Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	promise_n	seed_n	2,290	5	8.4156	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45681	Infant baptism God's ordinance, or, Clear proof that all the children of believing parents are in the covenant of grace and have as much a right to baptism the now seal of the covenant, as the infant seed of the Jewes had to circumcision, the then seal of the covenant / by Michael Harrison ...	Harrison, Michael, Minister at Potters-Pury.	1694 (1694)	Wing H905; ESTC R9581	26,416	65

Covenant that he should condescend to make a Second Covenant a Covenant of Grace with lost Sinners 2. Ex parte Abrahami Abraham and his Seed stand on the other side of the Covenant with thee and thy seed after thee This Seed of Abraham is to be limited according to Scripture not in Ishmael nor his Seed by Ketura but in Isaac shall thy seed be called Gen. 21.12 Abraham had a two-fold Seed 1. A Natural Seed by Generation which are Abraham's Seed by promise Rom. 9.7 8. Neither because they are the Seed of Abraham are they all Children but in Isaac shall thy seed be called 2. A Spiritual Seed and these were either the Proselited Gentiles under the Law who did believe in and worshipped the God of Abraham and so were by Circumcision the then Seal of the Covenant taken into Abraham's Family or else all Believers under the Gospel who though they are not of Abraham's Natural Posterity are yet Abraham's Spiritual Seed Rom. 4.16 Therefore it is of faith that the promise might be sure to all the seed not only that which is of the law viz. the Jews but to that also which is of the faith of Abraham who is the father of us all i. e. the Gentile Believers So Gal. 3.29 By both which places the Apostle assureth the Gentiles That if they are by faith transplanted into Christ then were they Abraham's seed and might claim all the Promises and Priviledges of the Covenant made with Abraham as if they had been Abraham's Natural Seed by Generation from Isaac 2. Here is the duration of this Covenant an everlasting a perpetual or an eternal Covenant a Covenant to last for evermore so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolam properly signifies This Covenant was not to be taken down by Moses no nor by Christ but was that everlasting Covenant which was ratified and sealed with the Blood of Christ Heb. 13.20 3. Here are the Conditions of this Covenant on God's part I will be to thee a God which carries in it all manner of Temporal Spiritual and Eternal Blessings as Pardon Sanctification and Eternal Life Psal 144.14 15. And on Abraham's part he and his Seed were to be the Lord 's peculiar People to walk before God in holiness and sincere obedience Gen. 15.1.17.8 9 10. Doct. That Covenant of Grace which God made with Abraham of which Circumcision then was and Baptism now is the Seal is a Covenant in which all Believers and their Children are comprehended In speaking to this Doctrine I shall by Divine assistance do these five things 1. Briefly shew you the nature of the Covenant of Grace 2. Prove this Covenant made with Abraham to be a Covenant of Grace 3. That Circumcision then was and Baptism now is a Seal of this Covenant 4. All Believers are in it 5. That all the Infants of Believing Parents are in this Covenant and have as much a right to the now Seal of the Covenant which is Baptism as the Infants of the Jews had to the then Seal of the Covenant which was Circumcision 1. The nature of the Covenant of Grace The Covenant of Grace is God's gracious Promise of delivering from a state of Sin and Death and bringing into a state of Salvation by Jesus Christ all that by faith fly to and lay hold on him In which Covenant we may take notice 1. The Parties in covenant God is on the one part of the Covenant and Believers and their Children on the other part as has been proved 2. That on our part Christ is the principal Head and Representative in this Covenant for this Covenant was made with Christ as the Second Adam and in him with all the Elect as his Seed Gal. 3.16 Rom. 5.15 to the end Isa 53.10 11. 3. Jesus Christ is the Mediator of this Covenant 2 Tim. 2.5 4. Herein God promises Life and Salvation to all Believers 1 John 5.11 12. 