A80622:180
The grounds and ends of the baptism of the children of the faithful. Opened…The grounds and ends of the baptisme of the children of the faithfull. Opened…
The grounds and ends of the baptism of the children of the faithful. Opened in a familiar discourse by way of a dialogue, or brotherly conference. / By the learned and faithful minister of Christ, John Cotton, teacher of the Church of Boston in New-England.The grounds and ends of the baptisme of the children of the faithfull. Opened in a familiar discourse by way of a dialogue, or brotherly conference. / By the learned and faithfull minister of Christ, John Cotton, teacher of the Church of Boston in New-England.
London: printed by R.C. for Andrew Crooke, 1646
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And Abraham for his part accepting the Covenant for himself and his seed, and so having circumcised himself and them in token thereof, he had now bound himself to train up and educate all his seed in the means and ways of grace, whereby they might come to enjoy that great promise of the Covenant, to have the Lord for their God, which also Abraham was careful to do, as the Lord testifieth of him, Gen. 18.19.
And Abraham for his part accepting the Covenant for himselfe and his seed, and so having circumcised himselfe and them in token thereof, he had now bound himself to traine up and educate all his seed in the meanes and wayes of grace, whereby they might come to enjoy that great promise of the Covenant, to have the Lord for their God, which also Abraham was carefull to doe, as the Lord testifieth of him, Gen. 18.19.
Yea, and Ismael himself with the rest of Abraham's seed having been received into the Covenant of God, and to the seal thereof, he and they all were bound to yield up themselves to the Lord, and to Abraham, in attending to the means of grace dispensed to them in that Covenant, that so they might come to enjoy the sure mercies of the Covenant, to have the Lord for their God. But now when Ismael rejected the means of grace, as he did by mocking at Isaac, and as did Esau also, (by selling the birthright of the Covenant for a mess of pottage) now their circumcision was made uncircumcision, as Paul speaketh in a like case, Rom. 2.25. And so they did discovenant themselves and their posterity from the Covenant of grace, and chose to be (as the bewitched Galatians did, Galat. 4.21.) under the Covenant of works. It is therefore a groundless and false collection, which some of your way do make, that because there was in Abraham (when God made a Covenant with him) a double seed, (the one a spiritual seed, the other a fleshly seed) and accordingly because there were in the Covenant some spiritual blessings, and some outward and carnal blessings: therefore they must be thus distinguished, that the spiritual blessings belonged to the spiritual seed, and the outward blessings to his carnal seed.