boldness for any Man to contradict God and say it is a mercy rather than a misery to be broken off from it If any abuse the Covenant made with Abraham and Circumcision to the denying that Christ is come and to the seeking Justification by their own works or righteousness on such a false legal ground as Christ profiteth nothing and so as they oblige themselves or are bound to keep the whole Law and hinder their being justified what is all this to the proving that it is no damage or disadvantage for any to be cast out of the Covenant with Abraham even as to external Interest in it If after the Jews believing and being Baptized their Infant seed remained in that Covenant then consequently the Infant seed of believing Gentiles are in it also for now there is no difference 4. The Seed of Abraham are the same for species or kind in all generations and therefore the Infant seed of believing Gentiles are in the Covenant made with Abraham It s true there is a numerical difference Abraham hath a greater number than he had for his seed in the Nations of the Gentiles Mat. 28. 19. Galat. 3. 14. and in Gospel times there are great alterations in the outward state and condition of the Church and in the outward administration of the Covenant but as the Covenant it self so the seed in it are for substance the same in all ages of it The Seed internally in that Covenant so as to obtain justification and Salvation they were and are the same He saith to Abraham and his Seed were the promises made even one seed 430 years before the Law and so the Covenant cannot be disanulled Gal. 3. v. 15 16 17. the stress of the Apostles argument is laid upon the sameness of the seed admit one of another kind and his proof would fail Also as to external Interest in the Covenant the seed is for kind the same It is true Abraham was so far priviledged as to have a promise that of his natural seed concerning the flesh Christ should come Rom. 9. 5. yet after Gen. 17. 7. when persons rejected the Covenant though they were of the fleshly seed of Abraham yet they were cast out and also some strangers Gentiles becoming Proselites and owning the Covenant with Abraham though not of his fleshly seed yet were admitted to the external priviledges of his Covenant v. 12 13. Ex. 12 48 49. and their Infant seed came under the token of it and so were Covenanters If any rase out the Subjects of any Covenant without their forfeiting their priviledge it is presently null and void If the Infant seed were rased out of the Covenant with Abraham who undoubtedly for many hundreds of years were Subjects of it then the Covenant with Abraham were disanulled which the Apostle saith it cannot be Gal. 3. 17. but cometh upon the Gentiles v. 14. so as they injoy what the Jews were broken off from Rom. 12. v. 17 19. and seeing the promise of being a God to Abraham and his Seed by Divine Warrant intended the Infant Seed with the Parents in all the time from Abraham to the coming of Christ hence that must be the meaning of it still if Jesus Christ hath not repealed it and consequently the Gentiles being now in that Covenant the Infant seed of the believing Gentiles must be visibly and externally in the Covenant which God made with Abraham I omit other Arguments insisted upon by others least I should actum agere As to the antiquity of the practice of Infant Baptism besides what Justin Martyr and Irendus say Cyprian who flourished about Ann. 250. or 255. in his Epistle to Fidus who questioned whether Infants might be Baptized before the 8th day Cyprian with Sixty six Bishops in a Council unanimously declared to Fidus that they might be Baptized before the Eighth day which very question presupposeth that the Baptizing of Infants was then a thing granted and unquestionable only the particular day doubted of by some Neither may any conclude Cyprians testimony to be spurious seeing he is cited and approved not only by August but by Hierom. Contr. Pelag. lib. 3. and Christ saith out of the Law Joh. 8. 17. the testimony of two Men is true i. e. is to be received as true Neither doth the unsoundness of Cyprians judgment about Baptism otherways invalidate this for I do not alledge him to make his opinion an Argument for Infant Baptism but only to prove matter of fact that it was then a common practice in the Church when they might as easily know what was practised in the Apostles days as we may know what was a Custom a 100 or a 150 years ago And seeing the doubt of Fidus was grounded on the antient Law of Circumcision on the Eighth day hence the Antients then made the Covenant with Abraham an Argument for Infant Baptism and also thought Baptism came in the room and place of Circumcision It cannot be denyed that Origen Augustin Theodoret and others were for Infant Baptism § 2. Objections against Infants Covenant Interest and Baptism answered That the Covenant which God made with Abraham was of grace and in the Substance of it continuing in Gospel times is evident for the Apostle establisheth Justification even of the Gentiles the Romans by faith in a way of grace by the example of Abraham Rom. 4. 