hereafter Thus you see one of Mr. D's Topping Arguments against Infant-baptism utterly destroyed and himself out-shot in his own bow 2. Saith Mr. D. in page 2. That a positive Right that flows only from the Will of the Legislator such as Baptism is both as to the Subject and the manner of its Administration should have by you its foundation in the Covenant made with Abraham in Gen. 17. relating to his Natural posterity c. To which I Answer as followeth 1. Saith Mr. D. A positive Right both as to the subject and the manner of its Administration By which he intends dipping of the Adult onely But he hath not proved it neither can he I am sure so long as he lives For first he cannot prove it by St. John the Baptist who was the first that ever Administred that Ordinance after the coming in of the New Dispensation of the Gospel for he baptized Jerusalem and all Judea and all the Region round about Jordan Mat. 3. Now if Jerusalem was baptized then Infants were baptized for otherwise it could not be said that Jerusalem was baptized for no doubt but there were abundance of Infants in such a great and populous City as that was Therefore John baptized Infants as well as Adult persons or else he could not baptize Jerusalem 2. He baptized all Judea and all the Region round about Jordan he baptized all that came or were brought unto him and the Scriptures are true and cannot be broken 3. This all here mentioned could not be comprehensive of every individual Person but if it had been so young Infants must have been included therein also 4. I humbly conceive this all is to be understood of some of all Ages and Sects viz. men women and children and to deny both these Senses of it is to lay violent hands upon the Sacred Scripture for if either of these had been excluded it could not have been all But 2. We do not find that St. John did baptize any but those of the Circumcision 3. He did not refuse any of the Jews the Stock of Abraham that came to his Baptism thâ— did not wilfully and obstinately reject it themselves though ar the same time he forbad them to take up and rest in their Covenant-relation to Abraham 4. All those that were baptized by St. Joâ— were not all true Believers because we find that many that were Followers of Christ and cryed Hosanna unto him at one time cryed Away with him Crucifie him at another For St. John baptized with water unto Repentence Thus you see I have clearly proved from the Scripture That John baptized Infants as well as Adult Persons Therefore on whose Side lyeth the positive Right now on yours or ours think you 2. I observe that when ever our Opponent have occasion to mention any thing about Gods Covenant established with Abraham they will not lay down the Covenant fairly at length and opeâ— all the parts of it and rightly divide and explaiâ— it that People might readily see the extent of it whether it was extended to the male children only as some without ground suggest because the male children only were circumcised or to both maâ—â— and female Therefore I will lay it down iâ— them and make some Observations on it and draw some Conclusions therefrom Gen. 17.7 11. 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 1. All those with whom God established his Covenant are included in the Token thereof the female Seed of Abraham as well as the males unless it could be proved that the females were no part of Abraham's Seed For 2. Though Circumcision as to the Letter of it belonged only to the male Seed yet the vertue and efficacy thereof extended to the female seed also because after God had established his Covenant with Abraham and his Seed he said without variation or change of Speech in verse 11. Ye shall circumcise the flesh of your fore-skin and it shall be a token of the covenant betwixt me and you Who are these you that God established the Covenant with Were they Abraham and his male Seed only No it was Abraham and all his Seed both male and female very few excepted 3. Here is another thing to be observed which is very important with a respect to the Controversie in hand and that is this viz. 1. This Token of the Covenant is called a Token of the Covenant but the Token of the Covenant God established with Noah is called the Token of the Covenant And the Reasons of it I humbly conceive are principally these Two 1. Because the Rain-bow is perpetual and was to have no Successor and therefore it is emphatically called the Token of the Covenant 2. The other was called a Token of the Covenant because it was to have a Successor being it was to expire and come to an end with the Ceremonial Law 3. What was to succeed and supply the room of Circumcision if Baptism doth not For there were no other Ordinances of God that either then had or now have to do with the Subjects external part of the Flesh but these Two namely Circumcision and Baptism 4. Neither were there then nor are there now any other Ordinances of God wherein the Subjects were then or are now wholly passive but these Two viz. Circumcision and Baptism For as none were to circumcise themselves then so none are to baptize themselves now 5. For a further confirmation of what I have said touching these things pray observe and take good notice and you shall find that Circumcision and Baptism are both joyned together in the Antitype viz. 1. Circumcision of the Heart and 2. Baptism of the Holy Ghost iâ— which all the Subjects are passive And these are both one and the same for Circumcision of the Heart is Baptism of the Holy Ghost and Baptisâ— of the Holy Ghost is Circumcision of the Heart that is Regeneration and Sanctification which â— pure preventing Grace Mr. H. C. hath so far yeilded unto the Truth these Things aforesaid as that he hath publick declared in Print viz. That as Circumcision 〈◊〉 the door of entrance into the Jewish Church which 〈◊〉 national so Baptism is the door of entrance now iâ— the Gospel-Church which is congregational Now if the female Seed of Abraham were 〈◊〉 as much interessed in the benefit of Circumcisâ— as the male seed were then no women could 〈◊〉 entred in at that door into the Jewish Chuâ— and been Members of it for that door 〈◊〉 have been shut and fast bar'd against them â— This must be granted viz. Either the female seed of the Jews had a benefit by Circumcision as much as the male seed had or they could not have been Members of the Church with them for otherwise they must deny all Women entrance into the Gospel-Church by the door of Baptism because
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-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
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
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