belong they may be Baptised But to the Children of Believing Parents the Promise of the renewing Spirit doth belong as it did to the Jews Therefore the Children of Believing Parents may be Baptised That there can be Regeneration without the Spirit no Christian will affirm That there can be a Heavenly Inheritance without Regeneration the Scripture denies That the Spirit of God cannot Regenerate an Infant he must be a strange Christian if any at all who dares say it If John was filled with the Spirit from his Mothers Womb God can give his Spirit to other Infants though in a less measure As to the Text 1 Cor. 7.14 that Text hath been so cleared by our Divines that I wonder my Author should not be fatisfied but to come up with his Ligitimacy as if that were the sense of Children being Holy When as 1st The Apostle is not writing to a Corinthian Husband that had two Wives but only one Wife as 12 13 14. v. so that if that Text Mat. 2.15 could be brought to prove a Matrimonial-Holiness then they were Holy and Children Holy before the Gospel came but this is a Holiness arising from one of the Parents being a Believer Besides Joseph Benjamin Solomon and divers others were never called Bastards or thought to be so though Jacob and David had more Wives then one 2ly Then all the Children in Corinth though the Parents were lawfully Marryed were Bastards before the Gospel came 3ly When then the Apostle writes to the Saints in Corinth 1 Cor. 1 2. 2 Cor. 1.1 the meaning is to you that are Legitimate and not Bastards in Corinth What difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Neither do your examples from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help you at all For 1st By an Antiphrasis or Euphemismus the words signifies the quite contrary Bless and Curse Holy and Vnclean or Sodomite as we Translate 2ly The words are so used in an opposite sense in several other Scriptures that prove one another 3ly The sense of the Text forces us so to render their signification 1. But then you must Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some word which is quite contrary to Holiness so that one expel the other Contraria sunt pellentis naturae but Legitimacy and Holiness are not contraries in respect of this Subject for he may be Legitimate and Holy too I know you must then read else were your Children unclean but now they are unclean This is good Sense 2. As the word Holy is never taken in the Holy Page for Legitamacy nor can you justify it by any Text as we can the former clearly by several Texts A Seed according to God's Institution in Marriage according to his appointment Ordination in Mat. 2.15 and the Holy Seed Ezra 9.2 differ very much besides as I said the Children of the Corinthians were Holy if that were the Sense before the Gospel came 3. Nor is there the least pressing necessity why it should not be taken as in the Scriptures I mention Nay there is a presing necessity to force that it cannot be meant Legitimacy because it follows upon the Faith of one Parent which Legitimacy doth not For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you say alwaies signifies Authority yet 1 Cor. 11.15 I suppose you mean the tenth it signifies a Vail Ans Who translated the word so I have viewed nine Translators and they render it Power as we do A Metonimy of the Subject we know there is the meaning being a covering in sign that she is under the Authority of her Husband Gen. 24.65 A Phrase whereby the thing signified is ascribed to the Sign the propriety of the word is here meant and intended that she shew her self to be under Authority The Acthiopick Translation to give the Sense turn the Substantive into a Verb but hower this doth not at all suit your design In the word Holy here is no Metonimy Sign or thing signified I see nothing of moment more to answer and I doubt not my Author hath been better answered by others though I saw none till I had done SECT VII THen my Author proceeds to the manner of Baptising and tells us what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies quotes Bishop Taylor Doctor Hammond and many that say it signifies Immersion and who is so ignorant that knows not this but is my Author so knowing that he can prove it signifies only Immersion or dowzing a person over head and cars did Bishop Taylor and Doctor Hammond Baptise so and only so let him enquire Why did not my Author prove that the word signifies only so in Heb. 9.10 1 Cor. 10.2 something you would say to this but 't is pittyful Mark 7.4 Luke 11.38 the Pharisee marvelled that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not first Baptised before Dinner How the Jews use to wash hands you may guess by 2 Kings 