Habitual Faith that is the Grace which doth that instrumentally for it cannot be Actual Faith that unites a Soul to Christ that is impossible because that would be for Faith to act before it received its being there must be the Root before there can be any Fruit there must be Habitual Faith before there can be Actual Faith Therefore it is Habitual Faith that unites the Soâ—â— to Christ in Regeneration notwithstanding Mr. D. and those of his Opinion's deriding and ridiculinâ— of it for it is called the faith of Gods elect 2. I observe that Mr. D. doth own that those children that are saved dying in their Infancy are Elected therefore I desire Mr. D. to tell us what sort of Faith that is which doth of right belong unto them for it is evident from Titus 1.1 thaâ— there is a Faith which doth peculiarly belong unto all Gods Elect and to none else and our Opponents themselves will not allow Infants to be capable of acting Faith in their own persons neither indeed can they in an ordinary way as Adult believers do Therefore it must be Habitual Faith that unites them to Christ their Head and Husband and Mr. B. D. must own it too or raze that Notion out of his Book viz. That all dying Infants that are saved are elected What are they elected and shall they not have the Faith of Gods Elect Where is the sense of this for there is but one Faith as well as one Baptism which belongeth to all the Elect of God and therefore emphatically called the Faith of Gods Elect. 3. Though young Infants are not capable of the profession of Faith yet they are of the reception and possession of Faith for God is the Authour and the Finisher of our Faith who worketh all things according to the counsel of his own Will 4. The very first Moment of Gods Infusion of Grace into the Soul that Soul is united to Christ in which the creature is wholly passive Therefore without the hope of this they dedicate their children to God in their own unbelief and their childrens original sins and depravation which is to offer unto God a corrupt thing which God abhors Mal. 1.14 For no unclean thing shall enter into Heaven 5. Though I do not hold that all Infants are saved that are dedicated to God in baptism yet we do not bar the Gate of Heaven against them by Principle viz. by denying them to be capable of receiving those Habits of Grace that must qualifie them for eternal life and salvation if ever they are saved 6. The consequences of this kind of dedication and Prayers for their dying Infants are these That God would accept of them and save that in their sins viz. in a state of depravation and separation from Christ which is for them to go to Heaven and be saved in some other unknown way which God never appointed 7. For unless they are united unto God iâ— Christ they are not only in a state of separation from God but also in a state of Enmity against him Therefore unless they pray unto God for their dying Infants and believe that their children are capable of receiving and God of infusing Grace into their Souls to unite them to Christ to justifie and acquit them from their original sins and to sanctifie and change their Natures and make them partakers of the Divine Nature all their Prayers for them on this Topick are but like a fine gilded painted Sepulchre which appears very fair and beautiful without but full of dead mens bones and putrefaction within 8. All Prayers of this kind especially ought to have some footing in a Promise for otherwise it is but presumption to pray for that which God never promised to grant and also that they do not believe the creature can be made capable to receive And this is the sum and substance of their Principle on this account 1. For first they deny that the Seed of Believer are in the Covenant of Grace or that they have any thing to do with that Promise which God made unto Abraham though it is the same Promise which the Apostle saith belongeth unto then and their children in Acts 2.39 2. They deny that young Infants are capable of receiving Habitual Faith though the whole current of the sacred Scripture is against them as in Gen. 17.7 I will be thy God and the God of thy seed after thee c. Now that this Promise is devolved upon the believing Gentiles and their Seed I have already proved as in Isa 44. I will pour my Spirit upon thy seed and my blessing upon thine off-spring c. And in Acts 2.39 For the promise is unto you and to your children and to all that are afar off even as many as the Lord your God shall call Rom. 3. Cometh this blessedness then upon the circumcision onely these were the Jews or upon the uncircumcision also these are the Gentiles For we say that faith was reckoned to Abraham for righteousness And he received the sign of circumcision a seal of the righteousness of the faith Here you see what Circumcision was It was a Sign and Seal of the Righteousness of Faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also Now if they do not go to God in prayer for their children in the Faith of this Promise their Prayers will avail them little or nothing 9. I observe that Mr. D. is so true to his Principle as that he hath not said that he dedicates his Children to God by Faith and Prayer as soon as born but he hath said We dedicate them to God by our Prayers for them as soon as born For if his Prayers had any regard to Gods Promise to believers and their children then it would have been by Faith in Prayer for what is not of Faith is Sin 10. How can those persons who are against Infant-baptism and deny that young Infants are capable of receiving Grace or that they have any relation to the Promise pray for their Infants either dying or living when according to their avowed Principle there is nothing for them to act Faith upon being they will not allow them to be capable of receiving the Promise in which Christ and all the Graces of his Spirit are conveyed it to their Souls And to deny this is to deny all for to exclude them of the Promise is to exclude them from Heaven and destroy the very foundation of Prayer â—â— The â—â—st construction that can be made of these 〈◊〉 of Prayers for their dying Infants is onely this viz. That God would be pleased to spare and continue their Lives until they came to Years of discretion and maturity that so they may be capable of receiving Grace by their own natural strength and ability and exercise it by the aforesaid power and ability This is the natural genuine tendency
No Saint of God ever was or ever will be justified neither for or by the Act of Faith and the reason is plain because that would be for a man to be justified by Works which would destroy Justification by Faith in the Righteousness of Christ which is Popery all over for there is no Justification without the Grace of Faith though not for the Acting of that Grace Therefore it is all a pure Design of preventing Grace from the Foundation to the Top-stone of mans Salvation it is all Grace Grace pure preventing Grace And therefore an Elect dying Infant is as capable of Justification Regeneration Adoption Sanctification and Eternal Salvation as any Adult person is whatsoever And thus I have proved That Habitual Faith is essentially necessary for the salvation of dying Infants as well as Adult believers None can be saved without it for there can be no Acts of Faith where there are not first Habits of Faith it is as impossible as it is for a Tree to grow and bear Fruit without a Root 8. Saith Mr. D. in page 6. It 's to be wondered at how you come to stop at Baptism and do not let children partake of the Lords-supper c. Mr. D. can see no reason why Infants should not be perfect Members of the Church visible if they are any at all To which I reply 1. Truly it is to be wondered at that such an insipid Argument should be destilled from the Brain and drop from the Pen of a Person of such natural Endowments as Mr. D. is generally taken to be But such is the unsearchable Wisdom of God to confound the Wisdom of the Wise and to entangle them in their own Devices that no flesh should glory in his presence Now I shall make good what I have said with a respect to this Argument 1. It cannot be denied but that the Jews children were perfect Members of the Church visible when they were circumcised at Eight days old for the Apostle tells us that unto them were committed the oracles of God Rom. 3.1 2. But yet notwithstanding they did not partake of the Passover and this I am sure that the Gospel of Grace and Christ the Purchaser of Grace did not at all diminish the gracious Priviledges of the children of Christian believers 2. Circumcision was instituted about four hundred and thirty years before the Ordinance of the Passover was in being and were there not perfect Members of the Church visible before the Passover was instituted which was just the Night before they were delivered out of that Egyptian Boâ—dage 3. To come nearer home All those men women and children that were baptized by John the Baptist were perfect Members of the Church visible by vertue of their Covenant-relation to Abraham who was a Type of Christ the Father of alâ— the Faithful and yet they did not partake of the Ordinance of the Lords-supper for it was impossible they should because that Ordinance was not instituted until about thirty years after for as Circumcision was instituted before the Passover so was Baptism before the Lords-supper and as the Passover was not instituted until the Night in which Israel was delivered out of the Egyptian Captivity so the Lords-supper was not instituted until the Night in which our Lord was betrayed when he Actually delivered us out of Spiritual Egyptian Bondage 3. If none are perfect Members of the Church visible until they partake of the Lords supper ther if any of their own Opinion die after they are dipped before they partake of the Lords-supper as no doubt but that many do then they dye imperfect Members of their Church visible 4. Baptism was in force long before the Passover was abolished for our Saviour Christ did eat the Passover and institute the Lords-supper both at a Meal the very Night in which he was betrayed which was the total abolition of the former and the establishment of the latter 5. Our Saviour Christ himself hath in effect declared the Infant-seed of Believers to be perfect Members of the Church visible in Mat. 19 1â— these Words viz. Then were there brought unto him little children that he should put his hands on them and pray and the disciples rebuked them But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdom of heaven That is the Church Surely the Kingdom of Heaven is not comprized and made up of imperfect Members or Subjects Thus you see this Argument is pluckt up by the Roots 9. Saith Mr. D. in page 6. Many of those you call outward Priviledges of the Covenant of Grace our children have as well as yours 1. We dedicate them to God by our Prayers for them as soon as born and those of the Church into which in time we hope they will incorporate 2. Our Example 3. Religious Education by catechising and by daily Prayers for them c. Here are several things worthy to come under our consideration from these Premises aforesaid 1. Mr. D. asserts and declares that their children have many of those we call outward Priviledges of the Covenant of Grace as well as ours but he will not allow them to be outward Priviledges c. but saith that we call them so 2. Either they are Priviledges of the Covenant of Grace or they are not and if they are not so then they are no Priviledges at all for they must be of the Covenant of Works they must be of Grace or of Works this is clear from the Scripture in Rom. 11. And if by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more grace otherwise work is no more work Therefore if those we call outward Priviledges of the Covenant of Grace of which our Opponents children partake of as well as ours are not outward Priviledges of the Covenant of Grace then they are of the Covenant of Works which is no Priviledge at all thus to boast of 3. This destroys that common and unclean Nation of theirs viz. That the children of Turk and Heathens have as much Priviledge as the children of Christian Believers for Turks and Heathens do not dedicate their children to God in Christ as soon as born Which I take to be Mr. D's meaning though he will not allow them one Dram of Habitual Grace which renders it wholly invalid 4. This Dedication of their children as soon as born and Prayers for them must not pass without a strickt Examination for fear least it should prove to be but blear-eyed Leah instead of beautiful Rachel to use our Authour 's own Phrase Therefore I will bring it into the Ballance of the Sanctuary and try whether it be weight or not 1. How can Mr. D. dedicate his children to God in prayer for them as soon as born seeing he will not allow them to be capable of receiving the Seed and Habits of Grace to unite them to Christ For it is
