Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	abraham_n	faith_n	seed_n	2,728	5	8.2218	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63778	A discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by Jer. Taylor.	Taylor, Jeremy, 1613-1667.	1653 (1653)	Wing T316; ESTC R27533	53,917	65

Thou shalt be a father of many Nations Thy name shall not be Abram but Abraham Nations and Kings shall be out of thee I will be a God unto thee and unto thy seed after thee and I will give all the Land of Canaan to thy seed and all the Males shall be circumcised and it shall be a token of the Covenant between me and thee and he that is not circumcised shall be cut off from his people The Covenant which was on Abrahams part was To walk before God and to be perfect on Gods part To blesse him with a numerous issue and them with the Land of Canaan and the sign was Circumcision the token of the Covenant Now in all this here was no duty to which the posterity was obliged nor any blessing which Abraham could perceive or feel because neither he nor his posterity did enjoy the Promise for many hundred yeers after the Covenant and therefore as there was a duty for the posterity which is not here expressed so there was a blessing for Abraham which was concealed under the leaves of a temporall Promise and which we shall better understand from them whom the Spirit of God hath taught the mysteriousnesse of this transaction The Argument indeed and the observation is wholly S. Pauls Abraham and the Patriarchs died in faith not having received the Promises viz. of a possession in Canaan They saw the Promises afar off they embraced them and looked through the Cloud and the temporal veil this was not it they might have returned to Canaan if that had been the object of their desires and the design of the Promise but they desired and did seek a Countrey but it was a better and that a heavenly This was the object of their desire and the end of their search and the reward of their faith and the secret of their Promise And therefore Circumcision was a seal of the righteousnesse of faith which he had before his Circumcision before the making this Covenant and therefore it must principally relate to an effect and a blessing greater then was afterwards expressed in the temporall Promise which effect was forgivenesse of sins a not imputing to us our infirmities Justification by faith accounting that for righteousnesse and these effects or graces were promised to Abraham not onely for his posterity after the flesh but his children after the spirit even to all that shall beleive and walk in the steps of our father Abraham which he walked in being yet uncircumcised This was no other but the Covenant of the Gospel though afterwards otherwise consigned for so the Apostle expresly affirms that Abraham was the father of Circumcision viz. by virtue of this Covenant not onely to them that are circumcised but to all that believe for this promise was not through the law of works or of circumcision but of faith And therefore as S. Paul observes God promised that Abraham should be a father not of that Nation onely but of many Nations and the heir of the world that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through faith And if ye be Christs then ye are Abrahams seed and heirs according to the Promise Since then the Covenant of the Gospel is the Covenant of Faith and not of Works and the Promises are spiritual not secular and Abraham the father of the faithfull Gentiles as well as the circumcised Iews and the heir ef the world not by himselfe but by his seed or the Son of Man our Lord Jesus it follows that the Promises which Circumcision did seal were the same Promises which are consigned in Baptism the Covenant is the same onely that Gods people are not impal'd in Palestine and the veil is taken away and the temporal is passed into spiritual and the result will be this That to as many persons and in as many capacities and in the same dispositions as the Promises were applyed and did relate in Circumcision to the same they doe belong and may be applyed in Baptism And let it be remembred That the Covenant which Circumcision did sign was a Covenant of Grace and Faith the Promises were of the Spirit or spiritual it was made before the Law and could not be rescinded by the Legal Covenant Nothing could be added to it or taken from it and we that are partakers of this grace are therefore partakers of it being Christs servants united to Christ and so are become Abrahams seed as the Apostle at large and professedly proves in divers places but especially in the 4. of the Romans and the 3. to the Galatians and therefore if Infants were then admitted to it and consigned to it by a Sacrament which they understood not any more then ours doe there is not any reason why ours should not enter in at the ordinary gate and door of Grace as well as they Their children were circumcised the Eighth day but were instructed afterwards when they could enquire what these things meant Indeed their Proselytes were first taught then circumcised so are ours baptized but their Infants were consigned first and so must ours 3. In Baptism we are born again and this Infants need in the present circumstances and for the same great reason that men of age and reason doe For our natural birth is either of it selfe insufficient or is made so by the fall of Adam and the consequent evils that nature alone or our first birth cannot bring us to heaven which is a supernatural end that is an end above all the power of our nature as now it is So that if nature cannot bring us to heaven grace must or we can never get thither if the first birth cannot a second must but the second birth spoken of in Scripture is Baptism A man must be born of water and the spirit And therefore Baptism is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the laver of a new birth Either then Infants cannot go to heaven any way that we know of or they must be baptized To say they are to be left to God is an excuse and no answer for when God hath opened the door and calls that the entrance into heaven we doe not leave them to God when we will not carry them to him in the way which he hath described and at the door which himself hath opened we leave them indeed but it is but helplesse and destitute and though God is better then Man yet that is no warrant to us what it will be to the children that we cannot warrant or conjecture And if it be objected That to the new birth is required dispositions of our own which are to be wrought by and in them that have the use of reason besides that this is wholly against the Analogy of a new birth in which the person to be born is wholly a passive and hath put into him the