Baptism IT is a matter of great Importance rightly to determin who are the Subjects and what is the form of Gospel Baptism to prevent error in that administration and the lamentable Church-dividing Consequences thereof It is the Covenant Interest and Baptism of the Infant Seed only of Visible Believers that I plead for and there are such vast numbers even Millions of these that if Men unduly exclude and rase out the names of so many out of that great Charter of Heaven they will have a dreadful account to give thereof to God. Those who deny Infant Baptism often call upon us to give express Scripture for it and speak slightly of Consequences But let them know that Scripture Consequences i. e. naturally deduced are valid arguments for Jesus Christ proveth an Article of Faith viz. the resurrection Mat. 22. v. 31. 32. from Ex. 3. v. 6. where is no express word of it and so the proof is only by consequence See others Joh. 7. 38. Joh. 5. 46. 47. Luk. 24. 44 45 46. Act. 10. 43. and 28. v. 23. it would destroy almost all preaching to deny Consequences Besides what express Scripture have they for admitting Women to the Lords Supper as to 1 Cor. 11. 28. if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rarely be extended to the female yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself limits it to the male So what express Scripture have they for Baptizing again those who were Baptized as with us in Infancy I conclude things may be forbidden by good consequence but to those who are otherwise minded for ever to silence this weak Objection I add That there is nothing against Infant Baptism but by consequence and that not good If the Command to Baptize Professed Believers did forbid to the Baptizing of Infants as it doth not yet it were only by consequence I argue thus There is no express Sctipture against Infant Baptism if there were the Controversy were presently at an end Therefore Infants may be Baptized for where there is no Law there is no Transgression Rom. 4. 15. Undeniably then either Scripture Consequences must be owned or else Infants may lawfully be Baptized for there is no express Scripture or Law against it § 1. The Proof of Infant Baptism Position That Infant Baptism is an Appointment of Christ Or That it is the will of Christ that some Infants should be Baptized Argument 1. Some Infants are Discipled so as to have the Name of the Father Son and Holy Spirit upon them Therefore by the will of Christ they are to be Baptized For that is the Commission Mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple ye all Nations Baptizing them All then who are discipled by the Will of Christ are to be Baptized and they are Disciples not only who actually learn but who are in the School of Christ his Church in order to their future Learning Saul made havock of the Church Act. 8. 3. Which is expressed Act. 9. 1. by the Disciples of the Lord. So then to be a Church-member is to be a Disciple Thus Act. 15. 10. The Yoke of Circumcision was laid upon the Disciples Doctrinely imposed upon the Parents but Practically upon the Infant Seed at eight days old for so was the Institution Gen. 17. v. 10 12 13. And so they are Disciples See also Act. 21. 4 5. where Children seem to be numbred among Disciples And as to the Name of the Trinity that of being Holy is attributed often to Father Son and Spirit Lev. 19. 2. and 20. 7. 1 Pet. 1. 15. Heb. 7. 26. Eph. 1. v. 13. and 4. 30. 1 Thess 4. 8. And it is given also to the Church and its Members Exod. 19. 6. Deut. 7. 6. and 14. v. 2. 21. and 26. 19. and 28. v. 9. Rom. 11. 16. 1 Pet. 2. 9. And this very Name of the Lord Holy he hath imposed upon the Children of Believers 1 Cor. 7. 14. Else were your Children Unclean but now are they Holy i. e. Holy by a Separation unto God and his Service which often in Scripture denominateth Persons or Things Holy as the Church and it cannot be meant of Legitimation for if both the Parents were Unbelievers yet the Children might not be Illegitimate For Marriage is honourable in all Heb. 13. 4. Nor is it meant of being only Sanctified to use for there is a vast difference between being Sanctified to and being Holy as Mr. Cotton saith Afflictions Temptations yea Sin it self is Sanctified to Believers And yet none will say that Sin is Holy. Therefore it must be meant of Relative Faederal Holiness and so that Name of God is upon the Children of Believers and consequently they are to be Baptized Arg. 2. If some Infants be visibly or externally in the Govenant which God made with Abraham then by the will of Christ they are to be Baptized But some Infants are visibly or externally in the Covenant which God made with Abraham Therefore by the Will of Christ they are to be Baptized The Consequence that those who are so in Abraham's Covenant are to be Baptized I prove For 1. All the Seed of Abraham in their Generations are expressly Commanded to keep the Covenant by applying the Token of it which is Baptism Gen. 17. 