1 2 3 4 11 12 16 17. and by his being the Father of many Nations now if the Covenant with Abraham had been expired his arguments had been easily evaded by saying that Abraham was justified in one way we in another and that Abrahams Covenant was at an end its true some appendixes relating to its administration as Circumcision are abolished but the Apostle from the date of it 430 years before the Law concludeth peremptorily that it cannot be disanulled Gal. 3 16 17. and carefully observe that when the Scripture speaketh of an old Covenant which is disanulled it always is the Law at mount Sinai Jer. 31. v. 32. Heb. 8. v. 9. it never saith that the Covenant made with Abraham is abolished but the contrary declaring that the Law coming 430 years after could not disanull it Also in Gospel times they are said to be Children of the Covenant Act 3. 25. And hence all those notions that the Covenant made with Abraham was a Covenant of works a legal temporal one or mixt his natural seed having but temporal promises by it in the land of Canaan or a typical Covenant I say these as not true vanish and come to nothing And it is very considerable that in that Covenant with Abraham the Lord promiseth to be a God to him and his Seed after him Gen. 17. 7. and then a Second time with that temporal promise of the Land of Canaan to his Seed he twisteth this v. 8. and I will be their God. So that visibly he is a God to the same Seed which he promiseth the Land of Canaan too and for him to
Repentance were then necessary even for the Jews the natural seed of Abraham that they who were Parents may have right themselves unto Bapism and other Gospel Priviledges and so their Infant seed may have right also For as in other ages of the Church when the Lord gave forth new Revelations and Ordinances for the Tabernacle and Temple he required the receiving of them by Faith and Obedience else they were to be cut off Lev. 7 v. 20 21 25 27. and 17. 4 9. and 19. 8 and 23. v. 27 29. And after great Apostacies and Backslidings they were severely threatned if they repented not So at the dawning of the Gospel day Jesus Christ the promised Seed being actually come this made a great addition to that important Article of Faith now all were obliged under the highest penalty to the Faith of this that the Messiah was come that Jesus Christ was the Son of God Joh. 8. 24. If ye believe not that I am he ye shall die in your sins This was the Test in those times and for Unbelief the Jews the natural seed of Abraham were broken off Rom. 11. 20. On this account was the command in that day to them Believe and be baptized for by persisting in positive obstinate unbelief as to his being come there was a rejection of the Covenant and losing their own right and so their Childrens right which resulted from theirs must needs be lost also If Parents be cast out of Covenant then I plead not for their or their Infants Baptism That faith then was indispensibly necessary to the continuing their Covenant Interest as well as to their Baptism yea if circumcision on the 8th day had continued to this day yet this faith of his being come would have been necessary thenceforth in the Parents in order to their Childrens sharing in it But where the natural seed of Abraham by such faith laid hold on the Covenant and continued their Interest in it here is nothing to prove any alteration or curtailing of the Covenant so as to cut off their Infant seed from it or to exclude them from Baptism Also the natural seed of Abraham had then exceedingly corrupted themselves and hainously sinned even so as to Crucifie Christ the Prince of Life on which account he commandeth to Repent and be Baptized Act. 2. v. 36. 38. When they were under such transgressions well might they be exhorted to repentance in order to Baptism and to prevent their forfeiting all and utter rejection and the Lords saying to them Loami ye are none of my People Certainly a Church which owneth Infant Baptism having members under such a horrid offence may require a manifestation of repentance from the Parents before they do Baptize their Infants In short I have discovered that Infant Baptism followeth Parents Faith and Repentance is pre-required to Baptism of a degenerate adult seed but this is nothing against Baptizing Infants of a spiritual seed by faith § 3. Of the validity of Baptism in Infancy Some speak contemptuously of the Baptizing of Infants and undertake to Rebaptize but Pos Baptism administred in Infancy is valid is no nullity I have proved there is Scripture warrant for Infant Baptism some Infants are the proper Subjects of it and so it s no nullity Arg. 1. Our Baptism in Infancy hath all the Essentials of Gospel water Baptism therefore it is valid is no nullity For if a sin in Circumstantials and accidentals of an ordinance did null it then none were valid no person is so Baptized but some sin in it would render it a nullity seeing there is not a just man upon Earth that doth good and sinneth not Eccles 7. 