3.11 when Elisha waited on Elijah He powred water on the hands of Elijah did not Elijah then Baptise or wash his hands was not the Bason and Ewer and the little Cisterns with Water common in England and in some places still to this day and do we not wash by letting of Water run upon our hands or powring upon them That the Holy Ghost is signified you tell us and threetimes Baptising with the Holy Ghost is expressed by powering of the Holy Ghost What our Authors have said about their practice in hotter Countries where Baptism was first Instituted you know there they did commonly wash you were bound by the Law to wash 2 Sam. 11. ◠4 with Levit 15.19 and 18 19. So Pharaoh's Daughter Exod. 2.5 but in our cold Climates this is not so common However to me it seems strange that there should be so much stress put upon Baptism and so much upon the manner of Baptising as the Anabaptists lay and yet the Holy Page hath not Recorded how it should be performed To Baptise an Infant I could do as Mr. Chancy did in New-England and as of old they did in England as an Antient Gentleman of good quality in Suffolk told me He remembred the practice by a good token One Infant was so fowled with its green Excrement when it came to be Dipped a handsome sight in a Congregation when we are about Holy Things that he could not forget it but how to Baptise an Adult person and heavy Body I cannot tell If they go into the Water into the Element they Baptise themselves so far as their body is in the Water The Baptist doth not Dip that part As for their Clothes I hope they do not go in with them to Baptise or Wash them certainly there ought to be an immediate Aplication of the Sign the Water to the Body that our Baptism hath a reference to the Ezek. 16.4 I see several Men conclude and have shown us how this Custom of Washing new born Babes was derived almost to all Nations but neither then
by these I will never believe it God is gracious God is faithful what ever we think of him in our dark hours I will rather believe they did not follow close their improvement of these for I meet but with very few even good Christians tho' they hate Anabaptism that do improve them as they ought No wonder then tho' Men cry out Abrahams Covenant is Null and Infant-Baptism Null when they never improved them so found no good by them and now turn Anabaptists I know Christians that lie under some Temptations may and do expect more from the Covenant Promise and Sacraments than God intended or the Scripture holds forth they would make one Scripture contradict another If God gives in but a little and will suffer us to lie under our Temptations but yet will supply us with so much from his Covenant that we are able to hold up our hands in the day of Battel that our Hearts are kept close to him and do not in the least depart from him If we cannot get the fatted Calf and Musick c. Luke 15.23 which some Christians have if we can but get a Kid and have a Father to own us at last 't is worth our Beleiving Praying and Writing What it was that Woman a noted Midwife I knew expected to find at the Lords Supper I know not but it seems she found it not whereupon she forsooke the Lords Table with this blasphemous Speech A Man may find as much good by a Loaf in the Bakers Shop as by the Bread in the Lords Supper for she had been often there and could find no good Hearing of this Speech I inquired after her by those who had been long acquainted with her I know not whether I saw her after I heard it they took her alwaies for a civil Woman but did not think she was acquainted with the work of Regeneration but that made me to wonder the more for such persons commonly take up their Priest in the work done in above partaking of the Ordinance If Christians be at this Point we expect so much from Promises so much from Ordinances or we have nothing then we may do as she did throw off all Ordinances and Promises too Tho' I am far from attaining what I have sought and desired yet I bless God so much I have attained from my understanding and improving of Abrahams Covenant and my Infant-Baptism that I have but a light esteem of all the Anabaptists Books against them they signifie nothing with me but of this more hereafter Disputing without experiencing signifies little in Divinity to a tempted Soul But this I doubt not to affirm Did Christians set in earnest to their work and labour to improve Abrahams Covenant and their Infant-Baptism they should find as much profit advantage and support to their Souls as any Anabaptists do by their Dipping when Adult But if Ordinances be not improved how can Men expect any good by them When God made that Covenant with Abraham to be the God of him and his