9. Thou shalt keep my Covenant therefore thou and thy Seed after thee in their Generations So long then as Abraham hath a Seed which undeniably he hath in Gospel Times even in all their Generations here is a standing Command to keep the Covenant And how keep it v. 10. 11. This is my Covenant And mentioning Circumcision he saith It shall be a Token of the Covenant between me and you So then the keeping it is by applying the Token of it But he varieth the Phrase as Mr. Whiston excellently observeth an Intimation that he purposed a change in the Token of the Covenant It is not said That the keeping of it in all their Generations should be by Circumcision as the Token of it The Covenant in Gospel Times cannot be kept by Circumcision for that is abrogated and ceaseth to be a Token of it and therefore it must be kept by Baptism which now is the Sign or Token of it that being for the Remission of Sins Act. 2. 38 39. which is a great Blessing of the Covenant Heb. 10. v. 16 17. This then is a full Command to Baptize all in Covenant now for the keeping it as it did command of old to Circumcise them when that was the Token of the Covenant The alteration of the Sign is no hindrance at all as the Second Commandment of Old did require Circumcision Sacrifices and Passover and now these are abrogated it doth equally require the observing Gospel Institutions as Baptism and the Lord's Supper and is kept thereby And the Fourth Commandment required the Observation of the Seventh Day as a Sabbath yet now is kept by observing the First Day of the Week as a Sabbath So the Command of keeping the Covenant was observed of old by
the Gentiles have greater priviledge in Gospel times then they had before Isa 42. 6. Acts 10. 45. Rom. 11. 11 12. Gal. 3. 14. and who dare say that it is diminished let them prove it It s clear that not only the natural fleshly Seed of Abraham but those born in his house and bought with his money which were Gentiles were to be circumcised even Infants at Eight days old not of his Seed Gen. 17. v. 12 13 14. and this is an everlasting Covenant and if they were not circumcised the Covenant with Abraham was broken v. 14. and therefore those Sons of strangers Gentiles were within the Covenant made with Abraham how else could they be under circumcision the token of it and so as it was violated if it were neglected Yet these Gentiles had no right to the Land of Canaan which argueth that Abrahams Covenant was not meerly for the Land of Canaan or meerly typical as some would have it nor only for Abrahams fleshly Seed but extended to some Gentiles Indeed the Church was then Domestical in Abrahams family he would have none there but such as owned the true Religion such only were to be in his house and bought with his money as were then Church members for he commanded not only his Children but his Houshold after him Gen. 18. v. 19. and they shall keep the way of the Lord. And afterward such of the Strangers Gentiles who became Proselites and owned the Jewish religion were to be circumcised Ex. 12. v. 44 48. 49. when a stranger shall sojourn with thee and will keep the passover to the Lord let all his males be circumcised one Law shall be to him that is home-born and unto the stranger So then upon a profession of faith or true religion strangers Gentiles were in the Covenant with Abraham in that day and came under the token of it Circumcision and their Infant seed as well as upon a profession of the faith of the Gospel any are owned in Covenant now their Infant seed must be in it with them unless any can shew a repeal or that they are less priviledged then they were And methinks we have the contrary Act. 2. 39. the promise is to you your Children i. e. to the Jews to as many as the Lord our God shall call i. e. of the Gentiles answerable to the Proselites of old so Isa 56. v. 5 6. 2. The Blessings of Abraham in Gospel Times are come upon the Gentiles by Faith Gal. 3. 14. Therefore the Infant Seed of the Gentiles are in Gospel Times in the Covenant which God made with Abraham For Abraham had no other to communicate but Covenant Blessings and not the Land of Canaan for that is not given to the Gentiles and therefore the Blessings are Gen. 17. 7 8. I will be a God to thee and to thy Seed after thee in their Generations And this for many Generations did extend to Parents and their Infant Seed v. 9 10 11. So as they passed under Token of the Covenant and were intended thereby all the time of the Old Testament He speaketh indefinitely and in general of the Blessings of Abraham not a parcel of them but in the Latitude and as amply as of Old And therefore by Faith God is visibly a God to the Gentiles and to their Infant Seed unless any can prove that God hath repealed that part of the Covenant which concerns the Infant Seed in Gospel Times 3. The Infant Seed of the Jews were in the Covenant made with Abraham in Gospel Times after the Death of Christ after all Legal Observations were abolished Therefore the Infant Seed of Believing Gentiles are in the Covenant made with Abraham in Gospel Times For there is no difference between Jews and Gentiles in Gospel Times Rom. 10. 