20. 1 Joh. 1. 8. and the contrary is clear Zippora circumcised when Moses should have done it Ex. 4. 25. and yet it was valid for the Angel of the Lord was pacified v. 26. So the high priests were not of the right line but yearly yet Christ owneth them Joh. 11. 51. and 18 13. and I ask if a person erreth in his profession of faith and yet they Baptize him if he after be profane will they say it is a nullity will they if he repent Baptize him again Now our Baptism in Infancy hath all Essentials of water Baptism for it hath right matter and form here is right matter ex qua constat viz. Water without undue mixture here is the sign and the thing signified by it is evangelical also the right matter circaquam capable Subjects rational creatures none else can be in Covenant nor in a capacity to have the things signified the graces and benefits of the Covenant That Infants have right to it I have evidenced that they are capable is undeniable as they were of circumcision which had a spiritual signification as well as Baptism what hinders their receptivity Infants are capable of a principle of faith and repentance antecedently and of actual believing and repenting consequently and one end which Baptism obligeth to is after repentance Mat. 3. 11. Act. 19. 34. Also it hath the right form an application of water in a solemn significative way in the name of the Father Son and Holy Spirit Mat. 28. 19. we use washing tho not submersion it is such an applying of water that is the substance of the external form of Baptism and if there were a sinful defect which I think there is not in the want of sub mersion yet it can be but an accidental one and so it can never be proved that it renders it a nullity In Infant Baptism there is the Internal form consisting in the relation of the sign and thing signified and the External form the applying water in a solemn way with the words of Institution in the name of the Father which must needs be more of the substance of the ordinance then submersion can be and it is a principal part the face which is is applyed to for the noting profession as the fathers nâ—me in the forehead Rev. 14. v. 1 and so it is valid Arg. 2. Our Baptism in Infancy answereth to the Scripture signification of the word and to what is signified by that Ordinance therefore it is valid and is no nullity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred mergo lavo it noteth a small use of water as Luk. 16. 24. that he may dip it is not the whole finger but only the tip of it Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo lavo it signifieth not necessarily to dip or plunge but as well to wash and this both in common and in sacred use it cannot be confined to submersion or overwhelming in the water and so such dipping cannot be essential to Baptism so as the not using it should render it a nullity see Mar. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they wash they eat not Will any say except they plunged their whole bodies under water they eat not surely no but only washed their hands as v. 3. yet they the persons by that small application
Circumcision but is now by Baptism since that is become the Token of it and cannot be obeyed otherwise 2. Baptism is the first Sign of the Covenant and no Scripture Warrant is found to delay the applying of it to Persons visibly in the Covenant Some call it an Initiatory Sign which is so far true as that speedily after coming under the Covenant it is to be submitted to and is urged early Act. 2. 38. and practised v. 41. Act. 13. 24. Act. 22. 16. such then who are faederatiare to be signati Mat. 28. 19. Yea Baptism followeth a being Externally and Visibly in Covenant as in Simon Magus Act. 8. 13. Simon himself believed and when he was Baptized yet he was not internally and savingly in the Covenant for he was in the gall of bitterness still v. 21. 22. 23. wanted faith and repentance his heart was not right And let this ever be remembred that some are internally invisibly and savingly in that Covenant so as to partake of special grace blessings and priviledges as Justification Adoption Sanctification c. Rom. 4. v. 2 3 13 16 17. Gal. 3. v. 16 17 18 26 29. and these shall never totally and finally fall away Jer. 32 40 41. Joh. 10. 28. Rom. 11 2 7. Others are Externally and Visibly in that Covenant and many of these are branches in Christ that may be taken away cast forth and burnt Joh. 15. v. 2. 6. may be broken off Rom. 11. v. 17. 