Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	abraham_n	call_v	canaan_n	1,554	5	10.1521	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86561	Diatribē peri paido-baptismoū, or, A consideration of infant baptism: wherein the grounds of it are laid down, and the validity of them discussed, and many things of Mr Tombes about it scanned and answered. Propounded to the consideration of the Church of God, and judgment of the truly religious and understanding therein. Together with a digression, in answer to Mr Kendall; from pag. 143. to the end. By J.H. an unworthy servant of Jesus Christ, and preacher of the Gospel to the congregation at Lin Alhallows.	Horn, John, 1614-1676.	1654 (1654)	Wing H2798; Thomason E729_3; ESTC R17948	148,371	168

and others have as substantially that profess and own not another baptizing Such seem to me to need rather to returne back again from that their Baptism then to press others to be baptized thereinto as if it was the necessary thing in which men are to have salvation 7. And indeed herein also Baptism and Circumcision agree That as that was the Note of distinction Circumcision I mean as witnessing the righteousness of the faith and obliging to the Law between the Church of God and all other people so as that all that were circumcised by vertue of that appointment of God were reputed the Israel of God according to profession though of different Tribes Nations and ways of worship as after happened between the ten Tribes and the two and so the Samaritans so as that though upon their erring from the Law and right form of worship they were no therein to be joyned withall yet upon sight of their errour and idolatry and renouncing it they might be received into unity of worship with them that rightly worshipped without a new urging or alteration of their former Circumcision although done in those times that they or their Fathers worshipped not aright according to the Law which it obliged So Baptism distinguishes and was at first the badge of distinction between the Church professing the faith of Christ and worship of God according to him and all others whether Iews or Gentiles not submitting to the Christian Name and Institution and such as retain that Name and profession and are baptized thereinto though in their particular beliefs and wayes of worshipping in that Name they have exceedingly erred and corrupted themselves from God yet need nothing for their having fellowship with those that worship aright in that Name but the renouncing and letting go their departures from Christ in their idolatrous and evil principles and practises without any altering or iterating their former Baptism So that the Analogy between these two is such as affords ground enough for arguing as the Apostle did in cases before mentioned it being a clear case that children are to be subjected to Christ and brought up in his nurture and admonition So that the less need of an express Command in a case so like to what was practised constantly before and which succeeded that of Circumcision too especially as to us Gentiles They being now to be taken by Baptism into Abrahams family or Church propogated by the holding forth of his faith who formerly were to have been not so taken in and joyned to them but by Circumcision Nor mattered it against this that they were for a time together in the Jewish Church for so was Solomon anointed during Davids life and raign and yet his Successour and so the Apostles who succeeded Christ in point of Ministration to the Church did yet minister somtime before his Ascension Nay there being no prohibition of this practise of taking in children in express or implyed terms it s as a silent confirming of that order in the following way of admission Yea his telling us that the Kingdom is of such as those little ones brought to him and express bidding his Disciples disciple all the Gentiles baptizing them amounts to little less then a positive express Order for baptizing them Now whereas it s objected further that Baptism and Circumcision pertain to divers Covenants Object The former to a Covenant made with Abraham and his carnal seed This is to Christ and his spiritual seed That was a Covenant of carnal promises and earthly enjoyments This a Covenant of spiritual promises and heavenly enjoyments therefore none should be admitted into the Christian Church but spiritual stones real believers As Circumcision was upon carnal Infants or natural children so should Baptism be upon spiritual Infants new-born babes in Christ I shall consider nextly by Gods assistance what substance is in it 1. The Covenant that God made to Abraham Answ whereto Circumcision was annexed as the signe of it was a spiritual Covenant containing most heavenly and spiritual promises As that in him and his seed should all the Nations be blessed Gen. 12.3 which the Apostle calls the Gospel preached to him Gal. 3.8 That God would be his God and the God of his seed and that he should be the Father of many Nations The former of which is the most spiritual promise set before the believing Gentiles 2 Cor. 6.16 to be their God A promise reaching beyond this life even to the state of Glory Whence Christ proves by this very priviledge of Abraham Isaac and Jacob That the dead shall rise even those dead persons Matth. 22.31 32. And the Apostle tells us that upon it is grounded or therein is contained Gods providing them the Inheritance it self even that City or state of Glory with his seed that as yet he hath not received or had not in his life time Far they died in faith not having received the promises Heb. 11.13 14 15 16. Yea what greater glory or priviledge is set before us Christians or shall be inherited by us in the New-Jerusalem then this He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 And they shall be his people and God himself shall be with them their God ver 4. And for the making him a Father of many Nations this the Apostle tells us takes in the spiritual Seed even all the believers through the Gospel or word of promise revealed to him and now more fully to us in Christ Jesus Yea at length the world Rom. 4.12 13. when they shall all remember and turn to God Psal 22.27 And sure his giving him Christ to be his Seed that all Nations should be blessed in and by vertue of union with him multitudes out of all Nations and in due season the generality of all the Nations to be his Seed was no carnal but a most spiritual blessing and so the Apostle sets it before the Gentiles as a most spiritual blessing to be the Seed of Abraham according to promise and to have him the Father of us all Gallat 3.29 Rom. 4 16 17. But we find that God promised to make him exceeding fruitful and to give him the Land of Canaan Object and this latter called the Covenant Psal 105.8 9 10 11. And are not these things carnal Answ 1 We may understand them carnally and spiritually both and both ways true God made him exceeding fruitful as a spiritual Father or as by the Word of promise given unto him and held forth by him and in his posterities many were born to the faith of him and by union with Christ who according to the flesh descended from his loins and was held forth in his faith or doctrine came to be his children who also are made truly Kings unto God And the Land of Canaan was not only nor so much the Land in its then estate for so neither he nor Isaac nor Jacob nor many of his seed had it in