Seed and appointed the seal of his Covenant to be Administred to the Infant on the eigth day Might not ought not all the Jews and did not many of them when they came to years of discretion and were taught the meaning of them improve them to their Souls advantage why then may not we as well improve the same Covenant and our Infant-Baptism when we are come to years of discretion to our Spititual advantage when we understand them by our Pastors and Parents teaching If there be such an advantage in Adult-Baptism over there is in Infant-Baptism what is the matter that some of them could say they found no such good by it and I do believe them by their Conversation but especially what is the reason that so many hundreds of them cast off both Infant and Adult-Baptism and deny Baptism altogether for which they were sometime so zealous if there had been such advantage in it they would not have done so wickedly to cast away such an Institution of Christ Secondly A second thing which might occasion this is That so many Children of Godly Parents who were Dedicated to God in Baptism in their Infancy and Parents have bestowed great pains in their Education yet prove wicked The deeper the wounds of such Parents and the sorer the damnation of such Children without Repentance But first We may observe the greatest number of visible yea true Christians in the visible Church consist of the Children of such Parents Since the Flood of Iniquity of late years brake in upon this Nation it hath risen so high that it hath flown into the Houses of Godly Parents more than ever it did since England knew the Gospel This is a Lamentation Secondly Was it not so in Isaac's Family where but two and one naught Thridly We never understood that when God made that Covenant with our Father Abraham and his Seed that he intended to make all his Seed Godly but we understand such a Priviledge in it that neither Parents nor Children who have their Eyes opened will part with it let the Anabaptists write what they please against it Fourthly But do this Disping None deny that Regenerate persons are the subjects of Baptism he must say only else he opposed not us Christins Scrip. pract of Int. c. p. 147 148. and Re-Baptising of Adult persons help it are they all Godly If the Elect and Regenerate be the only Subjects of Babtism as my Author tells me I am sure they are not of Anabaptism to my knowledge unless drunkenness and uncleanness be Notes of Regeneration we shall not need to go to Germany to inquire England will afford proof enough Mr. Baxter hath given us a sad account of some of them enough to make a serious Christian afraid of the Opinion By a serious Christian who came from New-England we are informed That a Sea-man as I remember one being Baptised how long the Baptist held him under Water I know not but so soon as his Head was above Water he wrapt out an Oath so I heard it what do you make account to drown me Thirdly Another is this The great Adversary of Christ and his Church seeing how earnestly the Spirits of good Christians were set for the Reformation of the Church in all Points according to the Holy Scriptures which we profess to hinder this work by dividing of Christians and raising Animosities one against another used this for one Engine Baptising of Infants of Beleiving Parents being the Opinion and Practise of such Christians they must now be thrown by because in the Scriptures we can no where read that Christ gave command to his Apostles to Baptise Infants While I was answering this Book word was sent me That there was one who would Dispute with me in the Congregation expecting his coming and knowing he had thrown away Water-Baptism for an Introduction to my work I laid down Ten Arguments to prove that Water-Baptism was still an Institution of
Observing how my Author and Mrs. Tombs insulted over Mr. Baxter and he that gave me the Challenge to Print telling me All my Party were silent and I living in a Country small Town and not hearing what Books came forth I could not tell what to think of it but when I wrote my Copy for the Press I left here a space till I wrote to Mr. Baxter to know whether he had met with any Arguments to change his thought I thank him he sent me down his Book in answer to them both Then one lent me Mr. Wills I heard also of Mr. Whitston but I saw none of these Authors till my Copy was written but I see they have answered Mr. Danvers to purpose discovered his gross falshood and forgery Another Divine I met with that knows Mr. Danvers though he hath not written against him yet he hath so traced him that he told me never did Jesuites abuse Authors in their Quotations more than he hath done That the Jesuites practice