12. For there is no difference between the Jew and the Greek i. e. the Gentile for the same Lord over all is Rich unto all that call upon him So Rom. 3. 22. Act. 15. 9. Putting no difference Gal. 3. 8. The Jews and Gentiles then are equal in respect of Gospel Priviledge yea there is no difference in respect of External Priviledge and Covenant Intrest for the Partition Wall is broken down that was between us and both made one Eph. 2. 14. And the same Olive Tree which the Jews are broken off from that the Gentiles are grafted into Rom. 11. v. 17 19 23 24. So that the Jews are not Priviledges above the Gentiles Now that the Infant seed of the Jews were in the Covenant made with Abraham in Gospel Times I prove 1. From Act. 3. 25. Ye are the Children of the Prophets and of the Covenants which God made with our Fathers saying unto Abraham and in thy seed shall all the Kindreds of the Earth be blessed This was after the Death and Resurrection of Jesus Christ after the abrogation of all Legal Sacrifices and Ceremonial Observations yet still these Jews were within the Covenant made with Abraham Children of it yea before their repentance for he saith v. 19. repent therefore c. and their being still in Covenant is used as an argument to it they were not yet cast out of that Covenant and that included not only the Parents but the Infant seed as I have proved already so Act. 2. 38 39. 2. The Jews and their Infant seed were in the Covenant made with Abraham the day before the Gospel came to them therefore they were in it in Gospel times after unless God repealed it or cast them out which let any prove who can I run it up to the Primitive times to determine this question thus In the Apostles days immediatly before their Preaching the Jews and their Infant Seed were unquestionably in the Covenant made with Abraham and under the token of it Circumcision therefore the Infant seed were in that Covenant after or else undeniably the coming of Christ and the Jews believing on him and being Baptized was exceedingly to their damage injury and disadvantage For this is to say that the day or moment before a Jew did believe and was Baptized his Infant seed were in Covenant with God the day or moment after the Infant seed was out of that Covenant Dare any say that to be out of Covenant with God or to be cast out is no damage no disadvantage is it not mentioned as a mystery to be strangers to the Covenants of promise Ephes 2. 12 it is the misery of the Jews to be broken off from being externally in Covenant and a mercy to the Gentiles to be graffed into the Olive Rom 11. v. 17 19 22 24. as promoting a partaking of the fatness of the Olive If it was a priviledge to be in that Covenant then it must needs be a loss and damage to be out of it When the question was Rom. 3. 1. What advantage then hath the Jew or what profit is there of Circumcision God by the Apostle answereth v. 2. much every way Is it not then great
is not temporary but by an everlasting Covenant and faileth not Infants Covenant Interest is no branch of those priviledges which he saith are expired but on the contrary Dr. O. mentioneth this as one promise to the Church that God will be a God to them and their seed for ever Exercit. 6. on Heb. Neither doth this make three parties in the Covenant Abraham and his seed and their Infant seed any more than it did before the coming of Christ when Parents and their Infants made one joynt Subject all along as Isaac and his Children and Jacob and his and those Circumcised Josh 5. and theirs The Jews ungroundedly claimed all promises by their being the fleshly seed of Abraham but the spiritual seed may duly claim that promise for their Children there being nothing for the nulling of it Besides Dr. O. once and again there declareth that the Church is one and the same not one Church taken away and another set up in the room the Olive-tree is the same only some branches are broken off c. Infants were of the Church shew when they were all cast out the same that the Jews were broken off from the Gentiles were graffed into Rom. 11. Let any prove that the Church-state in the Substance of it was any part of that which was abolished by the death of Christ They were added to the Church Act. 2. 