Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	israel_n	time_n	1,593	5	3.5035	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41792	Truth and peace, or, The last and most friendly debate concerning infant-baptism being a brief answer to a late book intituled, The case of infant-baptism (written by a doctor of the Church of England) ... whereunto is annexed a brief discourse of the sign of the cross in baptism, and of the use of the ring, and bowing at the altar, in the solemnization of marriage / by Thomas Grantham.	Grantham, Thomas, 1634-1692.	1689 (1689)	Wing G1550; ESTC R41720	89,378	100

lest any should stumble at this that the Promise here made Gen. 12. was not confirmed till Abraham was circumcised he is to remember that St. Paul expresly teaches the contrary Gal. 3. 17. as I have shewed And I will add the Judgment of a learned Writer upon the place who writes thus That the Gospel was preached to Abraham and the Covenant of Grace revealed to him we have asserted in such full terms in the Context as none can rationally doubt thereof and moreover in verse 17. we have the time of God's establishing this Covenant with him so exactly noted it was saith the Text 430 Years before the giving of the Law viz. on Mount Sinai now the Law was given in a very little time after the Children of Israel came out of Egypt and from the Beginning of the first Promise to Abraham which was Gen. 12. 3. unto that very Night in which the Children of Israel were brought out of their Egyptian Bondage is the Computation of these Years made as will be evident to him that shall diligently compare the Chronologie of those times with the express Testimony of Moses Exod. 12. 41. And it came to pass at the end of 430 Years even the self-same Day it came to pass that all the Host of the Lord went out of the Land of Egypt From the time of the first Promise to the end of Israel's sojourning in the Land of Egypt was 430 Years though their Abode in Egypt was not near so long And hence saith he we collect that in the Transaction of God with Abraham recorded Gen. 12. he did solemnly confirm his Covenant with him although Moses makes not express mention of the term Covenant until occasion be offered Gen. 15. 18. for the Promise there mentioned the Apostle-asserts to be the Covenant confirmed of God in Christ unto Abraham The Sum of all that has been said is this That the Covenant of Circumcision properly taken is not the Covenant of Grace or a Gospel-Covenant nor the Sign thereof Circumcision a Gospel-Ordinance as the Doctor maintains and affirms that Circumcision did seal to its Subjects the same Grace as Baptism does now which cannot stand with Reason because those who had been circumcised should not then have been baptized for Remission of Sins for if Circumcision did seal that Grace to its Subjects why should it be now conferred in Baptism they came to Baptism not as Righteous but as Sinners The Doctor 's long Paraphrase on Rom. 4. is rather destructive of than advantagious to Infant-Baptism For whilst therein he makes Faith yea such as enables Men to walk in the Steps of Abraham ' s Faith the absolute Condition of the Covenant c. he can never make Infants the Sons and Daughters of Abraham by Faith yet he endeavours to do this by telling us that the Faith and Consent of the Father or the Godfather or Congregation under which he was circumcised was believed of old by the Jews to be imputed to the Child as his own Faith and Consent 1 Maccab. 2. 46. They had very good Ground saith he in Scripture for this their Opinion because the Infidelity and Disobedience of the Parents in wilfully neglecting or despising Circumcision was imputed to the Children And to strengthen this Jewish Doctrine he brings Austin with his accommodat illis Mater Ecclesia aliorum pedes ut veniant aliorum cor ut credunt aliorum Linguam ut fateantur To all which very strange Doctrines we reply By the Doctor 's quoting 1 Maccab. 2. 46. it appears that the Cannonical Books would afford no Relief for these Jewish Fables And he that looks upon the place in Maccabees can find no ground to say that the Jews there did circumcise any Children upon the Faith of Parents or God-fathers for they did not stay for Consent of Parents but circumcised them valiantly or by Force as in the Margin which I take to be a bad Precedent to be brought into the Christian Church tho God knows they have been too forward in such violent Proceedings And no less strange and unsound is his Interpretation of Gen. 17. 14. where he would make the Sin of Parents to be imputed to the uncircumcised Infant In which he is not so well advised as some Papists and contrary to the Doctrine of Learned Protestants who both in this case acquit the Infant both from Sin and Punishment Cajetan tho a Papist speaks well Consentaneum est saith he It is fit that none should be punished but they which had committed the Fault but Infants can commit no Fault therefore the Punishment here design'd doth belong only to the grown Persons for they only are justly punished who only are justly blamed for the omission of Circumcision And Dr. Willit a Protestant speaks to the same sense It is no good reading saith he to say the uncircumcised Manchild but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Male for the Infant of eight Days old is of purpose omitted here though mentioned ver 12. Hence then is inferred that there was no such absolute necessity of Circumcision that Children wanting it should be damned And saith Mr. Diodate This is not to be understood of Children but of those who by reason of their Age were capable of voluntary Rebellion refusing or contemning the use of the Sacrament As for Augustin his Church accommodating Infants with others Feet to come to be baptized and with the Hearts of others to believe and the Tongues of others to confess it shews that in his Judgment Baptism ought not to be given but where 't is sought for and where there is Faith and Confession going before it But that one may do these things for another that is one believe and another to be baptized we will answer it as Jerom did another case Non credimus quia non legimus We cannot find it ought to be so neither in the Old Testament nor in the New and therefore we believe it not And let the Doctor consider whether upon such Presumptions as these he may not allow the Feet Heart and Mouth of others for the Dead that they also may be baptised from 2 Maccab. 12. 43 44. The Truth is should we admit the Dictates of the Doctor in this and many Parts of his Book it cannot be avoided but that many Innovations and Superstitions used by the Papists and others would obtrude upon us In page 6 7. the Doctor tells us That the Gentiles who were born of Gentiles in Abraham ' s House or bought with Mony as Servants were and Blacks are now among us were the spiritual Seed of Abraham and Children of the Covenant And thus also he makes the Medes Persians and Idumeans to be constituted in the Jewish Church by Regeneration as the Church Christian is and calls them the Spiritual Seed of Abraham because they were turned Jews and lived according to the Ceremonies of the Law. Which how uncertain these Dictates are may be seen when we consider that St. Paul