lies this way we may see in Bellarmine who quotes Ten of the Fathers to justifie his Doctrine of Christs preaching to the Spirits in prison 1 Pet. 3.19 when as Six of them I may say Eight of them give that Interpretation of the Text which Bellarmine himself condemns See saith that pious and learned Reignolds With what Conscience these Jesuites handle the Controversies of Religion which may well be applyed to Mr. Danvers abusing so many Authors as he hath done Reignold Praelec 86. de lib. Apochr p. 1044. See him again p. 1083. SECTION III. Leaving then the Historieal part by which Infant-baptism is much confirmed Let us come to the holy Scriptures out of which our Divines who have laboured in this Controversie have produced so many that I know not how more can be well added where therefore others have been large I will be brief One man I knew though I had no inward acquaintance with him about fifty years since a Mechanick and Head of a separate Company in those days he had none but his Mother-tongue but a very good head in Polemical Divinity This Doctrine of Anti-paedobaptism then being propounded to him he rejected though he had other Arguments against it yet I took notice of this I observe saith he ever since God had a people upon the earth he made a difference between the families of his servants and of wicked men even before the flood Gen. 6.2 There is not only truth but strength in it what-ever the Anabaptists scribble against it Two Texts especially my Author pitch upon because he thinks we build much upon them Gen. 17.7 1 Cor. 7.14 and so we do these he labours to take from us That the children of the Jews were Church-members with their Parents the Anabaptists acknowledge Then they were made so by this Covenant of God with Abraham and with his Seed and the Commandment to Circumcise them here then we must begin From the 17. Gen. 7. I lay the Argument thus A gracious Covenant made signed and sealed by God with a believing Person and his Seed and never repealed by God that Covenant remaineth in force and is to be signed and sealed unto his Seed But that Covenant of God with Abraham to be his God and the God of his Seed was such a Covenant and never repealed Therefore This we premise There is a great difference between the outward Administration of an Ordinance and the inward Efficacy This is clear in the Lords Supper preaching the Word and so in Baptism the Scripture is plain for this and the Anabaptists cannot deny it Or if you please to take Mr. Tho. Hooker's distinction There is an Inward and an Outward Covenant Cov. of Grace p. 2.3 Inward standing in a spiritual Institution of it between God and man When God calls a people and with his Call gives them Faith to answer his Call So that now he is indeed their God becomes theirs by Faith and they who are thus in Covenant with him shall never fall 2ly The outward Covenant is more large The Dispensation of this God gives on his part to Christians and their Engagements on their part is Faith in him subjection to him He doth engage himself to them and if they answer the outward Priviledge he will make them a choice people Exod. 19.5 Deut. 26.17 18 c. too long to transcribe By vertue of this Covenant God was said To know them above all the Nations in the world Amos 3.2 God set up his Tabernacle amongst them and dwelt amongst them Exod. 25.8 Psal 135.1 Chose Israel for his peculiar treasure Psal 135.4 Gave them his Ordinances Psal 147.19 20. God wrought for them wonderfully and though they provoked him exceedingly yet he bare with them and did not for Abraham 's sake cast them out of his presence as yet 2 King 13.23 Thus was he a God to them the whole visible Church of the Jews by it God gave them a great advantage to lay hold upon God to become their God in an outward Covenant in Efficacy as well as in outward Administration This I say by vertue of this Covenant with Abraham till they dealt most wickedly with God in Covenant rejecting Christ the promised Seed in Abraham's Covenant in whom they should be blessed then God brake Covenant with them and cast them off Zech. 11.10 14. As a people may besaid to be Gods people so God their God 1. When they acknowledge God to be the onely true God and their God 2. When they worship him with his own Worship onely 3. When they profess his Truths Doctrines and take his Word for their Rule 4. When they do Covenant and engage themselves to God Yet among these may be many Hypocrites and but formal Christians as Branches are said to be in Christ John 15.2 My Author moves six Questions here to raise a dust and trouble the Reader when things are plain he might have reduced them to Three what is considerable in the rest