their life times For he gave him none inheritance in it no not to set his foot upon Acts 7.5 They lived not to enjoy it for their portion and though his seed after the flesh had it and dwelt in it yet that was but a little while Isai 63.18 whereas in the Covenant it is given for an everlasting possession Therefore sure the Glory of Christs Kingdom in it is the thing mainly promised and so in the restauration of all things they shall possess it even the spiritual Seed when made new and in a new and glorious way in the New-Jerusalem when become the joy of the whole Earth 2. Though these promises were fulfilled carnally out of his loins naturally Kings and Princes came and many of his natural Seed had and dwelt in the Land yet that would not make the Covenant to be carnal for if promises of carnal mercies in a Covenant make it carnal then the Covenant in Christ now is carnal too for therein also is the promise of this life as well as of that that is to come 1 Tim. 4.8 Thence the Apostle Ephes 6.3 applyes that carnal promise of the Land of Canaan with a little alteration to children of the Gentiles now That thou mayest live long in the earth answers to that That thou mayest live long in the Land that the Lord thy God giveth thee Those temporal promises then cannot make it to have been a carnal Covenant no more then the adding of promises for the things of this life makes the Covenant in Christ a carnal Covenant Indeed the Mediation and Ministry of Moses as a Minister of the Old Testament given by him was exercised more immediately about those carnal promises as Deut. 28.1.14 As Types of the more heavenly things even as his Law was an injunction of typical carnal Services and ceremonial Observations Heb. 98 10. To which the Ministration of Christ and Mediation of better promises Heb. 8.5 6. is opposed as is evident throughout the Epistle and not to the Covenant and Promises made with Abraham to which Circumcision was first annexed 3. Though Circumcision obliged to the Observation of Moses Law when it was given yet as the Apostle tells us it was a seal not so much of the carnal promises as of the righteousness of Abraham's faith viz. That God would reckon them the Seed of Abraham and impute righteousness to them as to Abraham in so believing Rom. 4.11 12.23 So that the Covenant as circumcision was annexed to it as a Seal was rather as it was a Covenant of spiritual promises even as to such promises Baptism especially witnesses 2. The Seed of Abraham interested in and heirs of this Covenant are and were always not a carnal as such but a spiritual Seed Though a multiplication of his carnal seed also was promised in the Covenant as to his own particular yet the proper heirs of the Covenant in the righteousness of the faith that circumcision sealed were only a spiritual Seed the Sons of promise The Apostle is clear for this when he makes Christ the Seed to whom the Covenant or Promises were made and that is Christ personally and mystically Gal. 3.16.29 If ye be Christs then are ye Abrahams seed and heirs according to the promise And so in Rom. 4.12.16 Abraham is Father not only of them that believe being circumcised but of those that are Gentile-believers of the uncircumcision also They that are of the steps of the faith of Abraham whether circumcised or uncircumcised they are the Seed and the promise is sure to all them And what more plainly then that in Rom. 9.6.8 That not all that are of Israel therefore are Israel nor because they are Abrahams seed are they therefore children but the children of the promise they are counted for the seed that is They that are born of the promise or grace of God held forth in the promise or Gospel of Christ For in his death and resurrection the promise is said to be performed to us that was made to Abraham Acts 13.32 33. There is no branch in the Covenant of Abraham sealed and confirmed to all the natural seed of Abraham as their proper legacy and portion that God would not fail to give them absolutely no not in the things that were but external the Land of Canaan was not the portion of them all nor enjoyed by them nor fruitfulness in issue c. It s true all the outward mercies that the natural seed enjoyed yea their very beings of his off-spring were parts of the faithfulness of God to Abraham and they themselves were in a part the fulfilling of the Covenant to him But those things that Abraham hath heirs in after the Covenant heirs of the Covenant promises were not to the Seed after the flesh but after the Spirit Christ and his members 3. That Covenant made with Abraham is the same that the believers of the Gentiles are under and it s performed in them and to them In them as his seed in Christ to them as God is their God and they his people and shall have the New-Jerusalem and Canaan with him as they are blessed with him in remission of sins and righteousness And this flows from the former For if they be his seed and heirs then inheritors of his blessings Gal. 3.14 And if not so then not his seed and heirs if what they enjoy or are interested in are other riches then those given to him Indeed this is peculiar to him That he is Father of us all that believe even of many Nations and so that Christ in whom the seed is chosen and begotten is his Son according to the flesh and was to come of his seed after the flesh Though in this latter the peculiarity is not his from all others for many of his seed also had it with him but from multitudes of his seed and others that had not so But the Scripture is express That the uncircumcised Gentile-believers have interest in the same Covenant in other things in that it calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Body with the believing Jews and partakers of the promise in Christ graffed into the same root with them and partakers of the same juice and sap not of other but the same thence fellow-heirs and brethren Abraham being the Father of them all in respect of the Covenant Indeed the Administrations or holding forth of the Covenant and means for nurturing men up in the expectation and enjoyments of it in some beginnings were divers There the heirs were under the Law and all the seed of Abraham after the flesh were to be trained up in that way of bondage under types and shadows pointing to Christ but now under the Gospel-declaration in a plainer way and more spiritual with such Ordinances as are annexed and fitted thereto that Law of Ceremonies being accomplished so put to its period in the coming death of Christ Thence there is a difference