Mr. Tombs his third Letter.
Sir, The transeunt fact of God, whereby Infants were visible Church-members, was plainly expressed in my last to you, to be the taking of the whole people of the Jews for his people, which is the expression of Moses, Deut. 4.34. Exod. 6.7. And by it I mean that which is expressed Levit. 20.24.26. when God said, I have severed you from other people, that you should be mine. The same thing is expressed 1 Kings 8.53. Isai. 43.1. This I term [fact] as conceiving it most comprehensive of the many particular acts in many generations, whereby he did accomplish it. Following herein Stephen, Acts 7.2. and Nehem. 9.7. I conceive it began when he called Abraham out of Ur, Gen. 12.1. to which succeeded in their times the enlarging of his family, removing of Lot, Ishmael, the sons of Keturah, Esau, distinction by Circumcision, the birth of Isaac, Jacob, his leading to Padan Aram, increase there, removal to Canaan, to Egypt, placing, preserving there, and chiefly the bringing of them thence, to which principally the Scripture refers this fact, Exod. 19.4. Levit. 11.45. Nehem. 1.10. Hos. 11.1. the bringing them into the bond of the Covenant at Mount Sinai, giving them laws, settling their Priesthood, tabernacle, army, government, inheritance. By which fact the Infants of the Israelites were visible Church-members as being part of the Congregation of Israel, and in like manner though not with equal right (for they ⟨p. 11⟩might be sold away) were the bought servants or captives, whether Infants or of age, though their Parents were professed Idolaters. And this I said was without promise or precept, meaning such promise or precept as you in your Letter say I confess, and you describe, a promise conferring to Infants the benefit of Church-membership with all the consequent privileges, a precept constituting the duty of devoting and dedicating the child to God, and entering into Covenant, which confers the benefit. For though I grant the promises to the natural posterity of Abraham, Gen. 17.4, 5, 6, 7, 8. and the Covenant made with Israel at Mount Sinai, and Deut. 29. wherein Israel avouched God, and a precept of Circumcision, and precepts of God by Moses of calling the people, and requiring them to enter into Covenant, Exod. 19. and Deut. 29.
Mr. Tombes his third Letter.
Sir, The transeunt fact of God, whereby Infants were visible Church-members, was plainly exprest in my last to you, to be the taking of the whole people of the Jews for his people, which is the expression of Moses, Deut. 4.34. Exod. 6.7. And by it I mean that which is expressed Levit. 20.24.26. when God said, I have severed you from other people, that you should be mine. The same thing is expressed 1 Kings 8.53. Isai. 43.1. This I term [fact] as conceiving it most comprehensive of the many particular acts in many generations, whereby he did accomplish it. Following herein Stephen, Acts 7.2. and Nehem. 9.7. I conceive it began when he called Abraham out of Ʋr, Gen. 12.1. to which succeeded in their times the enlarging of his family, removing of Lot, Ishmael, the sons of Keturah, Esau, distinction by Circumcision, the birth of Isaac, Jacob, his leading to Padan Aram, increase there, removal to Canaan, to Aegypt, placing, preserving there, and chiefly the bringing of them thence, to which principally the Scripture refers this fact, Exod. 19.4. Levit. 11.45. Nehem. 1.10. Hos. 11.1. the bringing them into the bond of the Covenant at Mount Sinai, giving them laws, settling their Priesthood, tabernacle, army, government, inheritance. By which fact the Infants of the Israelites were visible Church-members as being part of the Congregation of Israel, and in like manner though not with equal right (for they ⟨p. 11⟩might be sold away) were the bought servants or captives, whether Infants or of age, though their Parents were professed Idolaters. And this I said was without promise or precept, meaning such promise or precept as you in your Letter say I confess, and you describe, a promise conferring to Infants the benefit of Church-membership with all the consequent priviledges, a precept constituting the duty of devoting and dedicating the child to God, and entring into Covenant, which confers the benefit. For though I grant the promises to the natural posterity of Abraham,