Infant-Baptism VINDICATED FROM THE EXCEPTIONS OF Mr. Thomas Grantham.  
By SAM. PETTO, Minister of the Gospel in SUDBURY.  Acts 2. 39 
For the Promise is unto you, and to your Children.  
LONDON, Printed by T. S. for Ed. Giles, Bookseller in Norwich, and T. Parkhurst, at the Bible and Three Crowns in Cheapside, 1691.   

TO THE Christian Reader.  
THere is such Scripture-Evidence for Infant-Baptism, that intelligent, unprejudiced Men may find what Mr. Grantham saith against my Defence of it, a Reply, and no Answer; Presumption, and no Proof.  
The Practice of that Person which withdrew from our Communion, was such as (if admitted) is destructive to all Gospel of Church-Order, and so is no slight Occasion to write upon: But I had other weighty Matters ensuing, which necessitated my Writing; and Mr. Grantham (not being meddled with) can show none such for his Replying.  
As to what he saith to me, I shall very briefly answer, being still of the same Mind that I was of▪ Let all be measured by the Rule of the Word: And that thou mayest have Understanding therein, shall be the Prayer of him, who is  
Thine to serve thee In the Gospel, Sam. Petto. Octob. 12. 1687.   

Infant-Baptism VINDICATED.  
INfants were diversified by the Covenant made with Abraham, Gen. 17. and so still may be by the Will of Christ, all not being the Seed of Abraham.  
My Argument, pag. 3. was Admetus Hominem, as appears there, and by my Postscript; and saith only, [That Infant-Baptism is not expressly forbidden, therefore either it is lawful, or else Scripture-Consequences must be admitted,] which is undeniable. It was occasioned by my being told in a Conference, that there should be express Scripture in such a Case; therefore it was not my Mistake. Neither is my Argument answered by saying, as he doth, p. 2. [There is no express Scripture for Infant-Baptism, therefore Infant-Baptism may be omitted.] This is false; for there is no express Scripture for Woman's Receiving the Lord's Supper, and divers other things, yet they may not be omitted, because by Scripture-Consequences, rightly deduced, they are required. And hence I can subscribe to every Word which he mentions of that Author of our own, p. 2. and to Tertullian's Rule; I am of the same Mind; there is nothing therein against my Argument, and I can easily withstand any Innovation which is not expressly forbidden in Scripture; for I think things may be commanded or forbidden by good Scripture-Consequence: And it was and is my Judgement, that all in the Worship of God must be commanded there, either expressly, or by necessary Consequence.  
Thus Mr. Grantham, at his first beginning with me, and frequently after, by a multitude of impertinent Words, would make his incautelous Reader believe, that I bring Scriptures for one purpose, which are brought for another. As, p. 4. I bring Act. 8. 3. and 9 1. to prove that to be a Church-Member is, in Scripture, to be a Disciple; whereas he would have it believed, that I thereby would immediately prove Infants Disciples, p. 4. So the Scriptures by which I prove, p. 5. that the Name [Holy] is given to Father, Son and Spirit, as, 1 Pet. 1. 15. Leu. 19 2. and 20. 7. Heb. 7. 26, etc. he, p. 5, 6, 7. would make the Reader believe, that I bring them immediately to prove Infants discipled. And the like use he maketh, p. 6, 7. of the Scriptures whereby I prove, p. 5. that the Name [Holy] is given to the Church and its Members. So that, either from great Ignorance or Inadvertency, he may blush that he beats the Air, and abuseth me.  
As to my first Argument, That some Infants are discipled so as to have the Name of Trinity upon them.  
At last, he denieth my Antecedent; saying, That no Infants are discipled at all, much less so as to have the Name of Father, Son and Spirit upon them.  
In Answer, I evidenced it various ways: They are said to be [holy,] and so are discipled: God hath put his Name upon them before their Baptism, though it is solemnly signalised and declared after, when they are baptised.  
His first Reason, p. 3. from Act. 10. 28. is answered in my Book, p. 49, 50, 51. I grant there is no distinction between Jew and Gentile, but those of both who are visibly in Covenant (whether Adult, or Infants) are more clean than others who are out of Covenant; and are a holy People, differenced from others, if not by Qualitative, yet by Relative Holiness in Church-state, Rom. 11. 16. 1 Pet. 2. 9 as of old, and nothing here against it.  