as Circumcision was the door of entrance to all the Members of the former even so Baptism is now the door of entrance to all the Members of the latter Thus you see all the Arguments to prove the contrary are confuted notwithstanding Mr. D's saying that the male children of Abraham's natural Posterity were only to be circumcised and his wondering that from this Covenant should be devolved a Right on the Gentile Church to baptize their Children both males and females is brought to nought 6. And lastly I shall humbly offer some Reasons why the male children were to be circumcised and not the females 1. It was to praefigurate the death and sufferings of Christ who was given for a Covenant of the People and was to be cut off and die for the Sins of his People Therefore as St. Paul saith in another case Was Paul crucified so say in this viz. Was a female to be crucified for the sins of the People I think there are none but will deny that 2. This also was the reason why the Paschal Lamb for Sacrifice must be a male of the flock without blemish and not a female which did likewise praefigurate Christ's Incarnation and Crucifiction For 1. He must be a man and not a woman 2. He must be a man without sin 3. He must be taken out of the flock of God namely the Tribe of Judah 4. And lastly He must be offered up without spot to God for the sins of his People 1 Cor. 5.7 Therefore for these Reasons the male children were circumcised and not the female But yet notwithstanding the female seed of Abraham were as much in the Covenant of Grace and shared as much in the Redeeming Love of Christ as ever the male children of Abraham did 3. The Token of the Covenant was and still is to be on the flesh because all flesh had corrupted its way therefore nothing short of the death and sufferings of Christ could appease the Wrath of God and reconcile him unto us and retrieve us from that lost and condemned state of sin and misery into which the Fall of Adam had involv'd us But Christs Deity did not suffer for it was impossible it was only the Humane Nature of Christ that suffered and was cut off but not for himself but for the sins of the People Dan. 9. And after threescore and two weeks shall Messiah be cut off There was the Antitype or end of Circumcision for he suffered both in body and soul Isa 53.11 His soul was made an offering for sin Thus I have proved That the female seed of Abraham were interessed in the Token of the Covenant as well as the males and so are all the seed of Believers now and have all a Right to the Ordinance of Water-baptism the successive Token of the Covenant of Grace For as Circumcision of the Heart and Baptism of the Holy Ghost both signifieth one and the same thing even so Circumcision in the Letter and Baptism with Water signifieth one and the same thing namely Regeneration and Sanctification by the death merits and Spirit of Christ 3. Mr. D. hath positively asserted That the Covenant God established with Abrahnm and his Seed was a Covenant of peculiarity viz. a Covenant made peculiarly with Abraham and 〈◊〉 Natural posterity but this I shall make appear to be a very gross mistake for several Reasons 1. Because it was not a new made Covenant with Abraham which never had a being before as appeareth by the very words in Gods Declaration to Abraham viz. for thus saith the Lord And I will establish my covenant between me and thee and thy seed after thee c. Though it is true that it was new to Abraham and his seed because they were never in it before 2. This Covenant which God calls my covenant which he established with Abraham and his seed is the same which God made first with Adam and his seed after the Fall Gen. 3.15 and secondly it 's the same which God established with Noah and his seed after the Floud for God used the very same frame of Speech with Noah as he did with Abraham as you may see Gen. 9.9 And I behold I establish my covenant with you and with your seed after you That was with Noah and his Houshold and their Posterity Gen. 7.17 And I will establish my covenant between me and thee and thy seed after thee 1. Behold I establish my covenant c. 2. And I will establish my covenant c. What difference is there between these Two establishments of the Covenant Even none at all Then it must be one and the same Covenant nay God telleth us so for both to the one and to the other God calls it emphatically my covenant So it was not a Covenant made peculiarly to Abraham and his natural posterity 2. Let us address our selves to Gods frame of Speech concerning the Tokens of the one and of the other 1. In Gen. 9.12 And God said This is the token of the covenant which I make between me and you That was Noah and his Houshold 2. In Gen. 17.11 And ye shall circumcise thâ— flesh of your fore-skin and it shall be a token of 〈◊〉 covenant betwixt me and you But it may be Objected What congruity or agreement is there between these two Tokens of the Covenant to the Rain-bow and Circumcision Why there is a very sweet agreement between them both 〈◊〉 in effect it 's one and the same for they are boâ—â— Tokens of God's Love and Grace primarily anâ— especially unto his own covenanting people 3. Persons may as well say That the Rain-bow is the Covenant as to say that Circumcision is the Covenant being both but Tokens thereof 4. The Covenant of Grace had its beginning at the Fall of Adam for had our First Parent stood in their primitive state of innocency theâ— would have been no room for the Exercise oâ— Grace and Mercy for misery in a sense may be said to beget Grace and Mercy for in Gen. 3. â— there came in all our misery and in verse 15 there came in Gods free preventing Grace aâ— Mercy which is his Darling Attribute for Mercy is his delight 5. The Covenant of Grace ran down in a â—neal Descent from Adam and his posterity 〈◊〉 Noah and his and took in Job Melchizedec Eliâ—â— and Abraham Isaac and Jacob Moses Davâ—â— and all the Patriarches and last of all it â—â—volved upon the Gospelized Gentiles and all thâ— posterity and this only is the Covenant of Grace for was it not great Grace that God should 〈◊〉 only spare Man when he first broke out into opeâ— Rebellion against him but found out a Ransoâ— for him 6. All those that are or have been or may be in the Covenant of Grace are not nor new may be in the Covenant of Redemption but aâ— that are in the Covenant of Redemption 〈◊〉 go through the Covenant of Grace to Glory 7. All the Elect of God are in the
Covenant of Redemption and were so from all Eternity for that Covenant was made between God the Father and his Eternal only Son 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began But the Covenant of Grace was made with Man by God the Father in his Son Christ Jesus in the beginning of Time immediately as soon as man Fell Gen. 3.15 8. Not one Soul of all those in the Covenant of Redemption shall ever sin to such a degree as to fall short of eternal life and salvation for they are all in the hands of Christ and none can pluck them thence John 10. My sheep hear my voice and I know them and they follow me and I give unto them eternal life And they shall never perish neither shall any pluck them out of my hand 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God This respects the believers perseverance in his spiritual state and not his spiritual frame of heart for the same Apostle saith in the same Epistle chap. 1.8 If we say that we have no sin we deceive our selves and the truth is not in us Many Thousands have sinned themselves out of the Covenant of Grace and fallen short of eternal life and salvation For as God's eldest Son upon Earth namely Adam sinned and broke the Covenant of Works so Adam's eldest Son namely Cain was the first that sinned himself out of the Covenant of Grace and Ham was the first that sinned himself out of the Covenant of Grace after the Flood and Judas sinned himself out of the Covenant of Grace under the Dispensation of the Gospel and all those Jews we read of in Rom. 11. where it is thus said For if the first fruit be holy the lump is also holy and if the root be holy so are the branches And if some of the branches be broken off and theâ— being a wild-olive tree wert graffed in among theâ— and with them partakest of the root and fatness of the olive-tree Well because of unbelief they were broken off 9. This Olive-tree which the Jews were broken of from and the Gentiles graffed into was the Covenant of Grace Mistake me not for I do not hold that popish Doctrine of falling from true saving Grace for it is impossible for any to fall out of a state of Grace though they may out of the Covenant of Grace because they are in the Covenant of Redemption which is the inner Court viz. Sanctum Sanctorum 10. And Lastly All that are in the Covenant of Grace are the Subjects of Water-baptism they are either baptized or ought to be But none but those that are in the Covenant of Redemption are circumcised in heart and baptized with the Holy Ghost and with fire 2. Saith Mr. D. in pages 2 3. How came it to pass that holy men such who were interessed in the Covenant of Grace at the very instant of making this Covenant of Circumcision with Abraham were not concerned in that Covenant and the Token of it such as Melchizedec c. and the Fathers before the Flood to Abraham 's Time and after to Job and his Family and the Saints of God contemporary with him such as Elihu and Job 's Three Friends c. The Learned Mr. N. Cox hath so solidly opened this Covenant of peculiarity made with Abraham c. Here are several things to be observed from these Words of Mr. D's 1. Is this He calleth the Covenant which God established with Abraham and his Seed a Covenant of Circumcision 2. He queries how it came to pass that these holy men were not concerned in that Covenant and the Token of it Which is a contradiction for first he asserts the Token of the Covenant viz. Circumcision to be the Covenant it self and how and where he will find another Token for the Token of the Covenant I know not 3. I observe Mr. D's drift and design in calling God's Covenant with Abraham and his Seed a Covenant of Circumcision is to make way to lay a foundation to build their Covenant of peculiarity on but this I will prove to be a gross mistake for these Reasons following 1. Circumcision could not be the Covenant it self because according to their own Principles all the female seed of Abraham would have been excluded and shut out for they will not grant nor allow that the female seed of Abraham were any way concerned in Circumcision or had any benefit by it 2. Circumcision could not be the Covenant because it was but a Token of it Gen. 17.11 And ye shall circumcise the flesh of your fore-skin and it shall be a token of the covenant between me and you That was with Abraham and all his Seed both male and female 3. Circumcision could not be the