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
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
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
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
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