47. i. e. to the Church under its new administration By breaking down the partition wall the former confinement of the Church to the Natural seed of Abraham was taken off and it hath enlargement by the access of the Gentiles but is not straitned by excluding so vast a number as all the Infant seed The degenerate obstinate unbelieving Jews were broken off for the reformation of the Church but it was not dismembred by cutting off all the Infant seed who had actually done neither good nor evil nor had their Parents rejected the Covenant Some ordinances of worship expired and new were appointed as D. O. well observeth but I cannot find that God cast out any who formerly were members of it as Infants were without a forfeiture of their privilege Obj. 5. Infants are not capable of entring Covenant with God and if they were absolutely in it then God did not perform his promise because many prove wicked and if only conditionally then it is no more to them then others and what advantage by it A. 1. Infants were of old in Covenant and so are capable Gen. 17. v. 10 11 12. Deut. 29. v. 10 11 12. ye stand this day all of you your little ones that thou shouldst enter into Covenant with the Lord thy God So then little ones are in a capacity to be engaged by Covenant for the Lord. I may ask were they absolutely in it or conditionally 2. Some answer the Infant seed of Believers are in Covenant absolutely in the Species conditionally in the individuals Cobbet Many promises run to a Collective body as the Church and are accomplished there and yet may not be made good to every member particularly as it is promised that the gates of hell shall not prevail against the Church Mat. 16. 18. and yet Satan may prevail against particular Members or Churches So the Covenant of not drowning the World doth not secure every particular Man from drowning 3. As to advantages there are many as a Covenant-state is a state of greater nearness unto God then others are in is declared to be a priviledge Rom. 3. 1 2. and 9 4. and it is a misery to be strangers from the Covenants of promise Eph. 2. 12. many advantages I could discover of being externally in Covenant and thus Men may be in it and may so miscarry as to be rejected as Ishmael Esau the Jews Rom. 11. and yet God not break Covenant against Infants Baptism it is objected thus Obj. 6. Faith and Repentance are required before Baptism Mark 16. 16. He that believeth and is baptized shall be saved Act. 2. 38. Repent and be baptized If the Jews the natural seed of Abraham might not be baptized without Faith and Repentance much less others And such affirmative Precepts have their negative and so Infants not believing or repenting may not be baptized Ans 1. I freely grant that those which believe and repent are to be baptized but I deny the consequence that therefore Infants may not be baptized Such Texts conclude affirmatively that such may they do not conclude negatively that none else may as for example it is said Act. 8. 37. If thou believest with all thy heart thou mayest i. e. be baptized This doth not conclude negatively that none else may if any will say hence none may be baptized who do not believe with all their heart then they can baptize none for they cannot know that another doth believe with all his heart and Simon Magus who did not so yet was duely baptized Act. 8. 13. If it could be proved that it is intended exclusively then 2. It importeth that none but those who believe and repent of adult ones may be baptized it is not to be understood in opposition to Infants often affirmative Commands intend only capable Subjects and the negative part extendeth no further Thus as believing and repenting are commanded before Baptism so confession with the mouth is commanded before Salvation Rom. 10. v. 9. 10. If thou shalt confess with thy mouth the Lord Jesus thou shalt be saved and with the mouth Confession is made unto Salvation Will any hence deny that any Infants can be saved because they do not confess with their mouth the Lord Jesus It is meant of adult ones only who are capable subjects So labour by a general term is commanded before eating 2 Thes 3. 10. We command you that if any would not work neither should he eat Will any conclude thence that Infants shall not eat because they will not labour So some commands about eating the Passover as with sower herbs are intended only for capable subjects not sick Persons or Infants That of preaching the Gospel to every creature Mark. 16. 15 16. is meant not to Infants but others So as to Baptism the command to believe and repent before it concerneth capable subjects only and the negative part only saith that adult Believers and impenitent ones may not be baptized it concludeth nothing against Infant Baptism That new Institution of Baptism was firstly to be received by the adult being given to a Church where many such are found and so it was proper to preach to them believe repent and be baptized and thus we going to Turks Indians or others where Baptism hath not come we may preach in the same language believe repent and be baptized without excluding Infants from it Yea of old the Proselites and Strangers must own the Jewish Religion make a profession of Faith and Love as Isa 56. v. 3. to 8. Exod. 12. and then had Circumcision for themselves and their Infant seed 3. Faith and