Covenant because in the Covenant it self God promised to be Abraham's God and the God of his Seed after him in their Generations Gen. 17.7 Ay and to a thousand Generations Psal 105.8 And God said I will make an everlasting covenant with thee c. Now Circumcision as to the Letter of it was not everlasting for it expired with the Ceremonial Law 4. And Lastly Circumcision could not be the Covenant it self because then Ishmael would have been in it which is repugnant to the holy Scripture â—â—r he had neither part not lot in the Covenant Gen. 17.18 19 20 21. But they run upon this mistake to prove Gods Covenant with Abraham and his Seed to be a Covenant of peculiarity with a design to exclude all the Gentile Believers and their Seed purely to destroy Infant-baptismâ— for they know that unless they can do that they cannot bring it to pass and this is the reason why they press these holy men aforesaid into their service viz. Melchizedec Job Eliâ—â— c. because they were not circumcised 2. I shall humbly offer my Reasons to shew why Abraham and his posterity were circumcised and not those holy men aforesaid 1. The first is because God never required it of them and therefore it would have been superstition for them to have done it 2. Because Abraham was chosen by God himself and fixed in a publick station to be a sub-representative Head and father of the faithful to the end of the World and so was not any of those Worthies aforesaid 3. God's Covenant was with Abraham several years before Circumcision was annexed unto it Gen. 17.4 As for me behold my covenant is witâ— thee and thou shalt be a father of many nations Now to which of those Worthies did God ever say he would make him a father of many nations 4. In Gen. 12.3 And I will bless them that bless thee and curse him that curseth thee And in thee shall all the families of the earth be blessed This
was Gods Covenant with Abraham some years before Circumcision 5. In Gen. 13.16 And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also be numbred 6. In Gen. 15.5 And he brought him forth abroad and said look now toward heaven and tell the stars if thou be able to number them And he said unto him So shall thy seed be God did not make any such peculiar promise unto Melchizedec or Job c. 7. The blessing of Abraham was to come upon the Gentiles Gal. 3.14 God made Abraham a publick blessing both to Jew and Gentile 8. It was said of Abraham In thy seed shall all the kindreds of the earth be blessed Acts 3.25 In thy seed that is in Christ Gal. 3.16 9. My Ninth and last Reason why Abraham and his Seed were circumcised and not those holy men was because our Saviour Christ was to be born of the Seed of Abraham and therefore it is said In Abraham 's seed shall all the kindred of the earth be blessed for our Saviour Christ was not to come out of the Loyns or any one of these Worthies but from the Lineage of Abraham Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Not the Son of Melchizedec nor the Son of Job c. but the Son of Abraham Therefore because he was to come from his Loyns both Abraham and his Seed must wear the Badge or Token of his Incarnation and Crucifiction which were both prefigurated in Circumcision which was then a Badge of Honour as Baptism now is and centered in the Covenant of Grace as Baptism now doth And for these Reasons aforesaid God was pleased to give unto Abraham and his Seed a Token of his Covenant-Love and Grace in that distinguishing way and manner above all other Saints contemporary with them who were also in the same Covenant with them for God had not Two Covenants of Grace one peculiar to Abraham and his Seed and another for the rest of his Saints but give me leave to tell ye that all those Worthies aforesaid though they were not circumcised in the flesh yet they were all circumcised in heart with the Circumcision made without hands for what though God was pleased to deny them the Token or thing signified at that time for Reasons best known to his holy Wisdom yet they had the thing signified which was infinitely better Ishmael had the Token of the Covenant which was but the shell and not the kernel but all those holy men which Mr. D. spoke of had the kernel though they had not the shell they were in the same Covenant with Abraham and his Seed though they had not that Token of the Covenant as they had Now let us hear what a Gentleman of New-England said in his History of Baptism in pag. 8. 1. A promise to Adam 's believing in this declaring A promise of the Messiahâ—s That he will be his God and the God of his seed in their Generations keeping Covenant or Command revealed to them for when this promise was made to Abraham it is 〈◊〉 to be supposed a new thing not in use before but it was renewed to him with a peculiar respect to his seed when the Gentiles were cast off for sinning against this promise as the Jews now are And there is no doubt but that the Family of Adam who was the first Believer and of Noah and his seed were the Church of God because God exercised Excommunication on the apostate Members and there is no Church-hood but to such as are under the promise Those who cannot say God is their God and the God of their seed in their generations keeping covenant have little to say for their Church-hood 2. Let us hear what that eminent Servant of the Lord Reverend Mr. Samuel Pomfret said to this which Mr. D. writ about Melchizedec Lot and Job c. when he saw it in his Book which is as followeth Touching Mr. D 's doubt about these holy men Melchizedec Job Elihu and Lot c. why they are not mentioned as well as Abraham concerning the Token of the Covenant viz. Circumcision his judicious Heart and Head might quickly have perceived if he please but to consider the lineal descent The God of all Grace was pleased to call out Abraham as the Father of the faithful through all ages to the end of the World both down the Gospel as well as the Old Testament Dispensation as he may know in the Epistle to the Galatians is clear especially the third chapter where it is said the blessing of Abraham is devolved upon the Gentiles 3. Let us hear what Mr. Cobbet of New-England saith also to this 1. Saith he Let us address our selves a while to consider of the external and Church right of little ones to the initiating Seal and Church right which follows thence for the initiating Seal follows the Covenant We speak not of an extraordinary time of the Church when either it hath no particular express initiating Seal distinct from another sealing Ordinance as before that solemn covenanting of God in reference to the Church in Isaac 's Race Gen. 17.7 8 9. with the 19. so there is some peculiar state of the time not applicable to the ordinary time and way of a visible politick Church and its Administrations as then also were Family Churches as that in Melchizedec's and Job 's Families which being not successively to continue were not so immediately eyed in point of solemn Institution and Church Laws as was this of Abraham Isaac and Jacob 's Race wherein the visible Church was to be continued Such extraordinary times and cases are very impertinently urged by some to infringe thâ— force of ordinary Rules and principles they know a extraordinary case of eating shew-bread by such as were not priests and of plucking ears of corn on the sabbath day of a private disciples baptizing Acts 9. and Zipporah 's circumcising of her son And these doâ—â— nullifie or invalidate ordinary rules and principles touching Circumcision or Baptism or the sanctifying the sabbath In ordinary times and cases respecting the political visible Church and its administratiâ—â— such little ones as are of parents in such visible Châ—â— estate they have external right unto the injoyned â—â—tiatory visible seal of which they are outwardly â—â—pable and ought not to be denyed the use and benâ—â— thereof Ordinary times then and not extraordinaâ—â— are here considered Let none object then Childâ— of Members of an ordinary political visible Church 〈◊〉 here considered Let none object an extraordinary 〈◊〉 of Job's or Melchizedec 's Families a visible 〈◊〉 enjoyned not a case wherein actually any such sedâ— not enjoyned is here also considered or at least â— view at the present making of the covenant with thâ— reference as in the case Gen. 17.7 8 9. And 〈◊〉 none object Adam and Noah 's time and cases
submit to the discipline of Baptism Thus I have proved Infant-baptism and Church-membership to be of divine Institution and therefore have a right to the Ordinance of Baptism by vertue of Christs command and the Apostles argumentative mandatory Exhortation and also their covenant interest 1. Therefore I challenge all our Opponents to prove that ever the children of believing parent were once denied the Ordinance of Baptism is our Saviours time or his Apostles 2. I also challenge them to prove by any one Text of Scripture that none but adult believerâ— were to be baptized 3. Let them give us but one single Instance among all those Housholds which were baptized that any one child was exempted 4. And lastly Let them prove that Infant-baptism is any where forbid in the holy Scripture But if they can do neither of these as I am sure they cannot where then is divine Right which they so highly boast of and so confidently laâ— claim unto Why it appears clearly to be on our side and not on theirs and the Reason for it is undeniable For nothing can be of divine Right that is repugnant to the holy Scriptures But to deny the Infant-seed of Believers to have an Interest in the Covenant or Promise of God which intitles them to Baptism is repugnant to the holy Scriptures and therefore cannot be of divine Right as is clear from Acts 2.38 39. 1 Cor. 7.14 and Gen. 17.7 5. Some of those that are against Infant-baptism have publickly and confidently asserted in print that the children of Turks and Heathens have as much priviledge as the children of believing Christians but Mr. D. seems to be of another mind if he had but held tightly to it for saith he in page 2. Many of those you call the outward priviledges of the covenant of Grace our children have as well as yours Pray note by the way Mr. D. saith we call these Priviledges so he doth not own them to be really so and yet at the same time he saith their children have them This is a contradiction in it self for it is to have and enjoy that which they hold is not in being 6. I will prove that the children of believers have a far greater priviledge than the children of Turks and Heathens 1. First of all when the ungodly World was drowned and all destroyed all those children whose parents were not in the covenant were destroyed with their parents not so much as one of them escaped Pray take notice I do not judge nor meddle with their future estate But holy Noah and all his Houshold were saved Heb. 11.7 not one of his children perished in the Flood because they were all in the Covenant of Grace 2. When Sodom and Gomorah were destroyed by Fire from Heaven all those children whose wicked parents were not in the covenant perished with them in that conflagration but righteous Lot who was in the Covenant of Grace was saved and all his own children 3. Where is the chapter or verse to be found in all the Book of God that doth declare that the children of Turks or Heathens are holy children as it doth the children of either believing father or mother in 1 Cor. 7.14 4. And lastly Where is it said in Scripture to Turks and Heathens while such that The promise is unto you and to your children as in Acts. 2.39 Thus you see I have proved That the children of Christian believers have a far greater priviledge than the children of Turks and Heathens by which I have utterly destroyed that carnal ignorant presumptious Assertion of theirs 6. Saith our Opponents What benefit is it for a child to be baptized To which I Answer thus So might proud