what Doctor Twisse opposeth in both places and Moulin in his Anatomy of Arminianisme cap. 9. And thus it may appeare that you have very much darkened this illustrious Scripture by applying that holinesse and insition to outward dispensations only in the visible Church which is meant of saving graces into the invisible by faith and made every believer a like root to his posterity with Abraham to his seed I Am now come to your principall hold you say And yet plainer if plainer may be is the speech of the Apostle in 1. Cor. 7.14 The unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children uncleane but now they are holy By the way Because you acknowledge in the Margin page 24. that signifies to as well as in and you conceive it may be here read in or to as well as by and though our translators following the vulgar read by yet Beza dislikes that reading it might have done well in the citing of this text by you to have given some hint of that varietie But to follow you You say the plain scope and meaning thereof is this The believing Corinthians amongst other cases of Conscience which they had sent to the Apostle for his resolution of had written this for one whether it were lawfull for them who were converted still to retaine their Infidell wives or husbands You doe rightly here expresse the scope of the Apostle but you make another scope page 25. when you say We must attend the Apostles scope which is to shew that the children would be unholy if the faith or believership of one of the parents could not remove the barre which lies in the other being an unbeliever against the producing a holy seed which I shall shew in its place not to be the scope of the place but only this which you first give You then say their doubt seemes to arise from the Law of God which was in force to the Nation of the Jews God had not only forbidden such marriages to his people but in Ezra's time they put away not onely their wives but all the children that were borne of them as not belonging to the Common-wealth of Israel and it was done according to the Law and that Law was not a particular Edict which they did agree upon but according to the standing Law of Moses which that word there used signifieth and in