A19884:590
An apologetical reply to a book called an answer to the unjust complaint of…An apologeticall reply to a booke called an ansvver to the unjust complaint of…
An apologetical reply to a book called an answer to the unjust complaint of VV.B. Also an answer to Mr. I.D. touching his report of some passages. His allegation of Scriptures against the baptising of some kind of infants. His protestation about the publishing of his writings. By John Davenport BD.An apologeticall reply to a booke called an ansvver to the unjust complaint of VV.B. Also an answer to Mr. I.D. touching his report of some passages. His allegation of Scriptures against the baptising of some kind of infants. His protestation about the publishing of his wrightings. By Iohn Davenporte BD.
Rotterdam: printed by Isaac van Waesberghe, 1636Rotterdam: printed by Isaack van Waesberghe, 1636
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.
First in the Jewish Church, circumcision (whereunto Baptism answereth, being a Sacrament of the same use that it was of) was, by Gods appointment,1 a token of the covenant made with Abraham and with his seed after him, to be a God unto him, and to his seed after him (which the Apostle calleth a seal of the righteousness which is by faith) and therefore, by Gods ordinance, it was limited to the men children of eight days old of his seed or that were borne in his house, or bought with his money of any stranger, which was not of his seed. So that, to circumcise any others, who were not of that seed to whom this covenant belonged, was a sin. And therefore the holy fathers were careful to follow this rule in keeping this sign joined with the covenant in those whom they circumcised.2
First in the Iewish Church, circumcision (whereunto Baptisme answereth, being a Sacrament of the same use that it was of) was, by Gods appointment,1 a token of the covenant made with Abraham and with his seed after him, to be a God unto him, and to his seed after him (which the Apostle calleth a seale of the righteousnes which is by fayth) and therefore, by Gods ordinance, it was limited to the men children of eight dayes old of his seed or that were borne in his house, or bought with his money of any stranger, which was not of his seed. So that, to circumcise any others, who were not of that seed to whom this covenant belonged, was a sinne. And therefore the holy fathers were carefull to follow this rule in keeping this signe joyned with the covenant in those whom they circumcised.2