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A30637 Vindiciæ pædo-baptismi, or, A confirmation of an argument lately emitted for infants baptism in a letter to a reverend divine of the Church of England / by R.B. ... Burthogge, Richard, 1638?-ca. 1700. 1685 (1685) Wing B6157A; ESTC R40304 32,736 88

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zeal you must believe it for the abused word of God which as himself tells you did put him out of his Temper and warmed him And this I might not omit he sayes He dares Refer himself wholly to his Reader whither I have not with equal absurdity for so he modestly Expresses it First made Abraham the Representative of the Carnal seed Secondly Included Baptism in the 17 th of Genesis And Thirdly Excluded the first grand Promise out of Genesis 3. 15 c. And he Wonders for he is given to Wondering that I should see a command for Infants Baptism in Genesis 17 th and not discern a Covenant of Grace in the Third of Genesis For this matter He dares Refer Himsef to the Reader And indeed it is a daring matter For as to the First that I should make Abraham the Representative of the Carnal seed As he Expresses it simply and Absolutely so it is another Calumny and is Maliciously said for in that very Letter in which I do Explain my self as to this Particular there P. 157. my words are these on the whole it is not absurd if duly weighed to say which yet I do not peremptorily say that in That part of the Covenant in which Abraham is joyned with the seed He should stand for his natural posterity as the seed doth for Christ Mystical And now let the Reader judge am I not so far from a possitive affirmation of what he says I make that I say in Terms I do not Possitively affirm it What I said is Evidently said not by way of Position of what I did conceive as certain but by way of Proposal of what was yet Uncertain to me but which yet might merit Consideration and more is to be said for it than Happily this Disputer can answer Indeed in Genesis 17. 10. there under the Term ye Abraham and Ishmael and the rest of the Family then Present are Comprehended and those I take it did represent and stand for the natural Family As to the Second namely Baptism in Genesis 17 I never said in Terms that there was any Immediate Command for Baptism in Genesis 17. I knew the Institution of Baptism was long after I only said and still say that an Obligation is lay'd in Genesis 17. 9. not only upon Abraham himself to keep the Covenant that is the sign of the Covenant but upon his seed also and the Apostle says that this seed is Christ Christ Mysticall or the believing Gentiles And is this an absurdity what I say is in the Letter of the Text and what the Apostle says I hope is no absurdity I take it for granted because the Apostle says it that the seed is Christ. To disprove that is not to Put the absurdity on me but on the Apostle As for the Third which is concerning the Covenant of Grace in Genesis 3. 15 I still affirm and still believe I may without absurdity that though by the seed of the woman in that Text our Saviour Christ be meant and consequently that he is Predicted there and was prefigured also in Sacrifices yet that nothing there doth pass by way of Covenant or is spoken of Christ there by way of promise to Adam all is by way of Denunciation on the Serpent I say all that is spoken there is spoken but to the Serpent not to Adam and let him that thinks otherwise but Look into the Text and see if it be not I appeal from unwarie Prejudices unto Common sense But of this as I have spoken somewhat in my Printed Letters from Page the 99 th to Page the 106. So I have discoursed more fully of it with Persons of a greater Caracter and of more Integrity and Candour than our Present Disputer wherein one day the Reader may receive satisfaction But for my Antagonist he thought This was a Popular Point and that it would Affect me and therefore only he Insists upon it and so often Inculcates it and is not this malicious why had he not Argued it out as I Expected he should but that 't is much Easier to Exclaim and Calumniate than to Demonstrate and argue And now I am come and very glad I am that I am come to the fourth thing I promised and that is briefly to state again the Argument I made and to shew how little He is in his Reply unto that who is so Great in Callumniating and in Perverting And the method I will take shall be First to lay down the Grounds of the Argument and then to form it The Ground I go upon is this That the Covenant Established by God with Abraham and with his Seed in Genesis 17. 7 8 9. is the Covenant of Grace or that Original Grant and Great Charter by which Believing Gentiles always did and do Claim both Heaven and Earth and all the Promises they have Title to As also that Abraham is The Person By From and Vnder whom they Claim as being his Seed If Christ's then Abraham's Seed and Heir's according to the Promise In this Covenant as in all others that are Proper there is First A Promise on the One Part and then Secondly A Restipulation on the Other A Promise on God's Part and then a Restipulation upon Abraham's Part and upon his Seed's As for the Promise that God doth make to Abraham and to his Seed it is Vers. 7 8. That he will be a God to Abraham and to his Seed and will give to Abraham and to his Seed c. And this Promise made to Abraham in which Almighty God doth give Himself and all he hath to him is called by the Apostle the Blessing of Abraham of which he says That it doth Descend on the Gentiles Gal. 3. As for the Restipulation which is on the Part of Abraham and of his Seed it is Vers. 9. Thou shalt keep my Covenant Therefore thou and thy Seed In which Restipulation it being the main thing on which I do insist in reference to my Argument I shall in order to the making Clear whatever any wise Relates unto it and so concerns our present purpose Particularly consider First the Nature of the Duty in it Thou shalt keep my Covenant and shew what is imported in that Expression Secondly I will shew the Propriety of this Duty that it is a Duty bound on Abraham by this Covenant as his Proper Duty in Reference to it and to the Blessing in it Thirdly I will demonstrate That the subjects in this Restipulation and Duty or the Persons upon whom the Duty and Incumbence is bound are Abraham and his Seed and that Abraham's Seed is Principally the Believing Gentiles As for the Nature of the Duty or what is meant by Keeping of the Covenant It was at Last Agreed between us and I in my Argument Fol. 132. 133. Abundantly have Proved that to keep Gods Covenant which is the Duty injoyned is to keep the Sign of Gods Covenant And it must be Granted Also that to keep the Sign is for him that