Repentance were then necessary even for the Jews the natural seed of Abraham that they who were Parents may have right themselves unto Bapism and other Gospel Priviledges and so their Infant seed may have right also For as in other ages of the Church when the Lord gave forth new Revelations and Ordinances for the Tabernacle and Temple he required the receiving of them by Faith and Obedience else they were to be cut off Lev. 7 v. 20 21 25 27. and 17. 4 9. and 19. 8 and 23. v. 27 29. And after great Apostacies and Backslidings they were severely threatned if they repented not So at the dawning of the Gospel day Jesus Christ the promised Seed being actually come this made a great addition to that important Article of Faith now all were obliged under the highest penalty to the Faith of this that the Messiah was come that Jesus Christ was the Son of God Joh. 8. 24. If ye believe not that I am he ye shall die in your sins This was the Test in those times and for Unbelief the Jews the natural seed of Abraham were broken off Rom. 11. 20. On this account was the command in that day to them Believe and be baptized for by persisting in positive obstinate unbelief as to his being come there was a rejection of the Covenant and losing their own right and so their Childrens right which resulted from theirs must needs be lost also If Parents be cast out of Covenant then I plead not for their or their Infants Baptism That faith then was indispensibly necessary to the continuing their Covenant Interest as well as to their Baptism yea if circumcision on the 8th day had continued to this day yet this faith of his being come would have been necessary thenceforth in the Parents in order to their Childrens sharing in it But where the natural seed of Abraham by such faith laid hold on the Covenant and continued their Interest in it here is nothing to prove any alteration or curtailing of the Covenant so as to cut off their Infant seed from it or to exclude them from Baptism Also the natural seed of Abraham had then exceedingly corrupted themselves and hainously sinned even so as to Crucifie Christ the Prince of Life on which account he commandeth to Repent and be Baptized Act. 2. v. 36. 38. When they were under such transgressions well might they be exhorted to repentance in order to Baptism and to prevent their forfeiting all and utter rejection and the Lords saying to them Loami ye are none of my People Certainly a Church which owneth Infant Baptism having members under such a horrid offence may require a manifestation of repentance from the Parents before they do Baptize their Infants In short I have discovered that Infant Baptism followeth Parents Faith and Repentance is pre-required to Baptism of a degenerate adult seed but this is nothing against Baptizing Infants of a spiritual seed by faith § 3. Of the validity of Baptism in Infancy Some speak contemptuously of the Baptizing of Infants and undertake to Rebaptize but Pos Baptism administred in Infancy is valid is no nullity I have proved there is Scripture warrant for Infant Baptism some Infants are the proper Subjects of it and so it s no nullity Arg. 1. Our Baptism in Infancy hath all the Essentials of Gospel water Baptism therefore it is valid is no nullity For if a sin in Circumstantials and accidentals of an ordinance did null it then none were valid no person is so Baptized but some sin in it would render it a nullity seeing there is not a just man upon Earth that doth good and sinneth not Eccles 7. 20. 1 Joh. 1. 8. and the contrary is clear Zippora circumcised when Moses should have done it Ex. 4. 25. and yet it was valid for the Angel of the Lord was pacified v. 26. So the high priests were not of the right line but yearly yet Christ owneth them Joh. 11. 51. and 18 13. and I ask if a person erreth in his profession of faith and yet they Baptize him if he after be profane will they say it is a nullity will they if he repent Baptize him again Now our Baptism in Infancy hath all Essentials of water Baptism for it hath right matter and form here is right matter ex qua constat viz. Water without undue mixture here is the sign and the thing signified by it is evangelical also the right matter circaquam capable Subjects rational creatures none else can be in Covenant nor in a capacity to have the things signified the graces and benefits of the Covenant That Infants have right to it I have evidenced that they are capable is undeniable as they were of circumcision which had a spiritual signification as well as Baptism what hinders their receptivity Infants are capable of a principle of faith and repentance antecedently and of actual believing and repenting consequently and one end which Baptism obligeth to is after repentance Mat. 3. 11. Act. 19. 34. Also it hath the right form an application of water in a solemn significative way in the name of the Father Son and Holy Spirit Mat. 28. 