As to his second Reason, I say, Men, by the Word of God, are to be instrumental to bring Men within the Covenant, which extendeth to their Seed; therefore also to make Infants Disciples. Some may be made Disciples without actual teaching, or learning; as we put Children to School, who at first learn nothing. Learned Spanhemius well observeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non significat solum docere, sed Discipulos facere, & aequipollet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 4. 2. Dub. Evang. Par. 3. p. 93. giving Reasons for it.  
I do not say, that all who are under Means for Instruction (though Persecutors) are Disciples, but all who are in the School of Christ's Church; of which, some are Infants. The Infant-Seed of Believing Jews were in it (by Covenant, Gen. 17. and so, when that was spoken, Matth. 28. 19 (not being broken off till afterward;) and so also the Seed of Believing Gentiles.  
I proved some Infants to be Disciples, from Act. 15. 10. He denies that every one were Disciples whom they would have circumcised, yet proves it not. But all which the Apostle blameth them for imposing Circumcision practically upon, are called by him Disciples, and these were principally Infants, Gen. 17. 10, 11, 12. Will he say, they were not blamed for laying Circumcision upon Infants? His Instance of Infant-Sprinkling is not parallel, because Infant is not a Genus for all that we would have baptised.  
I proved, some Infants had the Name of the Trinity upon them, 1 Cor. 7. 14. they are [holy.] This Holiness he takes for being Legitimate, but answers not what I said against it; nor doth he prove all to be holy that are legitimate.  
[Else,] i. e. Say some, If one be not a Believer; or [else,] if the Unbeliever were not sanctified to or by the Believer, than the Children were unclean, not illegitimate: For where there is no Sanctification of one, to or by the other, but both are Infidels or Unbelievers, yet the Children are legitimate, Heb. 13. 4. are no Bastards. The being [holy] then must be by a Separation unto God.  
There is no Good in Sin, but it becometh of humbling and abasing use to the Soul, and so accidentally is turned by God to Good to it; which I suppose Mr. C. intendeth, by its being sanctified to. And this is no new Doctrine, but as old as the Days of Hezekiah, 2 Chron. 32. 25, 26. and Paul, 1 Tim. 1. 13.  
And if all Infants be in a visible State of Salvation by the Covenant of Grace, as Mr. Grantham saith they are, p. 19 than they have the Name of the Trinity upon them, for the Covenant is a part of his Name, and so they are discipled; and what hinders their being baptised? Doth not Matth. 28. 19 command it?  
He thinks then they ought to partake of the Lord's Table. But are they as capable of Self-Examination, and of that Eating and Drinking, and Spiritual Growth, as they are of being washed?  
As to my second Argument, from some Infants being visibly or externally in the Covenant made with Abraham:  
Obj. He premiseth, that the Covenant of Grace with Abraham was Twenty four Years before Circumcision: Others under it, as Salah,— not so circumcised: And others were, to whom the Covenant of Grace seems to have the least extent, as Ishmael, Esau, Bondmen,— p. 9  
Then if by Covenant, Mr. P. means the Covenant of Circumcision and Infants of Christians, or the Covenant of Grace, Gen. 12. he denies the Minor: But if Infants be in a visible State of Salvation, yet he denieth the Consequence of the Major, that they are to be baptised, p. 10.  
Ans 1. The Covenant of Grace was made and published before Abraham, Gen. 3. 15. and those might have Salvation by it through Christ; as Salah, Arphaxad.— Then the Church was Domestical, but no such clear Declaration of the Subjects, and their Church-state and Privilege, in a Community of many Families for public Worship and Ordinances; no such Sign or Token of the Covenant for Infants, till Circumcision was granted, Gen. 17. And after that Grant to Abraham, all good Men that could were obliged to join with him, or his Seed, as the only Church in such Order then in the World, as they would enjoy such Church-Privileges: Witness his Servants which were Professors, v. 13. Gen. 18. 19 and the Proselytes, Exod. 12. 48, 49. Isa. 56. 3, 6.  
