A80622:337
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.
But (say you) if there be not a visible holiness in the lump suitable to that in the first fruits, it maketh nothing for the thing in hand.
But (say you) if there be not a visible holinesse in the lumpe suitable to that in the first fruits, it maketh nothing for the thing in hand.
I willingly grant you that the Apostles intendment here, is to prove the conversion of the Jews not only to a relative holiness suitable to the holiness that was in the first fruits their Ancestors of old, which was visible in their Fathers, and credible in their Infants by virtue of the Covenant, and visible seal of it. But herein you commit a double prevarication in your plea: 1. That you will not allow such an holiness to be found in the Jews after they shall come to be converted, as is suitable unto the holiness of their Ancestors. For their holiness reached from parents to their infant seed. But you would wholly exclude their infants in the New Testament. Again, whereas the Apostle argueth the ⟨p. 94⟩conversion of the Jews unto holiness from the holy Covenant of their Ancestors, and so would make the holiness of their Ancestors a means to derive holiness to them, you would utterly make void the force of that argument. For the Apostles argument proceedeth from the virtue of the first fruits by Gods institution to sanctify the whole lump; but you will admit no such virtue or efficacy by Gods institution in the holy Covenant of their Ancestors, as to derive holiness to their posterity, which is to make the Apostles argument and comparison of none effect.
I willingly grant you that the Apostles intendment here, is to prove the conversion of the Jewes not onely to a relative holiness suitable to the holinesse that was in the first fruits their Ancestors of old, which was visible in their Fathers, and credible in their Infants by vertue of the Covenant, and visible seale of it. But herein you commit a double prevarication in your plea: 1. That you will not allow such an holinesse to be found in the Jewes after they shall come to be converted, as is suitable unto the holinesse of their Ancestors. For their holinesse reached from parents to their infant seed. But you would wholly exclude their infants in the New Testament. Againe, whereas the Apostle agueth the