carnal Reason and natural Affection much more have queried in the time of the Mosaick Law What good doth this smarting Ordinance do to our children Or what benefit is it for them to be circumcised at eight days old which the Apostles themselves counted to be an intolerable yoke which they were not able to beaâ— Acts 15.10 and yet in Rom. 3. he counts it a very great priviledge and advantage for saith he What advantage then hath the Jew or whâ—â— benefit is there in circumcision Much every way chiefly because that unto them were committed the oracles of God Here you see the Apostles Answer is very compatible to this Query but saith he farther For what if some did not believe shall their 〈◊〉 belief make the faith of God without effect Here you see those eight-day disciples were capable of receiving the Oracles of God or else they would not have been committed unto them 6. Saith Mr. D. in p. 3. The primitive Fathers for six hundred years after Christ had a far different Medium to prove Infant-baptism by viz. The necessity of it to salvation Your notion of covenant-right from Abraham and habitual faith is not to be found in their Writings To which I Answer We are not bound to sail by their Compass if the Fathers were mistaken must we be so too I can produce some that were mistaken in a paraelel case long before their time and some of Mr. D's own Opinion that have been mistaken also in this Point in our Time 1. Some of those Jews that were converted to the Christian Faith in the Apostles time who were Teachers of others Acts 15. And certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved Here those men laid a very great stress upon the very manner of circumcision it must not be after the manner of Abraham but Moses 2. I have heard of some even in our Time that are against Infant-baptism that have held the same thing in effect for say they No baptism no salvation and they hold That there is no Baptism but that of dipping which is to reprobate all those who are not for dipping in baptism and all their own children also that die before they are dipped which is to place an Ordinance in the room of Christ's Righteousness But my good Friend It is safer relying upon Thus saith the Lord than upon Thus say the Fathers 2. I shall in the second place prove that the mode of baptism is by sprinkling or pouring water on the subjects in baptism and this I shall do partly to satisfie my much esteemed friend Mr. B. D. who gave me a strict charge on the Royal Exchange so to do though I have been very large already on this subject in my Replication to Mr. B. K's Book 1. I shall begin and make some Observations from Acts 2. where we find a great number that were baptized at one time but we do not find that the Apostles did lay any Injunction upon them to change their Rayment to be baptized in 1. They did not command the men to strip themselves and put on other Garments proper for the Ordinance and then come and be baptized neither did they say unto the women and
maids Go and get ye Gowns made with lead in the lower end of the skirt thereof and shift ye and then come again to us and we will baptize every one of you 3. How could it be possible that so few as the Apostles were not exceeding Twelve in number if they were all there should be able to trip and dip three thousand men women and maids according to their Principle and practice in so short a time as but part of a day 2. I shall prove Baptism to be by Sprinkling c. from the Levitical Law and not by Immersion of Dipping 1. Negatively If there is nothing to be done in Gospel-Worship and Ordinances but what there must be an Example or Shadow from that Pattern which God shewed unto Moses in the Mount with all its Appendix that were then in force c. then baptism cannot be by dipping But nothing ought to be done in Gospel-Worship and Ordinances but what there must be an Example or Shadow for from that Pattern which God shewed unto Moses in the Mount with all its Appendix that were then in force such as Circumcision and Sacrifices which were then in being and long before the Ceremonial Law Therefore baptism cannot be by immersion or dipping under water because there is no manner of shadow or Example for that way of baptizing in all the Ceremonial Law nor its Appendix thereunto belonging Now for proof of which let us address our selves to the Scriptures gradually as we go along 1. In Heb. 10. For the law having a shadow of good things to come and not the very image of the things Pray mind the Law was but a shadow of good things to come and what these good things are I shall have occasion to declare by and by 2. I shall prove that baptism ought to be by sprinkling and pouring water on the subjects baptized 1. Thus If there be an Example or Shadow for sprinkling in baptism from that Pattern which God shewed unto Moses in the Mount then baptism is by sprinkling c. But there is an Example or Shadow of sprinkling c. from that Pattern which God shewed unto Moses in the Mount Therefore baptism is by sprinkling Now for the Proof of this I shall call in many Scriptures to testifie the truth of it and the first shall be that 1. In Heb. 8. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mouâ—t Pray observe these all things that were then to be made according to the pattern shewn in the Mount were the Example and Shadow of the Heavenly thingâ— which is the same with that afore-mentioned Text A shadow of gâ—…d things to 〈◊〉 namely the Gospel-Ordinances and Worship which must be according to the pattern shewn by God to Moses in the Mount 2. The Apostle reproved the Hebrews that were reconciled to the Christian Religion for cleaving to and hankering after the abolished Ceremonial Law for he told them in effect that they robbed Christ of the Honour and Glory of his priestly Office for saith he unto them If he that was Christ were on earth he should not be a priest seeing there are priests that offer gifts according to the Law and then he proceeds to tell them that the Law was but an Example and Shadow of the Gospel-Ordinances and Worship those heavenly things and a shadow of good things to come not the very Image or Substance of the things 3. If there were no Example or Type for dipping in baptism then there can be no Antitype Therefore it cannot be baptism for there was nothing among all the Examples and Shadows of the Heavenly things that was any thing like dipping in baptism 4. But fourthly I will produce you a Cloud of Witnesses which all center in a Type for sprinkling in baptism 1. In Exod. 24. And Moses took the bloud and sprinkled it on the people and said Behold the bloud of the covenant which the Lord hath made with you Now was not this a lively Type or Seal of the Covenant namely Baptism for it signifieth the same thing as Baptism doth viz. Regeneration Sanctification and renewing Grace which cost Christ the price of his precious blood which is the blood of the covenant for he was given for a covenant to the people and therefore Moses said Behold the blood of the covenant which the Lord hath made with you and yet that blood in it self was but the blood of a beast 2. In Exod. 29. And thou shalt stay the ram and thou shalt take his blood and sprinkle it round about upon the altar 3. In Levit. 1. And he shall kill the bullock before the Lord and the priests Aarons sons shall bring the blood and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation 4. In Ezek. 36. Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Here is God's Promise to the Jews the Race of his old covenanted peculiar People predicted which is to be renewed and fulfilled in this latter day of the Gospel as in verses 6 7 8 9 10 11. compared with Rom. 11.25 26 27. First here in Ezek. is their baptism predicted viz. Then will I sprinkle clean water upon you for as they were a baptized Church under the Law so they shall be again under the Gospel 1 Cor. 10.2 3 4. And that was also by sprinkling Secondly here is their Calling and Conversion predicted and promised viz. A new heart also will I give you c. 4. And lastly Pray mind these Scriptures for they are all for sprinkling Levit. 9.9 18. ch 4.6 17 18. ch 5.9 13. ch 8.11 24. ch 14. 7 8 9 16 51. Numb 19.18 19 20 21. â—2 Chroâ— 29.22 ch 30.16 Now what could all these sprinklings and pourings of blood and water be an Example and Shadow of if not of baptism Therefore I demand Two Things of our Opponents 1. If sprinkling in baptism be not the Antitype of all these sprinklings and pourings aforesaid Then I challenge them to find out and discover unto us some other Gospel-Ordinances wherein the subjects are all passive as those were of these Sprinklings under the Law that is more apposite to it than sprinkling in baptism is to the Examples and Shadows of the Heavenly things which were the good things that were come 2. Let them produce us a Type under the
Ceremonial Law for immersion or dipping in baptism otherwise let them cease from such an unwarrantable practice 2. In the Second place Let us observe how excellently the Apostles have conjoined and applyed those Heavenly things in the Gospel new Dispensation their proper center 1. In Heb. 9. For if the blood of bulls and of goats and the ashes of an heiser sprinkling the unclean sanctifieth to the purifying of the flesh Here is Sprinkling and Sanctification joined together 2. In Heb. 10. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Here is Sprinkling and Washing joined together 3. In Heb. 11. Through faith he kept the passever and sprinkling of blood Here is the Passover and Sprinkling of blood joined together the one a Type or Pattern of the Lords-supper and the other of Baptism the two Seals of the Covenant and both pointing to the Death and Sufferings of Jesus Christ the Essential Covenant and also Regeneration and Sanctification as Baptism and the Lords-supper most compatibly do 4. In Heb. 12. And to Jesus the mediatour of the new covenant and to the blood of sprinkling Here the Covenant of Grace under the new Dispensation of the Gospel and Sprinkling are joined together namely Baptism the Seal or Token thereof 5. And lastly Here is the Foundation of all these Sprinklings clearly explained by the Apostle St. Peter in these Words in 1 Pet. 1.2 Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ Here is the Covenant and Sprinkling the blood of the Covenant joined together namely the blood of Christ And what God hath joined together let not proud carnal Reason part asunder Thus you see I have clearly proved from the Ceremonial Law That baptism is by sprinkling and pouring water on the subjects baptized for nothing can be the Antitype of all these Sprinklings but this Heavenly Thing namely the Sacrament of Water-baptism Therefore baptism cannot be by dipping because there is no Example or Pattern for it among all the Ceremonies for if it had been one of the Heavenly Things then there must have been a Pattern for it but there is none as I know of unless it be those two which are not of the Heavenly Things here mentioned but a Dispensation of Wrath from Heaven namely the drowning the old ungodly World and proud Pharaoh and all his Host they were all immersed or dipped and drowned Therefore dipping in baptism is of the Earth and but a humane Invention Now to bring things nearer home still Whaâ— did all these Sprinklings with blood and water signifie under the Mosaick Dispensation which are brought down into the New Testament and applied by the Apostle 1. As they were Examples and Patterns of Water-baptism so they pointed unto the same things as Water-baptism doth viz. Regeneration and Sanctification both which we have in John 3. Jesus answered Verily verily I say unto thee Excepâ— a man be born of water and of the Spirit he cannâ—â— enter into the kingdom of God 2. Sprinkling under the Ceremonial Law is baptism under the Gospel for they both point at one