I shall touch First I call it a Gracious Covenant We read of several Promises God made to Abraham Gen. 12.2 3 7. and Chap. 13 14 15 16. and Chap. 15.1 4 5. But the word Covenant we read not of till this 17th Chapter here we have it several times and this Covenant between Abraham and his Seed being the last branch of the Covenant for Canaan in the next Verse was promised three times before God now adds a Sign verse 11. which the Apostle calls a Seal Rom. 4.11 So that now all the former Promises God binds them up and seals them up in a Covenant The great Promise of all Chap. 12.3 In thy Seed shall all the Nations be blessed is not mentioned in this Chapter since God began to speak of a Covenant but this was a part of the Covenant the Apostle Peter tells the Jews Acts 3.25 Ye are the Children of the Covenant which God made with our Fathers saying to Abrabam And in thy Seed shall all the Kindreds
so strong that they need no Seals 2ly I took God's Signs to be Seals by the Apostle's Authority I look on the Rain-bow which God calls Gen. 9.12 13. the Token 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word used Gen. 17.11 of Circumcision of his Covenant to be not only a Sign but a Seal of his Covenant that he will not drown the World 3ly But why do you say it sealed that Promise What did it seal nothing but that That Promise is not mentioned in this Chapter but in the 12th and 22th but in this Chapter so soon as the Lord had made the Covenant between himself Abraham and his Seed immediately the the Lord adds this Circumcision and calls it his Covenant I am sure it seals this and I doubt not but the Jews did so look upon it as a Seal of the Covenant between God and them that God was their God and they his people Sir you must give me better grounds than these or else I must still be of the opinion of the great body of the most learned and pious Divines viz. That all the Sacraments of the Old and New Testament were and are Signs of the Covenant sealing up the Grace of God to Believers My Author hath more Notions about Circumcision but of them afterwards In the Child Circumcision left a signal Impression saith he A. 1. That which you call a signal Impression God calls his Covenant But 2ly Though there were a signal Impression left in the Infant yet if when it came to years it were not taught the spiritual meaning of it the Child would get no benefit by it 3ly What signal Impression is left upon those whom you baptize by Dipping when Adult more than upon those who are baptized by pouring of Water upon them when Infants True you can remember better you were dipped but Children tho' they have but a moral certainty from their Parents and others and the Testimony of the Book in which they are recorded yet being taught the meaning of it and especially if as some Parents who compose short Prayers for their Children put in that Petition for the blessing of their Baptism as some Parents do Children may keep it in mind and in time come to make as good use of it as those who are dipped when Adult and Experience I hope will prove it 4ly If that be true which Mr. Tomâ—â—s is willing to believe out of Mr. Selden that the Jews admitted Proselites by Baptism the female kind the same Author Mr. Selden and so Baxter tells us the Children also of the Proselites were admitted by Baptism to what purpose saith the Anaba t ist since they understand it not and there is no Impression left Let the Jews answer that 5ly Abraham's Seed being so numerous as the Stars in the Heavens how could the Infants circumcised when they came to riper years and living only in Canaan know that there was any Signal Impression made upon their flesh unless their Parents or others told them might not they well think alâ— men were as they or it might be proper to their Nation If they then were certain by their Parents and others informing them cannot we be as certain by our Parents Information that we were baptized 6ly May there not be a Conveyance of a great Estate to a Child that lies in the Cradle and understand nothing many years but when it comes to ripe years and see its Name in the Conveyance and the Witnesses now it can sue for it Two things are very desirable if there were nothing to trouble the Conscience a thing to be lamented and other things concur First That Baptism should ever be administred in the face of the Church Secondly The Names of all baptized Recorded both which I have known the constant practice in Independent Churches By both which and Parents Education a Child when it comes to years of understanding may be as sure of its Baptism though it makes no Impression as Circumcision did in the flesh and now sue out the Blessings which there