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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	able_a	account_v	great_a	23	3	2.0729	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28379	An essay tending to issue the controversie about infant baptism from the parity, at least, of Scripture-light concerning infant-baptim [sic] with that of women's being admitted to the Lord's Supper, shewing that there is as good grounds out of Scripture for the one as for the other : occasioned by a tender made by H.D. in his late book against infant-baptism who is willing to put the whole controversie concerning it, upon this issue : together with an answer to the most material things in that book /	Eremnalēthēs.	1674 (1674)	Wing B3192; ESTC R25634	100,950	243

which I hold their Parents ought to do 4. But that Trees also were capable of Circumcision I suppose you will not be able to prove If you diligently examine the Text and consult judicious Commentators upon it you will find no such sence as you and some others put upon it Levit. 19.23 Hear what the Learned Buxtorfius that great Hebraician and Antiquary in the Jewish writings saith upon the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First it signifies to hold or account one uncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeputiatum vel obthuratū habuit vel censuit Levit. 19.23 Et ob thurabitis obthurationem ejus juxta Rab. Solomonem i. e. arborem impuram fructus ejus pollutos abominabiles cenfesebitis sicut praeputium seu cutis obthurans membrum virile Interdum significat praeputium absculit quasi Depraeputiare dicas Depraeputiabitis i. e. auferetis praeputium ejus i. e. fructus ceu impuros decutietis ut Chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. removendo removebitis fructus ejus i. e. abjicietis tanquam immundos Buxtorf or closed up Hence Rabbi Solomon upon Levit. 19.23 Ye shall close up the closing thereof that is ye shall account the tree unclean and the fruits of it polluted and abominable even as the foreskin or skin that closes or stops up the member of a Man Secondly It signifies to take away the foreskin or Uncircumcision of any thing and then it is as much as if he said Ye shall shake down the fruits of it as unclean Or as the Chaldee by removing ye shall remove the fruits thereof that is ye shall cast them away as unclean For the first three years they might not eat any of the Fruits not put them to any profitable Use nor sell them to Infidels and if any did eat but so much as an Olive he was to be beaten by the Law saith Ainsw out of Maimony upon that Scripture It 's plain hence that the Uncircumcision and Circumcision here was in reference to the impurity of the Fruits of the Trees and not to the cutting or gashing of the Tree the Fruits were to be unclean and as uncircumcised unto them It will be time now to gather up your Argument that we may see the Validity of it If Strangers Servants c. all ignorant Children of eight days old yea and Trees also were capable of Circumcision then Circumcision was administred to all Abraham's natural Seed without any profession of Faith Repentance and Regeneration At Ergo. Let reasonable Men judge of the inconsequence of this Proposition having before read what I have Answered to the particulars in it I now come to your sixth proof 6. Circumcision was to be a Sign of Temporal Blessings and Benefits to be enjoyed in the Land of Canaan whereas Baptism was to be a Sign of many Spiritual Benefits viz. Remission of sins Justification Sanctification and Eternal Salvation To which I reply 1. And why was it not a Seal rather than a Sign or at least as well as a Sign to assure them of the Promise of that Land unto them was it not a Seal of God's Covenant to them as hath been shewed before And is not Baptism now the like Doth it not Seal outward Temporal Blessings and Benefits promised though implicitly in the Covenant as well as Circumcision did 2. And was Circumcision a Sign and a Seal only of Canaan unto them You by and by after grant that there are in some things an Analogy betwixt Circumcision and Baptism to wit both of them signifying Heart-Circumcision and an Initiating into the Church p. 223. And why did you not express them also when you said Circumcision was to be a Sign of Temporal Blessings and Benefits to be enjoyed in the Land of Canaan As if it had signified only those Temporal Benefits to them This Seem's not fair dealing but rather an imposing upon your inadvertent Reader And had you fairly granted this sooner it would have spared you a great deal of needless Labour Circumcision then by your own grant signifies Heart-Circumcision and Initiating into the Visible Church even as Baptism also doth which is that we plead for And if it did signifie so then both the Parents and Children-Circumcised had an advantage hereby to seek unto God to Circumcise their hearts who had signified and Sealed it to them in that Holy Ordinance 3. If Circumcision signified Heart-Circumcision to those that were Circumcised then it must also signifie Remission of sins and Justification by the Blood of Christ and Sanctification also and consequently Eternal Salvation following those Benefits which they were in that Order to look after of which Canaan was a Type unto them And then what substantial difference is there between Baptism and Circumcision This were to Seek a knot in a Bulrush as the Proverb is 4. To wave the force of your own grant you tell us though it were a Sign of Initiating into the Church yet it was a different-Church different Subjects and Church-Members upon different Grounds and to different Ends c. To which I return what if it were a different Church in some Circumstances Was it not a Church of God a Church of God's instituting and constituting Did it not consist of the Covenant of Grace made with Abraham and afterwards continued unto his Posterity into which the Christian Gentiles were ingrafted and into which the Jews and Israelites shall be again ingrafted in these latter days of the Gospel see Rom. 11.17 23 24 26 27 31. Were not their Children then Externally and Ecclesiastically in Covenant and Members of the Church as the Children of Inchurched Parents and did then partake of the Initiatory Sign and Seal of the Covenant and shall their Children then be left out when God shall again ingraft their Parents in Weigh the Promises made to these Gospel-times when God shall bring them in Their Children shall be as afore-time and their Congregation shall be established before me Jer. 30.20 with Deut. 29.10 11. to v. 16. They are the Seed of the blessed of the Lord and their off-spring with them Isa 65.23 The Children of thy Servants shall continue and their Seed shall be established before thee Psal 102. last See more Ezek. 37.25 26. The Promise is to you and to your Children Acts 2.39 The Grounds and Ends also that are of God's appointing are for the substance the same as hath been proved though in some Circumstances they may differ God having enlarged his Grace towards poor wretches now in these Gospel-days And that Analogy and proportion which you your self do grant in the main substantial things signified by Circumcision and Baptism together with what I have evidenced out of Coloss 2. do give us sufficient ground to conclude that Baptism is come into the room stead Use of Circumcision notwithstanding all that you have brought to the contrary which I hope doth appear by what hath been replyed to you before And whereas you say by