20. thus the Jews for positive unbelief were broken off which those who are internally in it cannot be And hence though the Children of some Godly Parents may degenerate and prove wicked yet this is no more against their former visible Covenant Interest and Baptism then the same in Professed Believers who may degenerate also as Simon Magus did who before was duly Baptized only upon a Visible External Interest in the Covenant 3. There is a Connexion between the Covenant and Baptism Act. 2 38 39. whence I argue thus Those to whom the Promise is made are Commanded to be Baptized Be Baptized for the promise is to you But the Promise is to Repenters and their Seed Therefore Repenters and their Seed are commanded to be Baptized All that have the Promise to them are to be Baptized seeing the for doth intimate that to be the ground motive and inducement to the applying Baptism that the promise is to them And undeniably they are the Jews which he speaketh to v. 36. Let all the house of Israel know them he commandeth to repent and be Baptized v. 38. and addeth for the promise is to you and your Children So then in Gospel times there is a promise which the Jews and their Seed had a joynt Interest in before their rejection which was sufficient to entitle them to Baptism All repenters and believers are noted by you but here are two not only you but also your Children within the promise it is still double as it was of old to Abraham and his Seed Gen. 17. and it tended greatly to their Comfort that such a promise of antient date was still to them and their Seed although they had Crucified and Slain Jesus Christ the Lord of Life yea if for the present they were but externally in Covenant yet it might be a great support in their Soul distress that yet it was hopeful that they might obtain the special internal blessings of it as remission of sin seeing an external Interest is a great advantage that way telling that their condition was not yet hopeless And this promise extending to the Jews and their Seed must also reach to the Seed of believing Gentiles else the Jews should have more priviledge then they whereas there is no difference in Gospel times And those words as many as the Lord our God shall call are not a limitation of the former part of the verse but of the words immediatly foregoing and to all that are afar off if that be meant of the Gentiles as Eph. 2. 13. 17. then it telleth us that the promise is not to all Gentiles universally and without exception but only to such of them as shall be called or believe and their Seed else they were less priviledged then the Jews Or if as some think it referreth to the Jews because the calling of the Gentiles was as yet a great mystery unto Peter Act. 10. and might have been a stumbling block to these Jews then these afar off must be the posterity of the Jews to succeed in ages to come who were then afar off in time and if so then by Children must be understood not the posterity of the Jews which was to come after but their present Children even Infants to them belongeth this promise And this Promise is not to them only in the tender or offer of it for that may extend to all afar off this is limited to those of them which the Lord shall call This Promise is not absolute absolute it is so far conditional as to individuals of the Seed as all the Children of Believers may not and such as reject the Covenant shall not be saved but it is absolute as to the Species as they are in a Covenant-state with God as the Seed of others uncalled are not and are under a greater probability of obtaining spiritual blessings as remission of sin and eternal Salvation have higher advantages that way than the Seed of those who are out of Covenant It is mentioned as a great priviledge that the promise is to them and their Children it is then to oppose God for any Man to say he doth not make the promise any otherwise to them and their Children then he doth to all others in the World and especially seeing Baptism is here entailed to it I now shall prove That some Infants are visibly or externally in the Covenant which God made with Abraham For Some Infants for many hundreds of years in all Old Testament times were so in that Covenant made with Abraham and God hath never repealed it or cut them off Therefore they are in it still That they were in it is undeniable for at the Eighth day they were to be Circumcised else the Lord saith they have broken his Covenant Gen. 17. v. 14. it could not have been broken by neglecting that token of it if they had not been in it It is impossible to break that Covenant that they are not in And let any prove that God hath repealed it or cut Infants out of it in Gospel times if they can To evade this they tell us that the Infants of believing Gentiles are not the Seed of Abraham I shall prove Posit That the Infant Seed even of believing Gentiles are visibly and externally in the Covenant which God made with Abraham For 1. The Infant Seed of believing Gentiles in the days of the Old Testament were so in that Covenant with Abraham and therefore they are in it still unless God hath repealed it The Scripture witnesseth that