2. I mean that Covenant which Circumcision was a Token of, Gen. 17. v. 7, to 15.  
Indeed, This is the same Covenant, for substance, with that, Gen. 12. but in a new Edition; with a Declaration of the ancient Subjects, and an Enlargement of Privileges, as aforesaid, which expressly extended to the Infant-Seed, Gen. 17. 7, 9, 12 In the same Covenant and Breath, Abraham himself, and also his Seed, are commanded to be circumcised; and that as a Token of the Covenant between God and him, v. 9, 10, 11. He and his Seed then were in the same Covenant, and Circumcision was of the same use to him and others: And that Covenant was not only for Circumcision and the Land of Canaan, but that (at least visibly) God would be a God to them; and there is a double Assurance thereof, v. 7, 8. and that clearly was a Covenant of Grace, and is still continuing; for it was to him a Seal of the Righteousness of Faith, Rom. 4. 11.  
It is then his gross Mistake, to think that the Covenant, Gen. 12. is one, and that, Gen. 17. another distinctione. Indeed, the Sign Circumcision is ceased, but the Covenant is not repealed, as to the Subject of it, Infants: This cannot be proved. 'Tis true, some did forfeit their visible, external Interest in the Covenant, as Ishmael and Esau; and so may Professors of the Gospel also, after duly baptised: But they were so in Covenant before, as it had been broken if the Token had been neglected, or not applied, Gen. 17. 14.  
3. At last, he denieth the Consequence of the Major; which is to say, That though some Infants be visibly or externally in the Covenant which God made with Abraham, yet by the Will of Christ they are not to be baptised.  
I am glad to hear Men of this Persuasion confess Infants within that Covenant; which indeed they must do, or else show a Repeal of that Covenant, as to the Subjects of it, which I think they can never prove. But I am sorry this Man granteth Infants being in that Covenant upon such a corrupt, unscriptural Principle, viz. That all Infants are in a visible State of Salvation by the Covenant of Grace; he must say by the Covenant with Abraham, if he deny my Major, which is grounded upon that; and it will be impossible for him to prove all Infants in the World to be the Seed of Abraham, that in the very mentioning of it importing a Limitation.  
The ground of his Denial is, p. 10. upon a great Mistake, viz. that the Covenant of Grace must be abstracted from the Covenant of Circumcision; whereas that which Circumcision is annexed to (as I have proved) is the Covenant of Grace, only in a new Edition. Also he saith, [That never required the Application of any Ceremony to Infants, as a Pledge of it, either before the Law, or as it is now established— in the Gospel.]  
All which is false; for Circumcision was such a Pledge and Token of the Covenant, to be applied to Infants, above Four hundred Years before the Law, Gal. 3. 17. and so Baptism under the Gospel, Act. 2. 38, 39 for that is commanded upon that Ground and Encouragement, that the Promise is to them; and that is there to a double Subject [You Repenters, and your Seed,] and so to Infants, and so they are commanded to be baptised. All that are under the Ground and Encouragement unto the Duty of being baptised, are obliged to the Duty; and some Infants are under that, for the Promise is to them.  
Gen. 17. speaketh not expressly of Baptism, but it commandeth the Keeping the Covenant by applying the Token of it, which now is not Circumcision, but Baptism; and so commandeth that even to Infants, seeing they are in the Covenant, as aforesaid; and there is no Scripture-Warrant to delay the applying that first Token of it after Opportunity is offered. If it were limited (as Circumcision was) to the Eighth Day, it might be delayed till then, but now may be applied before. The Females were uncapable, wanting the part, and yet were deemed circumcised in the Males, for all Israel are called the Circumcision: Which answers his p. 9, 10, 11, 12.  
It still runs there in his Head, that all I say is brought forthwith to prove Infant-Baptism; whereas I prove other Mediums in order to it. Thus, p. 8. I mention Heb. 10. 16, 17. only to prove Remission of Sins to be a great Blessing of the Covenant: He, p. 11. dreams that I must mean it of Infants.  
So I mention the Second Commandment, as requiring the observing Gospel-Institutions, as Baptism after the alteration of the Sign, as of old it required Circumcision: He fancieth, that I produce it presently to prove Infant-Baptism.  
