SECT. 4.
Obj. BY your owne confession, that Covenant belonged unto Esau as well as to Jacob.
Ans. The externall covenant of Circumcision did, but not the internall covenant of Grace and Salvation.
Rome ruin'd by VVhite Hall, or, The papall crown demolisht
About this Item
- Title
- Rome ruin'd by VVhite Hall, or, The papall crown demolisht
- Author
- Spittlehouse, John.
- Publication
- Printed at London :: by Thomas Paine, and are to be sold at his house in Goold [sic] Smiths Alley in Redcrosse Street,
- 1650. [i.e. 1649]
- Rights/Permissions
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- Subject terms
- Presbyterianism
- Great Britain -- Church history
- Catholic Church -- Controversial literature
- Church of England -- Government -- Early works to 1800.
- Cite this Item
-
"Rome ruin'd by VVhite Hall, or, The papall crown demolisht." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A93702.0001.001. University of Michigan Library Digital Collections. Accessed May 5, 2024.
Pages
Page 265
Obj. It is the externall covenant which we dispute of, and therefore as Esau being included in that externall Covenant, was admitted to the externall signe, or badge of the Covenant, (viz. Circumcision) why should not our children being of that Church, as Esau and Jacob was) be admitted to the externall signe, or badge of Baptisme, which we retaine in the roome of their Cir∣cum••ision?
Ans. Because we are not borne under that externall Cove∣nant, as they were (as I have shewed you) for that Covenant was made unto Abraham, and his externall Seed, so that if you can prove that we Gentiles are sprung from the carnall loynes of Abraham, then I wil yeeld, that we ought to be Circumcised as they were, but not Baptized, as I shall hereafter shew you.
Obj. That we are sprung from the carnall loynes of Abraham, I cannot prove, but the words of Peter extend further, viz. to all that are afarre off, even as many as the Lord our God shall call.
Ans. There you have hit the naile on the head, for I yeeld that in them very words the Apostle includeth the Gentiles, but mark the Proviso, viz. no more of them or their children, then shal first be called by the Lord our God, viz. by the power of the Word preached, which was then, and is now (in relation to the Gentiles) the very meanes of their initiation into the Covenant, as the text doth verifie, Acts 2. 39. for otherwise what can you inferre from that text of Scripture?
Obj. That all the Gentiles were included under that promise.
Ans. You see it very evident to the contrary, and how no more then are so called, can be comprehended in that Covenant, or be made heires of Abraham.