19. we use washing tho not submersion it is such an applying of water that is the substance of the external form of Baptism and if there were a sinful defect which I think there is not in the want of sub mersion yet it can be but an accidental one and so it can never be proved that it renders it a nullity In Infant Baptism there is the Internal form consisting in the relation of the sign and thing signified and the External form the applying water in a solemn way with the words of Institution in the name of the Father which must needs be more of the substance of the ordinance then submersion can be and it is a principal part the face which is is applyed to for the noting profession as the fathers nâ—me in the forehead Rev. 14. v. 1 and so it is valid Arg. 2. Our Baptism in Infancy answereth to the Scripture signification of the word and to what is signified by that Ordinance therefore it is valid and is no nullity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred mergo lavo it noteth a small use of water as Luk. 16. 24. that he may dip it is not the whole finger but only the tip of it Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo lavo it signifieth not necessarily to dip or plunge but as well to wash and this both in common and in sacred use it cannot be confined to submersion or overwhelming in the water and so such dipping cannot be essential to Baptism so as the not using it should render it a nullity see Mar. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they wash they eat not Will any say except they plunged their whole bodies under water they eat not surely no but only washed their hands as v. 3. yet they the persons by that small application
to your Children leave not your posterity ignorant thereof Deut. 6. 6. 7. these words which I command and thee thou shalt teach them diligently unto thy Children Deut. 11. 19. and 32. 46. Eph. 6. 4. 3. Be much acting faith upon the Lord in the Covenant and pleading that with him in Prayer for your seed seeing he hath said he would be a God to them as well as to your selves Thus Abraham having a promise for his seed he acteth faith and poureth out his Soul to God Gen. 17. 18. even for Ishmael altho but externally in Covenant with him and it was with good success v. 20. and as for Ishmael I have heard thee 4. Be in a Submission to the will of God in the distinction which he maketh in the distribution of Covenant blessings the Lord vouchsafeth to one what he will not grant to another Gen. 17. 19. My Covenant will I establish with Isaac i. e. in the special blessings of it not with Ishmael And afterward when he was mocking he was rejected Gen. 21. 9. 12. yet God is quieting Abraham there let it not be grievous in thy sight This is difficult work for Parents to acquiesce and sit down without murmuring complaints when the Lord rejecteth some of their seed who sin whilst he communicateth his grace to others 5. Be good presidents and examples to your seed that are in Covenant they are apt to follow your course walk and conversation and be good Copies or Patterns to them for imitation in keeping the Covenant 6. Lay your seed as much as possible under engagements for owning the Covenant Eli a good Man reproved his Children 1 Sam. 2. 24 yet not doing his utmost to restrain them from sin his house is severely threatned 1 Sam. 3. 13. 14. I will judge his house for ever If Parents do not what they can to restrain their Children from sin it is greatly displeasing unto God. And God highly commendeth Covenanting Abraham for commanding his Children and his Houshold after him to keep the way of the Lord Gen. 18. 19. he would have us by Counsel constrain Children unto duty as a way to mercy As to Children who are growing up 1. Beware of trusting in your priviledge or in being externally in Covenant neither Children nor adult ones are to take up their rest in any outward priviledge Mat. 3. 9. say not we have Abraham to our Father 2. Beware of a rejection of the Covenant as Ishmael did least the Lord reject you as he did him although your first Covenant Interest is by your Parents know this will not always last your standing there afterwards must be in your own right by taking hold of the Covenant It is indeed a difficult question How long are the Infant seed interested in the Covenant upon the account of their Parents faith I think it is till either the Parent or the seed do reject or cast themselves out of the Covenant Ishmael was circumcised on his Fathers account when Thirteen years old Gen. 17. 25. but a certain number of years cannot be assigned as the determining rule for all how long they are in Covenant upon the account of their Parents There may be a difference herein as to years If early you reject the Covenant you may early be cast out or when you are very young And the Covenant may be rejected various ways not only by rejecting of Jesus Christ through positive unbelief as the Jews did Rom. 11. 20. but by acting contemptuously against the matters of the Covenant as Ishmael did mocking Gen. 21. 9. how young soever if you come to scoff or mock at Religion or matters of the Covenant especially if you be descended of Religious Parents you are in eminent danger of being cast out And so by preferring carnal sensual enjoyments before Spiritual Blessings as Esau did who in distress sold his birth-right for a trivial matter even the gratifying a sensual appetite Heb. 12 16. as a profane person he was rejected 3. Set your Covenant Interest against all temptations to sin God hath imprest something of his name upon you calling you holy and then depart from Iniquity 2 Tim. 2. 