So I, p. 41. mention Matth. 16. 18. Rom. 16. 16, 1 Cor. 12. 27. etc. to prove that the Church is Christ's: He, p. 13. conceiteth, that I would hereby prove Infants visibly Christ's; which I do by other Mediums. And here he talketh that Infants may be saved who were never baptised, which was not there my Business.  
I am weary of his Impertinencies, but hope that by serious reading my Book, any judicious Person will have enough there to answer him.  
Abraham had an Ecclesiastical Seed, even of Infants, Gen. 17. The Infant-Seed of Jews were broken off with their Parents, from external Interest in, and Privilege by the Covenant, Rom. 11. unless he can prove the Infants remained in Covenant still.  
The Seed of Believers are visibly under the Promise, the Word of Faith, as the Seed of others are not, and so are of the Faith.] I see nothing to invalidate what I said thereof.  
I said, Infant's Interest in the Covenant, Gen. 17. is not cut off.  
Instead of proving a Repeal, and the Cutting them off, without which, all that he or others say is nothing, he replieth,  
Obj. 1. Infants had as good Right to the Covenant of Grace before Circumcision, and have the same Right now, v. 17, 18.  
Ans. And what if they had, and have it? That is for me, not against me. But, under favour, Circumcision was a new Privilege, which Infants had not before, Gen. 17.  
However, this doth not prove them cut off from any, but the contrary.  
Obj. 2. No Person's Right to Circumcision did arise out of the Covenant of Grace, but it did only issue from the Command of God, p. 17.  
Ans. 1. Here is no Syllable to prove that Infant-Interest in the Covenant, Gen. 17. is cut off: Some Infants certainly had it, and so must still, unless there be a Repeal.  
2. The Command is express to all the Seed of Abraham, to keep the Covenant by applying the Token: And Infants are expressly concerned in that Command, Gen. 17. 9, 10, 11, 12. and so all Infants within that Covenant are under that Command still, unless cut off. 'Tis true, the Sign of Circumcision is changed, but the Covenant is the same, and the Subject of it the same: So that whether the Right ariseth from the Covenant, or from the Command, or both, it matters not; all his Seed, Infants and all in it, by the Command, are to pass under the Sign: And Circumcision then being a Token of the Covenant, the Right to it must arise from the Covenant, although a Command was the Direction for applying the Sign.  
Obj. 3. As Circumcision did not give Abraham ' s Seed an Interest in the Covenant of Grace, so the Abrogation did not take that Interest from them: He instanceth in the delay of it to Moses his Child, the Omission Forty Years in the Wilderness:— Infants now have no part in the Covenant of Circumcision, yet they lost nothing by it. And then he speaketh of the Typical Covenant of Circumcision being made void, p. 17, 18.  
Ans. 1. Who saith that Circumcision did give them Interest in the Covenant of Grace? Rather a being in that Covenant gave Interest in Circumcision, which was a Token of it. Moses his delaylaying of Circumcision was his Sin, Exod. 4. 24, 25, 26. and had like to have cost him his Life; and Israel's Omission of it was their Sin. And is it no Loss, in Mr. Grantham's Account, to be cut off from External Privileges, unless Men be wholly cut off from the Covenant of Grace, and the Salvation thereof? Is it nothing for God to say, Loami? The Taking away Circumcision was a Mercy, the Lord giving Baptism in lieu of it; but if he had taken away that, and all Church-Privilege, and External Covenant-Interest also, from Infants, which once they had, it must needs be a great Loss, an unspeakable Disadvantage, a sore Judgement.  
2. Now he declareth that Covenant which Circumcision did belong to, void, and distinguished from the Covenant of Grace, and calleth it a Typical Covenant: But not one Syllable of Scripture-Evidence for any such thing: We must believe it, if he will, because ipse dixit. Here he should have proved a Repeal of that Covenant with Abraham; and not having done this, he hath done nothing. I believe that the Covenant, Gen. 17. wherein twice God declareth himself a God to the Seed of Abraham, v. 7, 8. the Sign whereof, Circumcision, Abraham received, as a Seal of the Righteousness of Faith, Rom. 4. 11. must needs be a Covenant of Grace, no Typical Covenant, nor void; for that Righteousness was not of a Covenant only for Canaan, but of Grace, for Eternal Life. And that Abraham received it as a Sign of one Covenant, and his Seed of another, can never be proved: The contrary is plain, viz. that both had it by the same Command and Covenant, Gen. 17. 9, 10, 11.  