the Lord did signifie and conditionally seal to be mine 7ly Were our Churches in that order they ought to be and were that laudable Practice which certainly is our Duty taken up viz. That special care bâ— taken that Children baptized be diligently Catechized and when they come to fit years be called before the Eldership there to own their Baptismal Covenant and give an account of their Faith solemn Prayer made for them and the Church now to take care of them and inspection over them as being their Members there would be no room for this Objection and less ground for Anabaptists to cry down Infant-baptism If we will keep Churches so far as our Duty can reach for Christ it is not preaching a Sermon or two on the Lord's-Day will do the work there is more required than so Though the Anabaptists strength lie in the incapacity of Infants to believe in Christ yet because this notion hath been a trouble to me heretofore therefore I speak the more to it 5ly This Covenant never repealed by God Now I come to the Pinch Mr. Tombes the greatest Adversary that ever the Seed of Believers had yields two things 1. That the Children of the Jews were Members with their Parents in the Jewish Church But then say I it must be by vertue of this Parental-Covenant God made with Abraham else how they should be Members with their Parents I know not 2ly That if the Children of believing Parents be Members of the Church with the Parents then they must be baptized For I grant saith he that Baptism is the way and manner of solemn Admission into the Church I mean the regular way Then the Question must be thus stated Quest When the Jews believed in Christ come crucified risen and ascended as the five thousand in Acts 4.4 Did the Lord now repeal his Covenant which he made with Abraham and his Seed admit only the Parents into the Gospel-Church but bar the Doors against their Posterity or Children I think I have stated the Question right and if this cannot be proved then I hope believing Gentiles shall find a way to bring in their Children too with the Jews and find a Title to Baptism by Mr. Tombes's Concession Affirmanti incumbit probatio This lie upon the Anabaptists to prove And here though I am far from that absurd irrational Principle of Veronius who lays down this for a Rule in our Disputation with the Papists That we must bring express Scriptures to confute them yet this casting all the Posterity of the Godly out of the Church is so wretched a Doctrine as Mr. Thomas Hooker calls it against the poor Infants that as yet want a Tongue to plead for themselves that the Anabaptists must bring Scriptures if not express yet as clear and strong as express Scriptures else I shall little regard their Writings And this I require upon these grounds First The Anabaptists require of us an express Command from
Christ to the Apostles to baptize Infants This was put upon me in the Congregation Now it is meet the Anabaptists should be honest men buy and sell by the same measure If they require of us express Scriptures we may well require of them the same Secondly All the Arguments which the Anabaptists draw from Scripture against Infants Church-membership and Baptism do strike at the Grace and Wisdom of God in his Covenant with Abraham and his Seed and his Constitution of the Church of the Jews as if the Lord had not done wisely but they will teach him how to Constitute Churches better We shall hear their Arguments anon Thirdly The holy Page tells us how much weight the Jews and false Teachers put upon Circumcision what a stir it made in the Churches while the Apostles laboured to remove it though it was a painfull bloody Ordinance We read Acts 21.21 This was the great Objection against Paul and this was 21 years after Paul's Conversion I am apt to think till the Temple the head of all the Ceremonies was utterly demolished the believing Jews did Circumcise their Children But had Paul told them the Reason was that Christ is come and now the Covenant with Abraham as to his Seed is repealed and their Seed are all cast out of the Church and therefore they must not Circumcise their Children Should we not have read the Jews Clamours and Out-cries against the Apostles in the Acts and in every Epistle and what a bar had this been against the reception of the Gospel I appeal to the Consciences of the Anabaptists But though we read of Circumcision in several places both in the Acts and the Epistles there is not one word of this Fourthly God did expresly repeal his Covenant with Israel made at Mount Sinai Heb. 8.13 That which decayeth and waxeth old is ready to vanish away This Covenant of God with Abraham and his Seed is a Covenant much noted in the Scripture