A80622:258
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.
We deny not that faith in the subject doth admit into the Covenant rightly understood; to wit, faith in Christ,1 and in the word of reconciliation, admitteth not only the faithful person, but his seed also (though yet wanting faith) into the Covenant. The text which you quote against it, (as it usually falleth out) maketh ⟨p. 66⟩strongly for it: the words are plain, thou foundest his heart faithful before thee, and madest a Covenant with him, to give to his seed the l•nd of the Canaanites. And your self with your Leaders do easily acknowledge, that in the old Testament, the Covenant of Abraham admitted his carnal seed into the fellowship of it. And doubtless Nehemiah speaketh of Abraham, and of his faithful heart, and holy Covenant, as it stood in the days of the Old Testament. How cometh it then to pass, that his faithful heart, whereby he received the Covenant to himself and his seed, should be alleged to prove, that the faith of Abraham admitted him into the Covenant, but not his seed? But proceed to your third thing which you woul• have to be well considered, and consider (I pray you) how far off it is from concluding your purpose.
We deny not that faith in the subject doth admit into the Covenant rightly understood; to wit, faith in Christ,1 and in the word of reconciliation, admitteth not onely the faithful person, but his seed also (though yet wanting faith) into the Covenant. The text which you quote against it, (as it usually falleth out) maketh ⟨p. 66⟩strongly for it: the words are plaine, thou foundest his heart faithfull before thee, and madest a Covenant with him, to give to his seed the l•nd of the Canaanites. And your self with your Leaders doe easily acknowledge, that in the old Testament, the Covenant of Abraham admitted his carnall seed into the fellowship of it. And doubtlesse Nehemiah speaketh of Abraham, and of his faithfull heart, and holy Covenant, as it stood in the dayes of the Old Testament. How commeth it then to passe, that his faithfull heart, whereby he received the Covenant to himselfe and his seed, should be alledged to prove, that the faith of Abraham admitted him into the Covenant, but not his seed? But proceed to your third thing which you woul have to bee well considered, and consider (I pray you) how far off it is from concluding your purpose.