But now Mr. Grantham, p. 19, 20, etc. findeth a Medium by a new Position, viz.  
Posit. That all Infants (as such) are in a Visible State of Salvation by the Covenant of Grace, and so are of the Universal Church of God, and cannot be put out of that blessed State, till by their voluntary departure from God, by choosing sinful Ways, they destroy themselves.  
Ans. If this were true, one would think that all Infants, without exception, might be baptised, being so in the Covenant of Grace, and of the Church; for than they are made Disciples, and so are expressly commanded to be baptised, Matth. 28. 19  
I hope Mr. Barret or some other will examine this Position, I shall not now insist long upon it. If never so many Infants be in a State of Salvation, or be saved, this is not against my Principle of Infant Baptism: I would not diminish the number of saved Ones; however, I think this to be a false, unscriptural Position.  
Obj. He telleth us of five Demonstrations, p. 20, to 24. but all of them come to one poor Argument from the Covenant of Grace, Gen. 3. 15. which he thinketh was made with all Mankind, with the whole World.  
Ans. 1. That all Mankind, or the whole World, is this Seed of the Woman with whom the Covenant of Grace was made, is altogether without Proof; and so all his Demonstrations are wholly groundless. Let him but form an Argument from Gen. 3. 15. that is universal, and any may see it will have a Non sequitur.  
The utmost here said is, that a Seed of the Woman, or some of her Seed, should be saved; but it is not said, All the Woman's Seed, as such, should be saved. His Position should be his Conclusion of all his Demonstrations▪ viz. That all Infants (as such) are in a visible State of Salvation by the Covenant of Grace. But such a Conclusion hath no Footing in, no Countenance from this Text, not so much as by Consequence. I think I have better than this for Infant-Baptism; and I might say as well, that all their Seed have the Spirit poured out upon them, and the Word in their Mouth, Isa. 44. 3. and 59 21.  
The truth is, Gen. 3. 15. cometh in as a Threatening of Punishment or Severity against the Serpent, (as any observing Eye may see,) yet implying a Promise of Mercy, attainable by some sinning Men, through Christ, a Seed of the Woman. Until Adam did take hold of that Promise by Faith in that Seed, Christ, he remained out of Covenant, as others, Ephes. 2. 8, 12. When Adam was actually and personally admitted into the Covenant of Grace, yet it was not as a common, public Person, and Head of that Covenant, representing all his Seed, as he was before his Fall a Head of the Covenant of Nature; for than Adam's After-Sins against the Covenant would have been imputed to all his Seed, as his former were, against the Covenant of Works, Rom. 5. 12, etc. v. 20.—  
Now every individual Man was personally to be in Covenant; and if he derived external Privilege, it was only to his next or immediate Seed.  
Hence, if Adam's Infant-Seed might have outward Privilege by being his Posterity, (or any before Abraham,) yet if any of them after rejected the Covenant, (as Cain did,) they cast themselves out of that external Privilege, and their Infant-Seed with them. So in after Generations, Hagar, and Ishmael her Seed were cast out, and Esau and his, the Israelites and theirs, Rom. 11. and those were Strangers to the Covenants, Ephes. 2. 12. See also Psal. 37. 28.  
I know not that Adam and Eve (two Persons) made a Church: Let Mr. Grantham prove it. But that Promise laid a Foundation for the Erecting a Visible Church afterward.  
If Adam's Family was the Church, (as you say,) and the whole World, or all Mankind that then was (and so his Infant-Seed) were Members of it, yet Cain and his Seed were soon rejected; notwithstanding which, many Persons believing in that Seed, Christ, were so saved in after Generations, through that Promise. But that all Infants of rejected Cain, Ishmael, or Esau were in a visible State of Salvation, and of the Visible Church, or that all dying in Infancy are certainly saved, appeareth not, Gen. 3. 15. Mr. Grantham asserting, it is Presumption without Proof.  