and the same thing namely the Death and Sufferings of Jesus Christ without which there had been no Regeneration or Sanctification for without shedding of blood there could have been no Remission of sins 1. Sprinklings under the Law pointed forward to the Death of Christ to shew that he was to come and suffer 2. Baptism under the Gospel points upward to shew that Christ is come and hath suffered and is ascended though baptism was instituted before Christ's Sufferings just as things are spoken in the present Tense for the future as concerning Christ's birth and nativity in Isa 9.6 For unto us a child is born Christ came by water and blood 1 John 5.6 For even Christ our passover is sacrificed for us 1 Cor. 5.7 Therefore Christ called his own Sufferings his baptism That is calling the thing it self by the name of that which represents it And Christ was really circumcised and also baptized both which pourtrayed his Death and Sufferings Col. 2.13 14. Thus you see how the Ceremonial Law and the new Dispensation of the Gospel were related one to the other the Ceremonial Law was a Shadow of the Image of Christ in his Ordinances And in the Gospel-Ordinances those Heavenly Things the Image of Christ himself is held forth unto us Heb. 10. For the law having a shadow of good things to come and not the very image of the things 5. Those that are baptized by the Holy Ghost are not said to be dipped into the Holy Ghost but the Graces of the holy Spirit are poured out upon them and shed abroad in their Hearts Isa 44.3 Joel 2.28 Acts 2.18 Thus you may see that I have proved from the Ceremonial Law that baptism is by sprinkling and not by dipping 6. And lastly I shall add one Scripture more to corroborate that which hath been said touching the mode of baptism which is that famous Text in 1 Pet. 3. When once the long-suffering of God waited in the days of Noah while the ark was a preparing wherein few that is eight souls were saved by water The like figure whereunto baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Here are several things of great note in this Text of Scripture 1. Here is the twofold patience of God first he waited patiently on the old ungodly World for their Repentance 2. His patience in waiting on Noah until he had prepared the Ark for the saving himself and his Houshold 3. Here is the fewness of the Number of these which were saved among the many Thousands of Families of the Earth viz. but eight persons and they were saved by water that which was a most dreadful dispensation of Gods Wrath to the old ungodly World was a dispensation of distinguishing Love and Grace unto Noah and his Family for the Text telleth us they were saved by water the like figure whereunto even baptism doth also now save us 4. Here are two things enveloped in these words First As Noah's temporal preservation and deliverance in and by the Ark was typical of eternal Life and Salvation by Jesus Christ the Ark of Gods Covenant so is baptism also 5. None are eternally saved by nor for their being baptized no more than all were saved eternally that were in the Ark for if it were so then all would be saved that were are or shall be baptized for external holiness will not give them a Right to eternal Salvation nor foederal holiness neither though inherent holiness doth Pray mind the Apostles Words for saith he The like figure whereunto even baptism doth also now save us not the putting away
of the filth of the flesh that is external holiness but the answer of a good conscience towards God by the resurrection of Jesus Christ There is Internal Grace and Holiness Temporal salvation and deliverances are not a sure sign of Eternal salvation nor external purification or putting away the filth of the flesh without inward heart-purification by the Resurrection of Jesus Christ of which Noah's preservation was a true Type or sign and Water-baptism is no more 6. What analogy is there between Noah's preservation and dipping in baptism for the Text saith plainly that baptism maketh the like figure unto it To which I answer in the negative There is none at all it is altogether incongruous all that can be said of it is this namely It makes a true figure of Gods Wrath on the old drowned World for they were all immersed and destroyed 7. And lastly What analogy or congruity is there between Noah's preservation and sprinkling in baptism To which I answer in the affirmative There is a sweet harmonious Agreement between them for sprinkling in baptism is the like figure 1. As Noah's Preservation and his Family was a Mark and Token of Gods distinguishing Love and Grace unto them above all the rest of the World even so is Baptism now to all true Christian believers and their children which is the Figure thereof a Mark and Token of Gods distinguishing Love and Grace unto them above all other persons in the World for baptism is a sealing the Name of God upon them whereby they are externally received into the Family of Christ for whoso shall receive one such little child in Christs name receives Christ himself 2. As Noah and his Family were all in the Ark even so believers and their seed are all in the Covenant and therefore they all ought to have the Figure of Noah's Preservation administred unto them namely Water-baptism and that by sprinkling otherwise it cannot answer to the Figure of Noah's Preservation for he nor none of his Family went over-board into the water and were dipped but was sprinkled with the Rain from Heaven and with the water that did fly over into the Ark by the beating of the Waves against it even as it doth against a ship at sea in a stooâ— by which the Mariners are often sprinkled and know this my self experimentally but if any â— the Mariners are dipped in the sea they are commonly drowned 3. And lastly As the Waters in mercy bâ—â— up the Ark and saved Noah and his Family eveâ— so in judgment it drowned all the World besides for the Text saith that Noah was saved by wateâ— unto which baptism is annexed Thus I have pâ—ved that sprinkling in baptism is of Divine Institution and dipping for baptism but a human Invention 7. Saith Mr. D. Habitual Faith is not to be fâ—â— in the primitive Fathers Writings To which â— thus reply What is that to us I will put it to a fair and short Issue which shall be this Either Mr. D. must grant that all elect dying Infants have Habitual Faith otherwise he must totally deny Original sin which he please here is his choice for this is the genuine consequence of it withoâ— offering the least force or violence unto his Allegation 1. For First If all young Infants by nature are guilty of Adam's Transgression then they cannot be saved without Regeneration for there is no passing immediately out of the Kingdom and Dominion of Sin and Satan into the Kingdom of Glory for there is a great Gulf fixed between them Luke 16.26 And if they are not in the Ark of Gods preventing Grace to ferry then over they must perish for the only Road to the Kingdom of Glory lyeth through the Kingdom and Dominion of Gods free preventing Grace for all old and young that are saved Eph. 2.8 2. All young Infants by nature are guilty of Original Sin and depravation Psal 51. Behold I was shapen in iniquity and in sin did my mother conceive me Rom. 3. For all have sinned and come short of the glory of God Therefore they must have Grace poured into their Souls to subdue and conquer that original depravation or they cannot be sanctified nor saved for we all received our very shape and first being in sin Therefore they must have Grace to unite them to Christ the lost Image of God by the Fall of Adam must be restored unto them and re-instamped upon them and Christ with all the Graces of his Spirit must be formed in them or God will never save them nor be reconciled unto them no more than he will to the Fallen Angels and this must be done by the Infusion of Gracious Habits into their Souls 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him This Seed of God is the Principles and Habits of Grace which is a Fruit of the Spirit but Grace in Act and Exercise is called the Fruit of the Spirit 3. Habitual Grace is sufficient by the powerful Agency of the Spirit to subdue and conquer original Depravation in regenerating and changing their state and making them Partakers of the Divine Nature by the application of the Righteousness and Merits of Jesus Christ for Justification and Sanctification by the aforesaid Habitual Grace instrumentally of which Faith is supream because without Faith it is impossible to please God 4. The salvation of all Gods Elect both old and young is begun carried on and finished by the Work of Christ without us and by the powerful Operation of his holy Spirit within us Christ ever lives to make Intercession at the Right hand of God for the Application of his Satisfaction to the Fathers Justice for us and his Spirit abideâ— in us to help our infirmities in making Inteâ—cession for us also with groanings which cannot 〈◊〉 uttered Rom. 8.26 27. And thus all Elect dying Infants are made meâ— to partake of the Inheritance with the Saints â—â—â—ight even as all Adult believers are for this 〈◊〉 the only way in which God doth justifie sanctifâ—â— and save all his chosen People both old and young and therefore it is emphatically called the Faiâ—â— of Gods Elect Titus 1.1 5. Wherefore if any dying Infants are any paâ—â— of Gods Elect as that they are then they mâ—â— have this Faith because it is peculiar to God Elect and to none else which is the Faith of the Operation of God and not by maturity of yeaâ—â— for he is the Author and the Finisher of it 〈◊〉 12.2 And it is the gift of God Eph. 2.8 We reverence be it spoken God may be compared 〈◊〉 a man that maketh a Watch with all the Whâ—â— and Pins and Members thereof but it may be 〈◊〉 doth not wind it up and set it a going as soon 〈◊〉 he hath made it but the Watch is a compleaâ— Watch notwithstanding though it should never 〈◊〉 set a going but it is ready to go whenever the Watch-maker please Even so God forms and
fashions the new creature with all its lineaments and members in the Souls of his Elect namely all the Graces of his Spirit but the new creature caâ—â—â— act nor move without Divine Influence no more than the Watch can go of its self and God mâ—â— take either old or young into Glory as soon as theâ—â— are regenerated and born again and never give them time to act Grace the Thief upon the Croâ—â— had but very little time to act Grace in 6. For Persons to imagine or dream of Sanâ—â—fication and Salvation by the Imputation of Chriâ—â— Righteousness and Merits without the Instrumenâ—allity of Habitual Faith to regenerate and change their Natures is meer spiritual Nonsense for Christ's Righteousness and Merits are not to be applied nor exposed in any other way nor by any other means but what God himself hath appointed and revealed unto us and therefore it is called the Righteousness of Faith but according to our Opponents Principles it is a Righteousness without Faith Pray dear Friends consider of this and be no longer deluded 7. I challenge all our Opponents every Soul of them to produce but one single Text of Scripture throughout the whole Book of God that doth give the least shadow of countenance to this kind of Doctrine of theirs namely That Elect dying Infants can be sanctified and saved without Habitual Grace of which Faith is the chief 8. That salvation of dying Infants which our Opponents stickle so strenuously for is a Salvation without Justification and Regeneration which in plain English is to save them in a state of original sin and depravation for the Antipaedobaptists will not by any means allow young Infants to be capable of receiving the Habits and Seeds of Grace to regenerate and change their Natures though Christ himself who spake as never man spake like him hath told us plainly that Except a man be born again