A39697:227
Vindiciæ legis & fœderis
Vindiciæ legis & fœderis: or, A reply to Mr. Philip Cary's Solemn call Wherein he pretends to answer all the arguments of Mr. Allen, Mr. Baxter, Mr. Sydenham, Mr. Sedgwick, Mr. Roberts, and Dr. Burthogge, for the right of believers infants to baptism, by proving the law at Sinai, and the covenant of circumcision with Abraham, were the very same with Adam's covenant of works, and that because the gospel-covenant is absolute. By John Flavel minister of the gospel in Dartmouth
London: printed for M. Wolton, 1690
A REPLY TO Mr. Philip Cary's Solemn Call. › Section 3 › Argument 5: Argument V.
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.
Next, let us consider your Answers.
(1.) You say, The Promise here spoken of is not a Promise of any external Privileges, but the Promise of the Gospel.
(1.) You say, The Promise here spoken of is not a Promise of any external Priviledges, but the Promise of the Gospel.
Reply. Your Distinction is vain and groundless, for it opposeth Promises that contain external Privileges, to Gospel Promises, contrary to 1 Tim. 4. 8. Godliness hath promise of the Life that now is, and of that which is to come. Secondly, ⟨p. 96⟩Circumcision then, and Baptism now, which have both their Foundation in that Promise, contain Privileges in them of both sorts. This no Man can deny, but he that thinks it no Privilege to be admitted into the Visible Church by the external initiating Sign, and to be thereby distinguished from the Pagan World. You have no Warrant therefore to divide those things which God hath united.
Reply. Your Distinction is vain and groundless, for it opposeth Promises that contain external Priviledges, to Gospel Promises, contrary to 1 Tim. 4. 8. Godliness hath promise of the Life that now is, and of that which is to come. Secondly, ⟨p. 96⟩Circumcision then, and Baptism now, which have both their Foundation in that Promise, contain Priviledges in them of both sorts. This no Man can deny, but he that thinks it no Priviledg to be admitted into the Visible Church by the external initiating Sign, and to be thereby distinguished from the Pagan World. You have no Warrant therefore to divide those things which God hath united.