Instituted without it v. 14. whilst it continued nor without Baptism now a token of the same Covenant and connected with the promise Act. 2. 38 39. in like manner and so Infants being in Covenant as Abrahams seed of faith are to be Baptized Obj. 3. There is no kind of Covenant holiness in the natural seed of Believers more than in the seed of Unbelievers now under the Gospel for no person is to be accounted common or unclean by nature more than others and so no person to be accounted clean or holy by nature more than others Act. 10. 28. God is no respecter of persons Typical Ceremonial holiness is abolished of the seed as well as of Beasts Birds Garments Temple c. A. The Typical ceremonial holiness abolished is not said to be by Nature Act. 10. 28. it was by the Law such as of Birds Beasts Garments Temple c. and this is at an end nothing now unclean or holy in that sense but that is nothing against the relative federal holiness of persons long before the Law by the Covenant with Abraham visibly having God their God and being his People Gen. 17. 7 8. otherwise then other People being separated to the Service of God and not afar off but nigh to him Ezek. 16. 8 9. Eph. 2 3 14 19. and this is not meerly by nature but as in the force of Gods Covenant Galat. 2. 15. As to Act. 10. 28. It declares that no person is common or unclean so as to bar him from the Preaching of the Gospel the Gentiles are as clean and holy now as the Jews in that respect Peter might go in to Cornelius no difference of Nation or outward state or condition to hinder it Col. 2. 11. all on equal terms and alike the means of grace may be extended to the Gentiles the offer is larger then it was not straiter here is no excluding or casting out of Infants from any priviledge Indeed the Jews of old were forbidden Marriage and Covenants with the Gentiles Deut. 7. 3. but not keeping company with them as Calvin saith we find no clear prohibition of the Jews going in to the Gentiles from the Law but from the observation of the Fathers However there can be no pretence for such uncleanness of Persons as Peter meaneth till the Law and the abolishing this by the Gospel is nothing against the federal holiness of Infants or others long before the Law by the Covenant with Abraham As to Act. 10. 34 35. it importeth that God is no respecter of persons as to acceptance with him be he Jew or Gentile of what Nation soever he may be accepted of God if he be a fearer of God and a worker of righteousness else not whatever privilege he enjoyeth Church-membership Baptism Lords Supper c. what is this against the federal holiness of their seed who are fearers of God and externally in Covenant with him 2. In Gospel times there is a relative federal holiness whereby some are differenced from other by a Separation from the world for God Rom. 11. 16. 1 Pet. 2. 9. ye are a holy Nation yea this reacheth Infants 1 Cor. 7. 14. Else were your Children unholy but now are they holy It cannot be meant of legitimation for if both the Parents be unbelievers yet the Children are legitimate Heb. 13. 4. the marriage bed is undefiled in all It is not barely a being sanctified to use for so are the unbelieving Husband or Wife to the Believer v. 14. yet are not holy Tit. 1. 15. It is not qualitative holiness if it were to be sure they may be Baptized it must then be relative or federal holiness Obj. 4. If the Children of the flesh are not the Children of God Rom. 9. 8. then Infants are not the seed of Abraham they may be by Election not by Calling Abraham hath two seeds a fleshly seed who had promises of the Land of Canaan and a spiritual seed Heirs of eternal Life the Heavenly Inheritance this was never given to the fleshly seed Ans Children of the flesh by degeneracy and a legal Birth are not the Children of God Of these he speaketh Rom. 9. v. 8 31 32. Gal. 4. v. 29 30. This is nothing against Infants Priviledge Also Children of the flesh Infants or adult are not internally and savingly the Children of God so as to inherit the Heavenly Inheritance only by fleshly descent but Infants of Believers are externally and visibly the Children of God as well as others Gen. 17. 7 10 11. Exod. 4. 22. Rom. 9. 4. To them pertaineth the Adoption and so they are externally and visibly Children if not by regeneration yet by dedication and separation for God from others This rendreth it probable and hopeful they shall afterwards share in the spiritual and eternal Blessings until they evidence the contrary by rejecting the Covenant as Ishmael and Esau did Thus the Infant seed of Believers are not the spiritual seed of Abraham only by fleshly descent but they are ecclesiastically and externally the seed of Abraham with their Parents by vertue of the Covenant But to clear this Text and Matter I shall add these things 1. Here is no repeal of any Covenant Interest which Infants undoubtedly had before the coming of Jesus Christ without which all said is nothing to the purpose it is not said those that of old were the seed of Abraham now are not so any longer but rather the contrary for till actually cast out he concludeth them highly priviledged Rom. 9. 