he cannot see the kingdom of God And the Scripture also saith Without holiness no man shall see the Lord. 9. A young Infant in the Womb or in the Cradle is as much polluted and depraved by nature as the oldest and vilest sinner upon Earth and as much a child of Wrath as he and he hath as much need to be justified regenerated and sanctified as he therefore all those that deny this must deny original sin which is to overthrow the very Foundation of mans salvation 10. I never read one word in all the Writâ— of our Opponents about the Controversie that â— declared or once discovered the absolute neâ—sity of Justification and Regeneration in orderâ— the salvation of Elect dying Infants I desire thâ— to produce us the Book and Page if they oâ— where there is any such Doctrine It is true 〈◊〉 tell us fine quaint Stories of Sanctification a Application of the Righteousness and Merits Jesus Christ for the salvation of Elect dying â—fants and of their great hope and charity 〈◊〉 have for them and yet in the same breath 〈◊〉 tell us that they are not capable of receiving 〈◊〉 Graces of the Spirit by which it is to be brouâ— about and effected which knocks all their châ— and hopes for dying Infants on the head concerâ—ing their future state of Happiness for Mr. â— â— very ingenuously hath published and confessed his Book that he is not capable of understands the Notion of Habitual Faith for saith he it's 〈◊〉 fine for my uncultivated head That is His 〈◊〉 Reason cannot fathom it 11. I do positively affirm as I shall Answer at the great day of Judgment that all those 〈◊〉 will not allow Elect dying Infants to be capable receiving Habitual Grace to regenerate sanctiâ— and change their Natures do at once reprobâ— them all by their Principle and bar the Gate 〈◊〉 Heaven fast against them For 12. And lastly If the salvation of lost sinneâ— is a pure Design of preventing Grace then I 〈◊〉 affirm That a young Infant is as capable of salvaâ—on as any Adult person is whatsoever but 〈◊〉 salvation of lost sinners is a pure Design of pâ—venting Grace Therefore a young Infant iâ— capable of salvation as any Adult person is wâ—soever 1. It is a pure design of preventing Grace with a â—espect to God the Father that contrived it 2. It is so with respect to Christ the Son that accomâ—lished it 3. And lastly It is so with a respect to Man that hath the benefit of it First Grace and subsequent persevering Grace unto Eternal Salvation is all of pure preventing Grace and â—t is brought about by effectual Calling Justification Adoption and Sanctification for preventing Grace â—uns through them all As hath been most elegantly â—llustrated amplified unfolded and applied by that â—minent Divine who is worthy to be ranked among the rest of our Stars of the first Magnitude in this Hemisphere of Gods Heaven upon Earth the Church namely Mr. M. M. of Stepney from that Famous Text of Christ's wonderful preventing Grace in St. Luke 19.10 For the Son of man is come to seek and to save that which was lost 1. That the salvation of lost sinners is a pure Design of preventing Grace appears in these following Particulars 1. In that men by nature are spiritually dead as in Eph. 2. And you hath he quickened who were dead in trespasses and sins The sinner being dead is not able to quicken nor raise himself but God doth it you hath he quickened c. that is God Therefore it is preventing Grace 2. If the sinner be lost and God is found by him when he sought him not then it is pure preventing Grace but so it is as you may see in Rom. 10. I was found of them that sought me not I was made manifest to them that asked not after me Compare with Isa 65.1 3. In Ezek. 16. thou wast cast out in the 〈◊〉 field to the lothing of thy person in the day that thâ— wast born And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast iâ— thy blood Live yea I said unto thee when thou wast in thy blood Live 4. Man by nature is not only in a state of separation from God but also in a state of Enmity against him and until that Enmity be slain and the Soul united to Christ which is done by Habitual Faith instrumentally there can be no hope of Reconciliation nor Eternal Salvation I say again God will as soon save the Fallen Angels as save any Fallen sinner old or young in the Womb or out of it that dyeth in a state of separation and Enmity against God as all Mankind by nature are Psal 51. Rom. 3.11 12 23. It must be Habitual Faith instrumentally that must justifie the sinner by taking hold of the Righteousness and Merits of Jesus Christ and applying it to the sinner by the manuduction of the holy Spirit for God is the Author and the Finisher of our Faith 5. In the fifth and last place to conclude this Head
of this their Principle and whosoever dives into it seriously and judiciously will find it to be so otherwise why do they say that children are not capable of receiving the Habits of Grace which highly reflects dishonour on the Free Grace of God and also the omnipotent Power of God for unless they do pray for their dying children or living either that they may be united to Christ and be begotten and born of God and justified by the Righteousness and Merits of Christ and have their original sins subdued and their Natures sanctified and changed and the Image of God imprest upon them that they may be made meet to partake of the Inheritance with the Saints in Light which must be by infusing Grace into their Souls all their Prayers signifie no more than their Prayers do for any other outward Mercy and Injoyment But how can they pray for their young Infants union with Christ when at the same time they declaim the very instrumental Bond of union viz. The Grace of Faith which is peculiar to all Gods Elect. 2. You shall see how incongruous Mr. D. is in himself For 1. Saith he in page 5. God knows how to sanctifie and save our dying Infants without our application of Ordinances unto them c. 2. In page 6. he saith We dedicate them to God by Prayers for them as soon as born c. 1. He saith God knows how to sanctifie and save our dying Infants without our application of Ordinances unto them Now by the same parity of Reason Adult believers may cast off all Ordinances and say I am in the Invisible and Catholick Church and God knows how to sanctifie and save me without the application of Ordinances This would make a notable Plea for those that do cast off Ordinances 2. It is true that God doth know how to sanctifie and save all Elect Infants But here I must stop for I dare go no further with Mr. D. because I see a dangerous Precipice 2. It is also as true that God hath revealed unto us how he doth sanctifie and save Elect dying Infants for it is in the same way in which he doth sanctifie and save all Elect Adult believers as I have already sufficiently demonstrated and proved For as there is but one Lord one Faith and one Baptism even so there is but one way to Heaven and that is thro' Christ by Justification Regeneration Adoption and Sanctification for Christ himself saith I am the way and in Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved 3. Is not the dedication of our children to God an Ordinance of God and Is not Prayer also an Ordinance of God 1. If the dedication of our children to God be not an Ordinance of God why do our Opponents practice it Secondly If Prayers to God for them be not an Ordinance of God why do they use it Why doth our Author himself apply these Ordinances of God to his children as soon as born seeing he thus declaims them 2. If they are not Ordinances of God then it falls under the sin of Will-worship and humane Invention and if so then it would be said another day Who hath required these things at your hands But 3. If they are Ordinances of God then they ought not to be against the application of Ordinances unto them by others seeing they allow it in themselves for Dedication without Institution is down-right Superstition Get over this Sir if you can For we are to do all things spiritually in the Worship and Service of God according to the Pattern shewn by God himself unto Moses in the Mount 4. Baptism as hath been proved is one of the Heavenly Things or Gospel-Church-Ordinances which is a publick solemn dedication of the subject baptized unto God in the Church in the presence of God Angels and Men by Thanksgiving and Prayer for as we receive our children from God so it is but reasonable we should offer them up to God through Christ from whom we received them But yet notwithstanding we ought to dedicate them to God secretly as soon as born and privately in our Families for as in Prayers there i◠1 secret Closet-prayer 2. there is private Family-prayer 3. and lastly there is publick Prayer in the Church Assembly And the 〈◊〉 former may be said to be preparatory to the latter secret Prayer in the Closet ought not 〈◊〉 or hinder private Prayer in the Family 〈◊〉 ought both these to excuse or impede publick Prayer in a publick Church Assembly Even so ought we to do in point of dedicating our children to God first it ought to be from the very Womb as soon as born in secret devotion in our Closets and in our Hearts by Faith praising of God on the Childs behalf that the Womb was not its Grave and for that its Members were written in Gods Book of Creation and also to pray unto God that the name of it may be written in the Book of Life that it may be regenerated renewed and sanctified and be sealed up unto the Day of Redemption by the Holy Spirit 2. We ought to dedicate our Children to God in like manner aforesaid in our Family with those Neigbbours and Friends that are there as Instruments to help usher them into the World 3. And lastly These Dedications aforesaid of our children as soon as born must not hinder nor prevent our publick solemn Dedication of them afterwards in that Church Ordinance of Baptism in a more publick solemn manner in the presence of God Angels and Men for the Angels are present in Church Ordinances and Discipline and are strickt Observators of all our Behaviour and Deportment as in 1 Cor. 11.7 10. Which brings me to the second thing viz. That the Angels attend the Church in their Ministry and in special manner their Ministry is extended to the Elect Infant-members thereof as doth plainly appear from the Words of our Saviour in that Rebuke he gave to those Disciples that were of his own peculiar Family when they were striving among themselves who was the greatest in the Church as in Mat. 18. At the same time came the disciples unto Jesus saying Who is the greatest in the kingdom of heaven Pray observe they did not ask who should be greatest in the Kingdom of Heaven hereafter but who is the greatest in the Kingdom of Heaven now in the present tense That was as much as to say Who among us Disciples is greatest in the Church of God now for they knew that Christ was the greatest in the Church and that God is greatest in the Kingdom of Heaven in Glory Now pray mind Christs Answer unto them And Jesus called a little child unto him and set him in the midst of them And said Verily I say unto you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven This Christ spake to