2. That Gen. 3. 15. mentioneth a Seed of the Serpent, which is part of the World, as well as the Seed of the Woman, which the Covenant of Grace extendeth to; and hence this Text which he allegeth is exclusive of some, and so confuteth his Demonstration. For if there be in it another opposite Seed, than all Mankind, or the whole World, cannot be comprised in the Seed of the Woman, who are under this Promise. Will he say, the Seed of the Serpent are visibly in a State of Salvation, by the Covenant of Grace: Or that they are no part of the World?  
3. Only those are this Seed of the Woman, under this Covenant or Promise, who have Enmity against the Serpent, and such Power over him, as to bruise his Head: And this is exclusive of others.  
For that is expressly the Qualification of the Seed of the Woman here intended: Yea, the whole of the Promise which here extendeth unto any of Mankind is, Gen. 3. 15. I will put Enmity between thee and the Woman, and between thy Seed and her Seed; it shall bruise thy Head; the following Words concern the Serpent, viz. his bruising his Heel. So then, none else are this Seed of the Woman, or visibly in a State of Salvation, by this Covenant, but such in whom is found that Enmity against the Serpent, so as to conflict with, and prevail against him. Therefore this [Seed of the Woman] can be only Christ, 1 Joh. 3. 8. Heb. 2. 14, 15. and such as believe in him; for, 1 Joh. 5. 4. This is the Victory,— even our Faith. Hence the whole World cannot be here intended.  
If whole Mankind, yea, all Infants were that Seed of the Woman, than all Infants have Enmity against the Serpent, and then they are capable of, yea have Love to God, and Faith in him, and so may be baptised.  
It is the Covenant which I called the great Charter of Heaven, viz. of the God of Heaven: And as others, by denying Infants Interest therein, do take from it, so let him take heed of adding to it.   

A POSTSCRIPT.  
THE foregoing Answer to Mr. Grantham should have been published soon after its Date, 1687. with Mr. Firmin's, if his had not been out before he expected; and it is at the desire of some Friends, that now it cometh forth.  
He intimateth, p. 9 that Salah, Heber, etc. lived after Gen. 17. and were not circumcised, nor had Obligation to Circumcision.  
But this is more than he knows, seeing so little is revealed to us of the way of their Worship in that Day. And it seemeth to be false, because Abraham then was declared the Father of many Nations, v. 5. And so Believers of other Nations were then his Seed, and obliged, if some lawful Impediment hindered not.  
However, this is certain, that believing Gentiles in Gospel-Times are graffed into, or interested in the same Covenant that was made with Abraham, Gen. 17. and his Seed; the same Olive which the Jews were broken off from, Rom. 11. 11, to 27. And as of old they were circumcised, not merely by virtue of a Command, but as a Token of the Covenant, Gen. 17. 14. hence all under that Covenant that could, were to submit to it, and that as a Mark of Distinction; for they were distinguished from others by Circumcision: Even so it is now as to Baptism.  
And whereas Mr. Grantham denieth that the Covenant, Gen. 17. is a Gospel-Covenant, or a Covenant of Grace,  
This is his gross Error; for the Apostle proveth Justification in Gospel-Times to be by Grace from this Covenant with Abraham, Rom. 4. 1, 2, 3, 4, 16, 17.  
This is the very Ground which his Argument is built upon, viz. That we under the Gospel are justified in the same way that Abraham was, and therefore by Grace: By the Promise, and not by the Law. If this could be denied, all his Arguing were vain and false.  
Now that Covenant with Abraham, Gen. 17. which Circumcision did belong to, is that which his Argument is bottomed upon, as is evident, Rom. 4. 16. Therefore it is of Faith, that it might be by Grace.— How doth he prove that? V 17. As it is written, I have made thee a Father of many Nations— Now it is very observable, that this is quoted cut of Gen. 17. 4, 5. and it is not where else in foregoing Editions of the Covenant: It is not found in Gen. 12. nor in Gen. 15. therefore that, Gen. 17. was a Gospel-Covenant, and not ceased.  
Doth Mr. Grantham think that the Apostle would seek to prove our Justification by an abrogated Covenant, and a legal one too, as he would have this be?  