and long before Sinai-Covenant Now if the Lord doth indeed repeal this Covenant with Abraham why should we not expect clear Scripture-ground The Jews quarrelled with the Apostles because they changed the Customs of Moses Acts 6.14 chap. 21. v. 21. but if they had taught the nulling of the Covenant of God with Abraham their Father too the Apostles should have heard of it with both ears and we should have read it God tells them when he repealed that Covenant He would make a new Covenant with the House of Israel and the House of Judah are not Children a part of the House They were so when God made that Covenant with the House of Israel Deut. 29.10 11 12. then they are in the House still then they are capable of the Grace of the new Covenant with their Parents then the want of actual Faith doth not exclude them from Baptism Fifthly God tells Abraham he will establish his Covenant and it shall be an ever lasting Covenant Gen. 17.7 If God establish it must stand If he saith it is everlasting the Entail is not cut off Nor do I doubt in the least but as when they rejected Christ and said Let his blood be upon us and our children Mat. 27.25 God did cast away Parents and Children so when God receives them again Rom. 11.15.26 the Parents shall not be received and Children remain cast out but they shall come in with their Parents If they say the word Everlasting is spoken of their possession of Canaan verse 8. and Circumcision v. 13. Ans I know well how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or everlasting is taken in Scripture but it doth not at all hinder the Argument 1. For in this Covenant is nothing Typical it is pure Grace and we have other Scriptures in the Gospel will confirm it 2. As to Circumcision it was a bloody Ordinance as was the Passeover all Ordinances so till Christ came with his Blood fulfilling all removed them No more blood in any Ordinance after Christ Zipporah calls Moses a bloody Husband at the Circumcising of her Son Exod. 4.25 26. At this time when the Jews circumcise their Children they say they may do it from Sun-rising to Sun-setting any hour on the Eighth day but they choose the Morning because the Child then being empty it will not bleed so much The Mohet or he that circumciseth sucks the Wound three times and use other means to stop the blood but no bloody Ordinance now Buxt Synor Isid p. 81.86 3. For the Land of Canaan that was conditional their abiding in it but however though they are now cast out of possession yet they have jus ad rem a just Title to it at this day Hence Ezek. 37.14.21 Ezek. 36.24 Three times the Lord promised to bring them into their own Land ver 28. the Promise runs for them It is their own then now to depart from the literal sense without some eminent absurdity that will follow upon the literal sense we ought not 6ly If God will not bring an unclean Creature forbidden into a believing Jew's House without an express word to warrant it will God cast a holy Seed out of his House and not give as clear a ground to the believing Parent to know his mind The unclean Creatures signifying the Heathen of several sorts the Hebrews say Babylonians Medes Persians Greeks Romans not eat that is not to have communion Acts 10.28 Compare Levit. 11.5 6 7. with Acts 10.11 12 13 15. and must now the holy Seed be cast out of the Church and looked upon as the Swine were then We must have clearer grounds and Texts than ever yet the Anabaptists have brought I say as strong as express Scriptures 7ly The New Testament doth give us clear Texts to prove the Church-membership of believing Parents you cannot give us clearer Texts for their unchurching unless you give us express Scriptures 8ly Let me take up one of Mr. Baxter's Arguments and improve it my way If God hath repeled his Covenant and cast the Seed of the believing Jews out of the Church then it was either in justice or in mercy But neither this nor that therefore not cast out c. thus Mr. Baxter For the first not in justice I prove thus Let Parents be never such sound Believers walk in the steps of their Father Abraham keep close in the Covenant yet the Anabaptists cast out all their Seed but this cannot be in justice for the Text saith Psal 25.10 All the paths of the Lord are mercy and truth unto such as keep his Covenant But these Jews believing Parents do so yet God repeals his Covenant with their Seed and cast them out of the Church 2. In mercy the Lord doth it not For then God gives a greater mercy in the room of that which in mercy he takes away saith Mr. Baxter This is true what Mr. Baxter saith I prove what he saith the believing Jew shall say though God hath repealed his Covenant with my Seed and cast them out