cure them of their Itch of Pride and Ambition which he perceived they began to be contaminated with and therefore he said unto them Whosoever shall humble himself as this little child the same is greatest in the kingdom of heaven Pray note by the way that Humility is the first step unto true greatness in the Church But to proceed fâ—rther on our Saviours Words And whosâ— shall receive one such little child in my 〈◊〉 receiveth me 1. That is Whoso shall receive little children of believing Parents into the bosome of the Church in Christs Name receives Christ along with them because Christ is externally formed in them 2. How can little children be received into the bosome of the Church in Christs Name but by Baptism And for a clear demonstration of this pray observe strictly the Words of Christs general Commission unto his Ministers and Servants and there you will find that Christ commanded them to baptize all in the name of the Father and of the Son and of the holy Ghost This is in the Name of Christ and to receive them into the Church in the Name of Christ which is by a publick solemn dedication of them to God in Baptism Act. 2 38. But whosâ— shall offend one of these little ones which believe in me it were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea What a dreadful threatning is here against all those that offend these little ones And for my part I declare that I do not know who among Christians there are that do offend young Infants so much as all those do that are against their being dedicated unto God in the Ordinance of Water-baptism Pray mind our Saviours threatning all you that oppose Infant-baptism and be no longer wilful and obstinate for it is a most dreadful one viz. But whose shall offend one of these little ones c. How so offend them If you observe narrowly it will appear that the ground of the offence is the not receiving them into the Church in Christs Name for the threatning follows upon that of our Saviour Christs saying And whoso shall receive one such little one in my name receiveth me But whoso shall offend me of these little ones which believe in me c. The offence cometh upon the contrary of receiving them in Christs Name This could not be meant of their Parents first reception of them into the World at their Birth and Nativity But some of our Opponents have been so confident in Print as to say What offences are young Infants capable of taking which is carnal reason all-over for though they are not personally capable of taking offence yet Christ himself is fâ—r as those that receive them into the Church in Christs Name by baptism receive Christ himself even so all these that offend them offend Christ himself even as those that persecute his People persecute Christ himself because by their not receiving them into the Church in Christs Name they shut Christ himself out of the Church therefâ—re Christs must needâ— be offended at them Mark 9.41.42 These little ones which were brought unto Christ to be blessed by him were 〈◊〉 of believers and this will clearly appear to be so if we do but consider these things 1. The old Disâ—iples which were of Christ peculiar â—amily rebuked those that brought them for which Christ rebuked them and said Suffer little children and forbid them not to come unto me for of such to the kingdom of heaven Mat. 19.13 14. and â—â— Maâ—k 10.13 14. Luke 18.15 2. Pray who had to do to bring young Infants to Christ for his blessing on them but their Parents And if they had not been believers themselves they would not have brought their children to Christ to be blessed by him And for this reason they must be the â—â—ed of believers nay they had the Grace of Faith in them for they believed in Christ Maâ— 18. Therefore I demand of our Opponents Two Things 1. If the receiving of young Infants the seed of believers in Christs Name was not to receive them into the Church Then I demand where they are to be received for they mentioned in the Text were not to be received into Christs peculiar domestick Family for he had his select number of them viz. the Twelve Apostles 2. If this receiving them in Christs Name be a receiving them into the Church in some visible way being of the Church before by descent of believing Parents 1 Câ—â— â— 14 If it be not by the Ordinance of Baptism then I desire them to tell us in what other way or publick Ordinance in the Church it is to be done in Christs Name for you see it must be done or else they that reject them are 〈◊〉 to the threatning 2. In the second place Christ proceeds farther to inform us of the great Priviledge that those little ones have by being in the Church for they are under the Ministry and Charge of the holy and blessed Angels as in verse 10. where we have Christ introducing it with a caution to all those that despise these Infant-disciples viz. Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven But as they offend all thâ—se little ones by refusing to receive them in Christs Name into the Church visible by Baptism even so they despise them by saying What good doth Baptism do a young Child And what Grace is a young Infant capable of receiving And thus they both offend and despise them 3. If there be such a dreadful threatning against him that shall offend but one of these little ones which belong unto Christ viz. the Seed of Believers what then is it against them which boldly adventure to offend and despise them all by not receiving them in Christs Name into the Church by baptism and justifie themselves therein It is better for them that a millstone were hanged about their neck saith the Scripture and that he were drowned in the depth of the sea than to offend one of these little ones which believe in Christ It is very strange to me that our Opponents will allow them to be of Gods Family Royal in Heaven the invisible Catholick Church and yet will not allow them so much as a Name in the House of God the Church militant here on Earth which is a spacious pretext of allowing of them the greatest Priviledge of all and yet at the same time deny them one of the lesser 4. Mr. D. hath publickly owned and declared that Elect dying Infants shall be saved which I own to be true And if dying Infants are elected then are they Heirs of Salvation and if they are Heirs of Salvation then are they under the conduct and ministry of the holy and blessed Angels and do share as much in their Ministry as any of the
shall add by clear Scripture Proof as followeth in Exod. 25.40 Acts 7.44 Heb. 8.4 5. Heb. 10.1 2. That the frame of the Jewish Church was made more glorious at the coming in of the Gospel New Dispensation I readily grant but the state of the Church was never altered and the Materials or Subjects are still of the very same kind without any substantial variation 2. Their spiritual Food in Gods House the Church is still the very same though under a better and more glorious Dispensation 3. If Mr. D. could have proved that the state of the Church had been plucked up by the roots and the Covenant dissolved and that it was but a carnal Constitution as Mr. H. C. and Mr. B. K. laboured in vain to do as may be seen in their Books against me then Mr. D. might have gained the Point but he is wiser than to attempt such a gross Absurdity which borders upon blasphemy and therefore he hath rather chosen to contradict those two populous Authors or Champions 4. The Jews and all their children under the Law were Members of the Church visible and the state of the Church was never altered Therefore all the children of Christian believers are Members with their Parents of the Church visible also now under the Gospel Dispensation unless any of them sin themselves out of it when they are grown Persons John 15.2 Rom. 11.17 But that the state of the Church was never altered I shall prove as followeth 1. The Jewish Church state was built upon the Rock of Ages namely that spiritual Rock Christ Jesus as in 1 Cor. 10.3 2. The Church hath its Foundation in the Covenant of Grace of which Christ is the chief Corner-stone Isa 28.16 3. The Covenant of Grace was first declared and made with Adam immediately after the Fall for Adam had the Gospel Preached first to him by God himself who spake as never Man spake like him Gen. 3.15 4. Noah was a Preacher of Righteousness 2 Pet. 2.5 that was he Preached the Gospel for he that doth not preach up the Righteousness of Christ for Justification Satisfaction Sanctification and Salvation doth not Preach the Gospel for the Righteousness of Christ is the very Marrow and Quintessence of the Gospel 5. Abraham had the Gospel Preached unto him as in Gal. 3.8 And the scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all nations be blessed Pray observe The Gospel is that which was Preached before unto Abraham that was when God first blessed Abraham and in him both Jews and Gentiles at his first establishing his Covenant with him in Gen. 12.3 And I will make of thee a great nation and I will bless thee and make thy name great and thou shalt be a blessing And I will bless them that bless thee and curse him that curseth thee and in thee shall all the families of the earth be blessed 2. This Preaching the Gospel before unto Abraham 1. It was before the Covenant was so fully declared and established with him And 2. before God had changed his Name 3. And lastly It was before God had fixed a Token unto the Covenant All which you have in Gen. 17.5 7 11. Neither shall thy name any more be called Abram but thy name shall be called Abraham for a father of many nations have I made thee And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And ye shall circumcise the flesh of your fore-skin and it shall be a token of the covenant betwixt me and you The Covenant was as much a Covenant to Abraham before God added â— Token unto â—â— as it was unto him after as is also clear from Verse 4. As for we behold my covenant is 〈◊〉 thee and thou shalt be a father of man◠〈◊〉 God did not change nor alter his Covenant with Abraham when he added Token to it though he changed his Name Thus you see 1. by whom the Gospel was preached unto Abraham 2 When it was preached unto him 3. How is was preached unto him 4. And lastly What the Gospel was that was preached before unto him Why it was the Covenant of Grace it self in the first broaching of it to Abraham Which utterly destroys that new invented Notion of a Covenant of Peculiarity made with Abraham of Circumcision That is to place the Token of the Covenant in the room of the Covenant it self which is absurd and false And this we must observe also that this was not the first broaching of this Celestial Liquor viz. the Gospel though it was so to Abraham and his Seed for it was first broached and set a running to Adam immediately after the Fall and hath run down upon his Posterity ever since from Generation to Generation and will continue to the end of the World So that to Preach up the Covenant is to Preach the Gospel Hence by the way I infer How unfit all those are who take upon them the Ministry of the Gospel that disown the Covenant that are so ignorant of these profound Mysteries that cannot distinguish between the Covenant and the Token thereof 2. That the Church-state is still the same and the substantial Matter and Form the same now as it was under the Law plainly appears by our Saviours Words to the unbelieving Jews who were then Members of the Church visible as in Mat. 21. Therefore the kingdom of heaven shall be taken from you and gives to a nation bringing forth the fruit thereof And in Mat. 8. Aâ—â— I say unto you that many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven That is they shall be brought into the same Covenant which God established with Abraham Isaac and Jacob and into the same Gospel-Church as they and their Seed were in for this cannot be meant of the Kingdom of Heaven above for none can be cast out of that as these were to be in the remainder of the Verse Mind it but the children of the kingdom shall be cast out into outer darkness there shall be weeping 〈◊〉 gnashing of teeth 1. From hence we may observe that the unbelieving Jews were to be cast out of the Church or Kingdom of Heaven and the Elect Gentiles were to be taken in for them in their room which did not destroy the Constitution of the Church no more than the casting out of Hypocrites out of a Church doth now but it was to purge and refine the Church from all its chaffe Hypocrites and to gather in the Elect Gentile-wheat into the Garner Mat. 3. Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he will burn up the châ—ff with unquenchable fire 2. When this Threatning was executed viz.