4. Who are Israelites to whom pertaineth the Adoption and the Glory of the Covenants and the Promises So that still in Gospel times till cast out for positive Unbelief externally they had an Intrest in the Covenants and Promises as in former days and so their Infants shared with them 2. The Children of the Flesh which here are denyed to be the Children of God are an adult corrupt degenerate seed seeking Justification by a Legal Righteousness Rom. 9. v. 8 31 32. Israel which followed after Righteousness hath not attained to the Law of Righteousness Wherefore because they sought it not by Faith but as it were by the Works of the Law. Such are a fleshly seed Gal. 4. 29. and obstinately erring in such a Fundamental in matter of Faith in any Age were not the Children of God they are adult ones that thus advance their own Righteousness Infants do not so and therefore are not the Children of the flesh here intended Indeed the Parents may so forfeit their Covenant Interest and consequently their Infant seed may loose it also because their Right was by their Parents 3. The Children of the Flesh whether adult or Infants are not the Children of God spiritually or are not the spiritual seed of Abraham only by a fleshly descent so as to be Heirs of Salvation Eternal Life the Heavenly Inheritance but yet may be the seed of Abraham ecclesiastically and externally as of old and nothing is here against it Mr.
to your Children leave not your posterity ignorant thereof Deut. 6. 6. 7. these words which I command and thee thou shalt teach them diligently unto thy Children Deut. 11. 19. and 32. 46. Eph. 6. 4. 3. Be much acting faith upon the Lord in the Covenant and pleading that with him in Prayer for your seed seeing he hath said he would be a God to them as well as to your selves Thus Abraham having a promise for his seed he acteth faith and poureth out his Soul to God Gen. 17. 18. even for Ishmael altho but externally in Covenant with him and it was with good success v. 20. and as for Ishmael I have heard thee 4. Be in a Submission to the will of God in the distinction which he maketh in the distribution of Covenant blessings the Lord vouchsafeth to one what he will not grant to another Gen. 17. 19. My Covenant will I establish with Isaac i. e. in the special blessings of it not with Ishmael And afterward when he was mocking he was rejected Gen. 21. 9. 12. yet God is quieting Abraham there let it not be grievous in thy sight This is difficult work for Parents to acquiesce and sit down without murmuring complaints when the Lord rejecteth some of their seed who sin whilst he communicateth his grace to others 5. Be good presidents and examples to your seed that are in Covenant they are apt to follow your course walk and conversation and be good Copies or Patterns to them for imitation in keeping the Covenant 6. Lay your seed as much as possible under engagements for owning the Covenant Eli a good Man reproved his Children 1 Sam. 2. 24 yet not doing his utmost to restrain them from sin his house is severely threatned 1 Sam. 3. 13. 14. I will judge his house for ever If Parents do not what they can to restrain their Children from sin it is greatly displeasing unto God. And God highly commendeth Covenanting Abraham for commanding his Children and his Houshold after him to keep the way of the Lord Gen. 18. 19. he would have us by Counsel constrain Children unto duty as a way to mercy As to Children who are growing up 1. Beware of trusting in your priviledge or in being externally in Covenant neither Children nor adult ones are to take up their rest in any outward priviledge Mat. 3. 9. say not we have Abraham to our Father 2. Beware of a rejection of the Covenant as Ishmael did least the Lord reject you as he did him although your first Covenant Interest is by your Parents know this will not always last your standing there afterwards must be in your own right by taking hold of the Covenant It is indeed a difficult question How long are the Infant seed interested in the Covenant upon the account of their Parents faith I think it is till either the Parent or the seed do reject or cast themselves out of the Covenant Ishmael was circumcised on his Fathers account when Thirteen years old Gen. 17. 25. but a certain number of years cannot be assigned as the determining rule for all how long they are in Covenant upon the account of their Parents There may be a difference herein as to years If early you reject the Covenant you may early be cast out or when you are very young And the Covenant may be rejected various ways not only by rejecting of Jesus Christ through positive unbelief as the Jews did Rom. 11. 