I might prove it a Gospel-Covenant from his calling Circumcision a Seal of the Righteousness of Faith, Rom. 4. 11. and there is no Syllable in the Institution, declaring it to be of one Use to Abraham, and of another to other Persons.  
Also, From his setting this Promise to Abraham, in opposition to the Law, Rom. 4. 13, 14. it is contradistinguished from that, as elsewhere, Gal. 3. 17. This evidenceth it to be a Covenant of Grace, and still in force; and if for Justification, than also for External Privileges to the Subjects of it.  
And once more from Gen. 17. 7, 8. where twice he promiseth to be [their God] which is the great Blessing of the new Covenant, Heb 8. 10.  
What is objected to make it a legal Covenant, as that Circumcision made Men Debtors to the whole Law, etc. is vain.  
For either it speaketh of it in the Sense of the False Prophets, who urge Circumcision— for Justification and Salvation: And thus if Men should urge any Duty, even Baptism, upon such a legal Ground, it would make them Debtors to the whole Law. Or it imports, that neither Circumcision, nor any Works of the Law, do profit, unless all be performed; for the Law promised nothing but upon perfect Obedience, Gal. 3. 10. Rom. 10. 5.  
As to Gen. 3. 15. It maketh no mention of Infants, much less of all of them. What Share they have in a Promise, must be deduced from other Texts, not from this. Will he say, that [Seed] and [Infants,] or [all Infants,] are synonymous? Here no more is said of all Infants being the Seed of the Woman, than of some of them being the Seed of the Serpent.  
I shall only add, that if Mr. Grantham should reply so as I be convinced that the substance of what I have here written be not Truth, than I intent a Retractation: But if I be silent, it may be concluded that I do not account him worth the Answering.   

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The Miracles of Christ.  
The ordinary Matter of Prayer, drawn into Questions and Answers.  
Two Treatises: The first, Of Rejoicing in the Lord Jesus in all Cases and Conditions. The second, Of a Christian's Hope in Heaven, and Freedom from Condemnation by Christ. Both by Mr. Robert Asty late Minister of Jesus Christ in Norwich.  
Obedience to Magistrates: Recommended in a Sermon preached September the 9th, 1683. being the Thanksgiving-Day for His Majesty's Deliverance. By Jonathan Clapham, Rector of Wramplingham in Norfolk.  
A Present for Youth, and an Example for the Aged: Two Discourses; one, Of Spiritual Blessings; the other, That God hath an high Account of the least Grace in the Saints. By Mr. John Cromwell, late Pastor of a Church of Christ in Norwich.  
Infant-Baptism of Christ's Appointment. By Mr. Samuel Petto, Minister of the Gospel in Sudbury in Suffolk.  
Of the Conversion of Sinners to God, in Christ; the Necessity, Nature, Means and Signs of it: With a Concluding Speech to the Unconverted.  
An Answer to Mr. Thomas Grantham's Book, called A Dialogue between the Baptist and Presbyterian. Both by Martin Finch, Pastor of a Church of Christ in Norwich.  
Sincerity: Or, The Upright Man's Walk to Heaven: Delivered in several Sermons in the Parish-Church of St. Michael, in Long-stratten, in Norfolk. By James Oldfield, late Minister there.  
Alexipharmacon Spirituale: Being a Defensative against the Poison and Sting of Death: Or, The Great Expedient how to make the Bed of the Grave so easy, that we may lie down in Peace, and take our Rest. By Samuel Snowden, Minister of the Gospel at Newton in Norfolk.  
Christ set forth: In several Sermons upon the 17th Chapter to the Hebrews. By Mr. Robert Ottee, late Pastor to a Congregation in Beckles in Suffolk.  
Sacramental Discourses on several select Subjects. To which is added, A Discourse of the Life of Faith. By Christopher Amarett, Minister of the Gospel in Norfolk.  
A Discovery of Audacious Insolence against the Doctrine of the Church of England, vented in a malicious Pamphlet, published against the Presbyterians, by Thomas Grantham: Together with a Poem thereon. And a Postscript, wherein some of the Citizens of Norwich are more particularly concerned and cautioned.  
FINIS.