A39697:232
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.
We make the Motive or Argument to run thus: God hath now remembered his Covenant to Abraham, in sending that blessed Seed, in whom he promised to be the God of him and his Seed; yea, and of all believing Gentiles, as well as Jews and their Children: Don't you therefore by your Unbelief deprive both your selves, and your dear Children, of the mercies and privileges of so great a ⟨p. 98⟩Promise? Repent therefore, and be baptized, for the Promise is unto you, and to your Children, &c. Let the impartial Reader judge both, and the acknowledged Scope of the place determine the matter: And as it cannot stand with the scope of the place, so neither (as Mr. Sydenham hath plainly evinced) with the Grammar 1of the Text, nor Rules of Logic, by which (according to your Exposition) the Word [Children] must be redundant and superfluous, as being neither comprehended under Jews or Gentiles, those that are near, or far off; into which two Classes or Ranks the Text distributes the whole World, but must stand out of the Text, as a Party by themselves; though expressly mentioned in it, as those to whom the Promise belongs. But enough of this.
We make the Motive or Argument to run thus: God hath now remembred his Covenant to Abraham, in sending that blessed Seed, in whom he promised to be the God of him and his Seed; yea, and of all believing Gentiles, as well as Jews and their Children: Don't you therefore by your Unbelief deprive both your selves, and your dear Children, of the mercies and priviledges of so great a ⟨p. 98⟩Promise? Repent therefore, and be baptized, for the Promise is unto you, and to your Children, &c. Let the impartial Reader judge both, and the acknowledged Scope of the place determine the matter: And as it cannot stand with the scope of the place, so neither (as Mr. Sydenham hath plainly evin'd) with the Grammar 1of the Text, nor Rules of Logick, by which (according to your Exposition) the Word [Children] must be redundant and superfluous, as being neither comprehended under Jews or Gentiles, those that are near, or far off; into which two Classes or Ranks the Text distributes the whole World, but must stand out of the Text, as a Party by themselves; though expresly mentioned in it, as those to whom the Promise belongs. But enough of this.