A80622:340
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.
To proceed to the other comparison of the Apostle which was taken from the holiness of the root conveying holiness to the branches, to prove the conversion of the Jews to holiness from the holiness of their Ancestors.
To proceed to the other comparison of the Apostle which was taken from the holinesse of the root conveying holinesse to the branches, to prove the conversion of the Jewes to holinesse from the holinesse of their Ancestors.
Whereto your Author answereth. By root is meant not only believing Parents, and so the same with first fruits, but Christ mystically considered with reference to rules of Order, Ordinances, and Government of his Church laid down in the New Testament. In which respect he is called a vine, a root, and foundation.
Whereto your Author answereth. By root is meant not onely believing Parents, and so the same with first fruits, but Christ mystically considered with reference to rules of Order, Ordinances, and Government of his Church laid downe in the New Testament. In which respect he is called a vine, a root, and foundation.
Answ. I know no reason why the root in this Text should be meant not only their believing parents (their holy Ancestors) but Christ also, as hath been touched afore. Only it seemeth you were afraid, that if believing Parents, or holy Ancestors were brought in, as any means of the conversion of their posterity unto faith and holiness, it would establish the virtue and continuance of the Covenant of grace from Parents to children, now in the days of the New Testament; the which you carefully shun. And therefore though you cannot but see, that the first fruits, and the root are used and applied in one and the same sense, and to the same purpose, and so are forced to confess, that as by the first fruits, so by the root is meant believing Parents; yet you will have the root to be meant, not only believing Parents, but Christ: and indeed you bring such arguments for Christ, as do seem to restrain it wholly to Christ, and (in a manner) to exclude believing Parents. But all in vain; for neither will your Arguments evince, Christ to be here expressly intended by the Apostle, (but only by consequence) neither will we deny that Christ, and fellowship with Christ is intended in their fellowship with the root, though by the root be here expressly meant their holy Ancestors.