when the unbelieving Jews and their Children were â—â—st out the believing Jews which remained in the Church their Children remained in the Church with them and God did take the Adult Elect Gentiles and their Children into the Church together he did not take in their Parents and shut out and exclude their Children as is clear from Acts 2.39 Rom. 11.17 3. The Church state which is the Kingdom of Heaven is the same now as it was in the Beginning in Adam's Time after the Fall and ever will be to the End of the World and the Covenant of Grace is the same in whiâ—h all the Matter Form Laws and Ordinances of Worship and Subjects are contained though some of the unbelieving Jews and their Châ—ldren were cast out especially of those who were actually concerned in condemning our Saviour Christ by which they intailed a Curse upon their Posterity when they said His blood be on us and on our children Mat. 2â— 25 4. And lastly The state of the Church is and ever was indissolvable though it is locally mâ—table God may and he hath taken it from one place and fixed it in another and remove it from one People of Nation and bestow in upon another 2. I shall also prove the Church state is the same now as it was under the Old Testament and the Frame the same substantially but in a more glorious Dress as farther appears from the Apostles Doctrine in Eph. 2. Now therefore ye are no more strangers and forreiners but fellow-citizens with the saints and of the houshold of God And are built upon the foundation of the apostles and prophets Jesus Christ himself being the chief corner-stone In whom all the building fuly framed together groweth unto an holy temple in the Lord In whom you also are builded together for an haâ—itation for God through the Spirit Here are several Things to be observed 1. Those whom the Apostle Preached this Doctrine unto were the then called Gentiles who were come from the East and West and were sat down with Abraham Isaac and Jacob in the Kingdom of Heaven and the Children of the Kingdom viz. The Reprobate Jewes and their Children were cast out 2. The believing Jews which kept their station in the Church were these Citizens and Saints 3. That the Gentiles before their Conversion were Strangers and Forreiners to this City but were then Fellow-citizens with the believing Jewes and their Children the Citizens aforesaid 4. They were taken into the Family Royal of Heaven the Houshold of God who before were Gentiles in the flesh with out Christ being aliens from the common-wealth of Israel aâ—â— strangers from the covenants of promise having no hope and without God in the world Eph. 2.12 5. These Gentiles as miserable and vile as they were 〈◊〉 that Time were not only made Fellow citizens with the Saints but also fellow heirs with them of the same body and partakers of his promise in Christ by the gospel Now thiâ— was spoken to the Gentiles by name as in Eph. 3.6 6. The foundation of the Church of Christ was to be 〈◊〉 in the Doctrine of the Prophets in the Old Testament which â— the same with the Apostles Doctrine in the New Testament and Christ himself is the chief Corner-stone in whom all the Building is joined exactly together and groweth unto an holy Temple in the Lord an Habitation for God 7. And lastly All the believing Hebrews and all their children and all the believing Gentiles and theirs maketh but 〈◊〉 Mystical Body which is the Church Eph. 3.6 4. The Church under the Law was a Golden Candlestick Exod. 25. And thou shalt make a candlestick of puregold c. Zech. 4. What seest thou And I said I have looked and behold a candlestiâ—k all of gold c. This was the Gospel-church in the Old Testament-Times 1. Gold to signifie the Mattâ—â— and Subjects of it 2. Pure Gold to signifie the holiness and purity of it 3. A Candlestick to signifie the Form of it 4. And lastly A Candlestick to signifie the usefulness of the Church for as a Candlestick is to set up a Light in even so â—â— the Church It is a City built upon a Hill 2. Compare this with the Churches in the New Testament in Rev. 1. And I turned to see the voice that spake with me Aâ—â— being turned I saw seven golden candlesticks and the seven golden candlesticks which thou sawest are the seven churches Now I would fain know of our Author where lyes the difference for my part I can see none but this namely There was but one Candlestick of pure Gold in the Old Testament thâ—â— was but one Church or Congregation which was all the Nation and there are seven in the New Testament which is a certain number set for an uncertain but all of Gold under both Dispensations viz. all Gospel holy Churches 3. And lastly The Gospel Church in the Old Testament lived upon the same Food as the Gospel-Churches of Christ do now in the New Testament and as these Churches are baptized Churches so was that one Church in the Old Testament for all the Members of it men women and children were baptized Hear is a clear Scripture-proof for it let who as will or dare deny it 1 Cor. 10. Moreover brethren I would not that 〈◊〉 should be ignorant how that all our fathers were under the cloud and all passed through the sea And were all baptized unto Moses in the cloud and in the sea And did all eat the same spiritual meat And did all drink the same spiritual drink For they drank of that spiritual Rock that followed them and that Rock waâ— Christ On this Rock the Church was built immediately after Adam's Fall and on this Rock it hath stood ever since and ever will to the end of the World and the gates of Hell shall never be able to preva l against it for Christ doth watch over it and keep it Thus I have proved what the Prescription of the Church in the New Testament is though Mr. D. was not so kind as to do it and also of the Old Testament and demonstrated the Matter Form Laws and Ordinances of Worship and the subjects also and I find them joined together and so I leave them for I dare not part them asunder For though this Dispensation is more glorious than that of the Old Testament was yet it is the same for substance 1. It was made of the same Mettle viz. Gold 2. It was of the same quality fine Gold 3. The same Subjects viz. Parents and Children 4. The Church was of the same Form viz. a Candlestick 5. It was of the same use viz. it was for Light for the Laws and Ordinances of Worship are for Light Indeed Satans Kingdom is a Kingdom of Darkness but Christs Kingdom is a Kingdom of Light 6. And lastly They lived upon the very same Food as the Churches of God now do And thus I have proved the Title of this my Book For Infant-Baptism and Church-Membership is of Divine Institution and the Mode of Baptism I have also proved to be by Sprinkling for it is one of the Heavenly Things POSTSCRIPT HAving finished my Discourse at this time concerning the Infant-seed of Christian Believers I now come in the first place to address my self in particular unto my loving Friend Mr. B. D. who hath said in p. 8. as followeth For many Years I have attended to see what could be made of this Argument of the necessity of Baptism to Infants and could I have found it proved I would not have been an Hour out of your Tents Now Sir you have seen it proved to be of as much necessity as Circumcision was under the Law to the Eight-day Disciples for the Infant seed of Believers are fixed in the same station in the Church now as the Jews Children were then for they were never excluded 2. It is necessary it should be so for you see I have fully proved that God commands it 3. It is a Badge of Honour and Token of Gods Covenant-Love and Grace to the Seed of believing Parents who are stiled holy Children 1 Cor. 7.14 4. And lastly Circumcision was the Type of Baptism which is 〈◊〉 Heavenly Things Now my good Friend if you dare veâ—â—â— There was no necessity for those Things aforesaid then you â— that there is no necessity for Infant-Baptism for you see thâ—â— proved Infant-Baptism and Church-Membership 1. From â—ample of John the Baptist 2. From Christs Command 〈◊〉 the Apostles Argumentative Exhortation or Mandamus 〈◊〉 lastly From their Covenant-relation to God who hath proâ— be the Believers God and the God of his Seed and of hâ— Seed Psal 105.8 9 10. Whereever God layeth his Coâ— there is an absolute necessity of Obedience Now Sir I expect you should comply with your Prâ—mâ— make haste and delay not to come into our Tents or shew cause in Print why you will not for I humbly yet boldly longe you to do one or the other either to confute it or of it 2. I address my self to all you that are of this Opinion iâ— not read our Books about this Controversie but pass a deâ— Sentence upon them and condemn them without Book 〈◊〉 Popish Priests and Jesuits do for they judge and câ—â—deâ— Books and Doctrines to be heretical and charge the People hear them on pain of damnation But methinks noâ—â— that are called Protestants should be found guilty of imitaâ— Papists Pray for the future either forbear that ungâ— christian Practice of yours which some of you are guilty â— knowledge by their own confession of judging Books withouing them And if you cannot coâ—fute them then compâ— them It is a greater Honour to recant and renounce 〈◊〉 when detected than to cleave to it Lastly Do not meâ— Truths of God by the Passions and Infirmities of the Inâ—iâ— which God makes use of to declare them for Martin Lutâ— an Eminent Saint in his Day yet very passionate And that is perfectly clear of this Sin cast the first stone at â— thus condemn Thus I leave a Challenge with you all to Answer this my â— the Lord give you spiritual skill and understanding in these â— Covenant-Mysteries that we may all embrace the Truth aâ— Jesus and be of one Heart and one Mind fervent 〈◊〉 serving the Lord with one Consent And so dear Friends to you all FINIS