19. Do not act against the name of God and Jesus Christ which you are solemnly engaged for the owning of Mat. 28. 19. You that are the Children of Believing Parents if you live in sin know you sin at a higher rate than others because against the Covenant that you are under as well as against your Religious Education your sin admits of higher aggravations than others for you forsake the God of your Fathers 2 Chron. 7. 22. and 24. 24. to aggravate the evil of Nabals doings it is said 1 Sam. 25. 3. and he was of the house of Caleb The excellency of the Forefather Caleb increased the Sin of Nabal he being a degenerate Plant. 4. Improve your Interest in the Covenant towards seeking an Interest in Jesus Christ and the Saving Blessings of the Covenant He urgeth attendance unto the voice of that Great Prophet Jesus Christ Act. 3. 22. And it is from their being the Children of the Covenant v. 25. Do not content your selves with being externally in Covenant in Parents Right but seek a Personal Interest in the special Blessings of the Covenant 5. Make your Covenant Intrest a Provocation to Repantance Act. 3. 19. Repent ye Why v. 25. ye are the Children of the Covenant Act. 2. 38 39. Repent Why for the Promise is to you 6. Walk suitable to your Interest in the Covenant in imitation of Abraham When they pleaded they were the seed of Abraham Christ reflecteth on them because they did not the Works of Abraham Joh. 8. 39. O walk in the steps of the Faith of Abraham Rom. 4. 12. Against Hope believe in Hope that you may be blessed with Faithful Abraham FINIS A POSTSCRIPT TO prevent Mistakes know that page 3. runneth not upon my Principle but is an Argument ad hominem and the meaning is only this that Infant Baptism is not expresly forbidden therefore either it is lawful or else Scripture Consequences must be admitted which is undeniable ERRATA IN the Preface page 4. line 5. blot out that In the Book p. 4. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 5. for faederatiare r. faederati are p. 24. l. 13. for mystery r. misery p. 28. l. 12. r. Rom. 11. p. 34. l. 5. for yet r. yea p. 38. l. 11. r. from being l. 12. after limit for to r. and. p. 40. l. 16. for that r. the. p. 46. for te r. to p. 69. l. 6. for are r. were l. 22. 24. for may r. might p. 78. l. 6. for in r. of l. 22. for Arnon r. Aenon so also p. 81. In the Catalogue p. 1. l. 4. for Definitive r. Defensive p. 3. l. 21. for Sadbury r. Sudbury A Catalogue of Books Printed for and are to be Sold by Edward Giles Bookseller in Norwich near the MARKET-PLACE SEveral Discourses concerning Actual Providence A Word in Season Definitive Armour against four of Satan's most fiery Darts Sermons upon the whole first and second Chapter of the Canticles Thirteen Sermons upon several useful Subjects all Published by John Collins D. D. of Norwich The way of the Spirit in bringing Soul to Christ The Glory of Christ set forth with the necessity of Faith in several Sermons both by Mr. Thomas Allen late Pastor of a Church at Norwich Enoch's Walk with God and Christ a Christian's Gain by Mr. Timothy Armitage late Minister at Normich A Discourse of the preciousness of Christ and of the preciousness of Faith. Precious Promises the Portion of Overcomers Sermons on five several useful Subjects all by Mr. John Longher Minister in Norfolk The Saints Ebenezer by Mr. Franâ—â—s English late Minister in Norwich Directions to spell English right The History of the Protestant Reformation as it was begun by Luther The Dead Saint speaking being a Sermon preached upon the Death of Mr. Newcomb of Dedham in Essex The English Presbyterian The Miracles of Christ The ordinary matter of Prayer drawn into Questions and Answers Two Treatises the first Rejoycing in the Lord Jesus in all Cases and Conditions the second Of a Christian's Hope in Heaven and Freedom from Condemnation by Christ both by Mr. Robert Asty late Minister of Jesus Christ in Norwich Obedience to Magistrates recommended in a Sermon preached September the 9th 1683 being the ' Thanksgiving Day for his Majesties Deliverance by Jonathan Clapham Rector of Wramplingham in Norfolk A Present for Youth and an Example for the Aged Two Discourses one of Spiritual Blessings the other That God hath an high account of the least Grace in the Saints by Mr. John Cromwell late Pastor of a Church of Christ in Norwich Infant Baptism of Christ's Appointment by Mr. Samuel Petto Minister of the Gospel in Sadbury in Suffolk Of the Conversion of Sinners to God in Christ the necessity nature means and signs of it with a concluding Speech to the Unconverted by Martin Pinch a Servant of Christ in the Work of the Gospel in the City of Norwich Sincerity or the upright Man's Walk to Heaven delivered in several Sermons in the Parish Church of St. Michael in Long-stratton in Norfolk by James Oldfield late Minister there The End of the Catalogue