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A91845 The second part of the vanity & childishnes of infants baptisme wherein the grounds from severall Scriptures usually brought for to justifie the same, are urged and answered. As also the nature of the divers covenants made with Abraham and his seed, briefly opened and applied. A.R. May 3. 1642.; Treatise of the vanity of childish baptisme. Part 2 Ritor, Andrew. 1642 (1642) Wing R1541; Thomason E59_5; ESTC R3120 27,552 31

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Promises do onely belong under the terme seed for if it were otherwise then must they be comprehended Gen. 17. 7 8. under the terme thee And then the rest of the Phrase to wit and to thy seed would be in vaine and superfluous which to thinke were very irrationall But put case it be granted them to be fathers as they desire to be like to Abraham then must they be fathers of only such as beleeve and not untill they beleeve for according to the Tennor of this New Covenant and in the Gospell sense Abraham himselfe is father of none other nor otherwise And then are they Fathers of their owne Children no otherwise then they are fathers of Iewes and Turkes Children which is when they beleeve and not before and then let them baptize all such their Children warrantably Hence therefore I affirme that Puplicans and Harl●ts may be the seed and have as much right to Baptisme as any Beleevers seed or as any of Abrahams owne naturall seed for all and every of these must first repent and then be baptized Act. 2. 38. And upon the same termes may any yea the most wicked in the world and their seed be baptized for the partition wall being now broken downe the Gosp●ll knowes no difference betweene any but is to be Preached to every Creature in all the World and whosoever beleeveth and is Baptized shall be saved Mar. 16. 15 16. And go make Disciples all Nations baptizing them Mat. 28. 19. For to Christ Iesus neither Circumcision avayleth any t●ing nor uncircumcision but a new Creature Gal. 6. 15. And if any be Christs then they are Abrahams seed and Heires according to Promise Gal. 8. 29. And no otherwise ought any to challenge to be the seed or to have inte●rest to the Promise or grace of the Gospell All which considered I then demand of them in cold blood how they themselves doe become Abrahams seed They will say onely by Faith Then dare I say their Children must become the same seed by the same way and no other for Abraham hath not two sorts of seeds in the sence and acceptation of he Gospell They further reason from the equity of Circumcision thus As Infants then by Gods allowance received that Seale of the Covenant so by proportion why not this now of Baptisme To which I answer God commanded Abraham to circumcise all the Males in his House and every Male Child at eight dayes old as well he that was borne in his House as he that was bought with money of any stranger that is not of his seed Now it was both right and equall that Abraham should do herein as God had commanded him and it had bin sinfull for him to have done otherwise more or lesse And so likewise it is right for us to do as God hath commanded us to do and no otherwise The question then is where the Institution for the baptizing of Infants is If they say that to Abraham I answer that was to circumcise not to baptize that all his Males not his Females that all borne in his house or bought with Money at eight dayes old If they ground it from this Institution then must they observe it in every thing for so did Abraham who had sinned in doing otherwise in any thing But here say they we have another Institution to Baptize all Nations Mat. 28. 19. To which I answer then ought they to observe that Institution which is first to make Disciples and then to Baptize them so made For so is the Institution and no otherwise But here they say it is not any where forbidden to Baptize Infants To which I answer that it is as much forbiden as it was forbiden Abraham to circumcise his Females for it is not said to him thou shalt not circumcise thy Females nor thou shalt not circumcise any other save such and such nor onely these and these And whosoever therefore was not included in the Institution was excluded for else might Abraham lawfully have circumcised also all the Males of his Beasts as his Camells and Asses for this is not otherwise forbidden him They further say That Infants now being as capable of Baptisme with all its significations as Infants then were of Circumcision they see no reason but they may as well be Baptized as the other were circumcised To which I answer if they meane by capable Faith and Repentance which is required of every meete Subject as before was shewed in this sense they are not capable but if they meane although they be Infants yet they may be baptized in water and are as capable to indure it as Infants then were to be circumcised To this I answer and say that so are all Infants in the world capable of Baptisme and so all Infants from Adam to Abraham were capable of Circumcision I demand of them why these were not circumcized they will say because Circumcision was not then commanded but as soone as it was commanded it was done Then must wee baptize Infants when wee are commanded to do it and not before Notwithstanding their being thus capable thereof with all its significationss Object God gave to Infants Circumcision which was a signe and seale of the Righteousnesse of Faith and Regeneration Gen. 17 11. Rom. 4. 11. And wee know God giveth no lying signe nor sealeth a Covenant to any Persons that are not therein Therefore Infants are in the Covenant have Faith and Regeneration and so ought to be baptized now as well as circumcised then Answ It is true that God giveth no lying signe nor sealeth to any persons that they are in the Covenant when they are not therein And therefore seeing that Ismael was Circumcised after that God had declared and made it knowne that he was not in the Covenant Gen 17. 18. 19 20 21. It must thence follow that Circumcision was not by God ordained nor by Abraham understood to be to the persons circumcised a seale of their being in the Covenant and much lesse of their being in the Faith or Regenerated wherefore Gen. 17. 11. Rom. 4. 11. which this Objection is grounded upon of necessity must be understood as the Apostle there applyeth it to wit that the Circumcision which Abraham received both upon himselfe and seed was to him and them a signe and Seale that Righteousnesse should be not by the Law or Circumcision in the flesh but by the Faith which Abraham had when he was yet uncircumcised That He should be the Father of all those of many Nations which should afterwards b●leeve And that as faith was imputed unto him for Righteousnesse even so likewise it should be imputed to all Beleevers whatsoever whether they were Circumcised or not And that all these are and were to be the only heires and true feed to whom the everlasting Covenant and Promises of life are assuredly made and do properly and undoubtedly appertaine ver 3. 11 12 13 14. 16 17. 18. 22 23 24. And therefore Circumcision never was nor is