5. The Condition of the Covenant on our part is Faith Mark 16.16 6. Herein the Holy Spirit is absolutely promised to work Faith and all other Graces in us Prov. 1.22 Ezek. 36.27 and the first graces of Conversion is absolutely promised us without any respect to the will of man Ezek. 36.25 26. This Covenant God made with Abraham was a Covenant of Grace it must either be a Covenant of Works or a Covenant of Grace but a Covenant of Works it is not for that requires personal perfect Obedience from all and in case of sin lays the Sinner under an curse Gal. 3.10 12. Rom. 10.5 It is a Covenant of Grace as is evident 1. This Phrase I will be thy God and you shall be my people is never found but in a promise of the Covenant of Grace as Gen. 15.1 Exod. 29.45 Jer. 24.7.31.33.32.37 38 39. Ezek. 11.18 19 20.34.22 23 24 25.37.23 Zech. 8.8 2 Cor. 6.16 Rev. 21.3 2. It was the Covenant of Grace for it 's an Everlasting Covenant which is a property of the Covenant of Grace 2 Sam. 23.5 Heb. 13.20 3. It 's a Covenant of Grace for we find that in all After-discoveries and Repetitions of the Covenant of Grace the Spirit of God hath respect to this as Deut. 29.10 11 12. Psal 105.42 Acts 2.39 4. It was a Covenant of Grace for Circumcision the Seal of it was a Gospel-ordinance Rom. 4.11 it was a Sign and Seal of the Righteousness of Faith i. e. of Christ 5. It 's a Covenant of Grace for that Phrase I will be to thee a God contains all Gospel-blessings in it Heb. 11.9 10 13 14. Gal. 3.18 6. Many Scriptures testify it was so Micha 7.19 20. Luke 1.72 73 74. 3. That Circumcision then was and Baptism now is the Seal of this Covenant That Circumcision then was a Seal is evident Gen. 17.10 Rom. 4.11 Whoever would be a visible Church-member must be circumcised Circumcision is now abolished by Christ Eph. 2.15 1 Cor. 7.19 And Baptism now serves to the same purpose whoever will be a Member of the Christian Church must be baptised there 's no change in the Covenant only the Rite of admitting Members is changed Matth. 28.18 19. Acts 2.41 Col. 2.10 11 12. 4. All Believers are in this Covenant this is abundantly evident Rom. 4.11 12 13 14 15. Gal. 3.29 The Covenant was made with Abraham as a Believer and with all Believers as well as him Persons may be said to be in covenant in a twofold respect 1. Internally and invisibly as united to Christ living Branches knit to Christ by a vital union and thus only the Elect are in covenant The Covenant thus considered is not the ground of Baptism if we must baptize none but such as are vitally in Christ then must we baptize none because tho we see the outward profession we do not know who belong to the Election of Grace 2. Persons are externally and visibly in covenant Deut. 29.10 11 12 13. Thus all who profess Christ Tares and Wheat wise Virgins and foolish Matth.

25.1 2 3 4. This is the ground of Baptism we do not baptize persons as the Elect of God or Infants as the Infants of the Elect but as making a visible and credible profession of Religion so the Apostles did presently baptize such as did profess repentance towards God and faith towards our Lord Jesus Christ Act. 2.41 Simon Magus in barely professing to believe in Christ was baptised Thus all those who visibly profess Christianity and are baptised in the name of Christ and do not scandalous Sins notoriously contradict their Profession are to be accounted Believers in Covenant and their Children to be baptised Ezek. 16.20 21. 3. That all Infants of such believing Parents are in the Covenant of Grace and have as much a right to Baptism the now Seal of the Covenant as the Infants of the Jews had to Circumcision the then Seal of the Covenant This is the principal thing designed from this Text. There are you know a sort of restless people amongst us who are perpetually letting fly and with great indignation spurning at Infant Baptism telling you your Infants have no right to the Seal of the Covenant and thereby tempt you to be cruel to the Children of your own Bowels setting them among Pagans and Infidels Therefore I hope it will be an acceptable service to plead the Cause of your poor Infants who cannot yet speak a word for themselves to assert and prove their right to the Covenant and the initiating Seal thereof which is Baptism I hope to find very few amongst you who will join with the Enemy of Infants but rather put to a helping hand to restore them those Priviledges God allows them In speaking to this I shall 1. Lay down some Conclusions to clear the Doctrine of Infant Baptism 2. Prove the Doctrine by several Arguments 3. Shew the dangerous Consequence of denying Infant Baptism 4. Answer Objections 5. Prove that Dipping over head in baptizing in these cold Countreys is no Ordinance of God but a grievous Sin CHAP. I. Containing five Introductory Considerations very needful for the right understanding the Controversy of Infant Baptism 1. COnsider that a Doctrine or Practice may be proved to be of God two ways 1. By the express words of Scripture as the Resurrection of the dead may be proved from such a Text as cannot be denied by any that own the Scripture to be God's Word as John 5.28 All that are in the grave shall come forth 2. Or from Evident Consequences drawn from Scripture then have we the mind of Christ when we have the right meaning of Scripture thus Christ proves the Resurrection to the Sadduces Luke 20.37 38. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord The God of Abraham the God of Isaac and the God of Jacob God is not the God of the dead but of the living Now this Scripture doth not prove the Resurrection in direct terms but remotely and by consequence How little satisfaction would this Text have given our Modern Anabaptists if they had been present at the Dispute between Christ and the Sadduces would they not have reprov'd Christ for his Impertinence We will not believe the dead will rise unless we have a plain Text would not these men have reported abroad that Christ could could not prove the Resurrection Thus they deal with us at this day We challenge you say they to prove Infant Baptism to be God's Ordinance bring us a plain Text and we will believe Now if we prove Infant Baptism as plainly as Christ proved the Resurrection then it is certainly God's Ordinance and we are bound to own it Most we believe nothing but what we have totidem verbis in just so many words in Scripture then how shall we prove the first day of the Week to be the Christian Sabbath That a Woman may come to the Lord's Table That a Christian may be a Magistrate 2. Observe That a mind prepossessed with Error and Prejudice that is not seeking Truth but only something to defend their present Embraced Opinions will not be satisfied let the Text be never so clear or the Argument never so firmly built upon Scripture but will still be inventing some shift or other to ward off the force of any Text or Argument This is evident in the Example of the Sadduces beforementioned we find indeed Christ silenced them but we do not find so much as one of them convinced and brought off to a sound mind Men are generally so fond of their Errors that when they are beaten out of one hold they fly to another 3. Those Doctrines which were clearly revealed and fully confirmed in the Old Testament though little or nothing be said of them in the New Testament and were never repealed are yet to be owned received and believed as if much had been said of them in the New Testament the whole Scripture is God's Word and what need of proving the same thing twice unless the Authority of the Old Testament were questioned this is evident in the lawfulness of a Christian Magistracy in an Oath before a Magistrate and making war upon a just occasion There is so little said of these things in the New Testament many of the Anabaptists have denied them yet these being fully setled and confirmed by God in the Old Testament are to be owned though little be said of them in the New Now this is the case of Infant Baptism The Question is not by what Sign but at what Age persons are to be admitted into the visible Church Now this was fully determined in the Old Testament That Infants at eight days old were to be admitted Members of the Visible Church and suppose little be said of it in the New Testament it is because there was no need of it this truth having been once setled in the Old Testament and never repealed 4. Those Doctrines which were once throughly setled in the Old Testament and never called in question by any in the New there was no occasion given to speak of them again We find that what was but darkly hinted in the Old Testament and much questioned in the New is fully cleared and much is said of it as that glorious Doctrine of Justification by the imputation of the Righteousness of Christ This was very darkly hinted in the Old Testament and very much opposed by Legal Preachers in the New Testament therefore much is said in the New Testament to clear it But Infants right to the Covenant or to Church-membership there was much said of it in the Old Testament and it was neve● denied or called in question by any in the Apostles days they were setled and had had peaceable possession of their Priviledges ever since Abraham's time Had any in the Apostles days scrupled in Infants Right very much would have been said of it for the Jews who tenaciously adhered to their old Priviledges would never so silently have suffered their Children to be cast