20. but by acting contemptuously against the matters of the Covenant as Ishmael did mocking Gen. 21. 9. how young soever if you come to scoff or mock at Religion or matters of the Covenant especially if you be descended of Religious Parents you are in eminent danger of being cast out And so by preferring carnal sensual enjoyments before Spiritual Blessings as Esau did who in distress sold his birth-right for a trivial matter even the gratifying a sensual appetite Heb. 12 16. as a profane person he was rejected 3. Set your Covenant Interest against all temptations to sin God hath imprest something of his name upon you calling you holy and then depart from Iniquity 2 Tim. 2. 19. Do not act against the name of God and Jesus Christ which you are solemnly engaged for the owning of Mat. 28. 19. You that are the Children of Believing Parents if you live in sin know you sin at a higher rate than others because against the Covenant that you are under as well as against your Religious Education your sin admits of higher aggravations than others for you forsake the God of your Fathers 2 Chron. 7. 22. and 24. 24. to aggravate the evil of Nabals doings it is said 1 Sam. 25. 3. and he was of the house of Caleb The excellency of the Forefather Caleb increased the Sin of Nabal he being a degenerate Plant. 4. Improve your Interest in the Covenant towards seeking an Interest in Jesus Christ and the Saving Blessings of the Covenant He urgeth attendance unto the voice of that Great Prophet Jesus Christ Act. 3. 22. And it is from their being the Children of the Covenant v. 25. Do not content your selves with being externally in Covenant in Parents Right but seek a Personal Interest in the special Blessings of the Covenant 5. Make your Covenant Intrest a Provocation to Repantance Act. 3. 19. Repent ye Why v. 25. ye are the Children of the Covenant Act. 2. 38 39. Repent Why for the Promise is to you 6. Walk suitable to your Interest in the Covenant in imitation of Abraham When they pleaded they were the seed of Abraham Christ reflecteth on them because they did not the Works of Abraham Joh. 8. 39. O walk in the steps of the Faith of Abraham Rom. 4. 12. Against Hope believe in Hope that you may be blessed with Faithful Abraham FINIS A POSTSCRIPT TO prevent Mistakes know that page 3. runneth not upon my Principle but is an Argument ad hominem and the meaning is only this that Infant Baptism is not expresly forbidden therefore either it is lawful or else Scripture Consequences must be admitted which is undeniable ERRATA IN the Preface page 4. line 5. blot out that In the Book p. 4. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 5. for faederatiare r. faederati are p. 24. l. 13. for mystery r. misery p. 28. l. 12. r. Rom. 11. p. 34. l. 5. for yet r. yea p. 38. l. 11. r. from being l. 12. after limit for to r. and. p. 40. l. 16. for that r. the. p. 46. for te r. to p. 69. l. 6. for are r. were l. 22. 24. for may r. might p. 78. l. 6. for in r. of l. 22. for Arnon r. Aenon so also p. 81. In the Catalogue p. 1. l. 4. for Definitive r. Defensive p. 3. l. 21. for Sadbury r. Sudbury A Catalogue of Books Printed for and are to be Sold by Edward Giles Bookseller in Norwich near the MARKET-PLACE SEveral Discourses concerning Actual Providence A Word in Season Definitive Armour against four of Satan's most fiery Darts Sermons upon the whole first and second Chapter of the Canticles Thirteen Sermons upon several useful Subjects all Published by John Collins D. D. of Norwich The way of the Spirit in bringing Soul to Christ The Glory of Christ set forth with the necessity of Faith in several Sermons both by Mr. Thomas Allen late Pastor of a Church at Norwich Enoch's Walk with God and Christ a Christian's Gain by Mr. Timothy Armitage late Minister at Normich A Discourse of the preciousness of Christ and of the preciousness of Faith. Precious Promises the Portion of Overcomers Sermons on five several useful Subjects all by Mr. John Longher Minister in Norfolk The Saints Ebenezer by Mr. Franâ—â—s English late Minister in Norwich Directions to spell English right The History of the Protestant Reformation as it was begun by Luther The Dead Saint speaking being a Sermon preached upon the Death of Mr. Newcomb of Dedham in Essex The English Presbyterian The Miracles of Christ The ordinary matter of Prayer drawn into Questions and Answers Two Treatises the first Rejoycing 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 Majesties 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 Sadbury 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 by Martin Pinch a Servant of Christ in the Work of the Gospel in the City of Norwich Sincerity or the upright Man's Walk to Heaven delivered in several Sermons in the Parish Church of St. Michael in Long-stratton in Norfolk by James Oldfield late Minister there The End of the Catalogue