A COUNTER-ANTIDOTE To purge out the Malignant Effects Of a Late COUNTERFEIT Prepared by Mr. GYLES SHUTE An Unskilful Person in Polemical Cures BEING An Answer to his Vindication of his pretended Antidote to prevent the Prevalency of Anabaptism Shewing that Mr. Hercules Collins's Reply to the said Author remains unanswered Wherein the Baptism of Believers is evinced to be God's Ordinance and the Baptized Congregations proved true Churches of Jesus Christ. With a further Detection of the Error of Pedo-Baptism To which is added An Answer to Mr. Shute's Reply to Mr. Collins's Half-sheet By BENJAMIN KEACH LONDON Printed for H. Bernard at the Bible in the Poultry M DC XC IV. THE INTRODUCTION I Cannot without Grief and Sorrow of Heart reflect upon the sad Consequences of our present Differences in and about the smaller Matters of Religion whereas we agree in all the Essentials thereof but do much more resent that bitter and censorious Spirit many shew and particularly appeareth in the Person I have now to do with which all that read his Books will quickly perceive Pray do but see what a kind of Advertisement he put twice into the City Mercury of his last Treatise c. wherein he positively denies those he calls Anabaptists to be Churches and their Baptism he affirms to be a Counterfeit which is the Baptism of Believers or adult Persons and that because we do not ground Gospel-baptism upon the Covenant God made with Abraham but upon the great Commission our blessed Saviour gave to his Disciples after he rose from the Dead as it is contained Mat. 28. 19 20. Mark 16. 15 16. This is such an Attempt that none of our Brethren who are Pedo-baptists nor any that ever I read of assayed to do Whether our Baptism be a Truth of Christ or a Counterfeit will appear in our Answer but why are we no Churches Certainly we are Churches for a Church may consist of wicked Men as well as of good Men but I suppose he means we are not true Churches of Christ he as I judge not knowing from what Theam that word is derived we must be wicked Persons or else Churches of Christ. This Man hath come too near to the Expressions and bitter Reflections John Child uttered against us falsely called Anabaptists who soon after fell under fearful horror of Conscience and Desperation He wrote a Book against us rendring us very odious to the World and casting Contempt upon our saithful Ministers but quickly was convinced of his horrid Design crying out in Despair That he had touched the Apple of God's Eye for said he if God has any People in the World those that I have vilified are his or to that effect The Lord deliver this Man from such a Spirit and dismal end but 't is bad modling as we used to say with edge Tools Our Saviour shews the danger of rash Judgment and what have â—e to do to judge our Fellow Servant much less Churches We may judge of Things and freely speak our Minds according to Light received but to censure a People after this manner and only because 〈◊〉 differ from him about the Subject and Mode of Baptism is hard 〈◊〉 considering that we are in all other things of the same Faith with himself and such that he hath daily Church Communion with is this lovely or just is this the Spirit of Jesus Christ Oâ— doth he appear in the Wisdom that is from above that is first Pure then Peaceable Gentle â—aâ—â—e to be Intreated full of Mercy and good Fruits without Partiality and without Hypocrisie and the Fruits of Righteousness that is sown in Peace of them that make Peace Jam. 3. 17 18. What kind of Scoffing Reproaching Railing and opprobious Language he hath cast on us I shall collect and set down in its proper Place and yet at the same time he bears very hard upon his Antagonists for using such kind of Terms c. p. 4. How will he escape who says a Man should not Steal if he Steals Or that a Man should not commit Adultery if he commits Adultery Rom. 2. 22. Or that says a Man should not scoff or rail on and vilifie his Brother when he doth the same thing and yet pretends he hath not doâ—e it I will not render Railing for Railing these are his Words and again saith I shall labour to declare in the Spirit of Meekness pag. 4. Hath he been as good as his word or hath he not they are proper Judges who have read his Book I think few Men who have had to do with us in this Controversie shewed a more four Spirit than Mr. Eaxter and yet did he ever deny us to be Churches or call our Baptism a Counterfeit Pray take his Sentiments of us when in a coâ—l Spirit these are his words viz. That the Anaebaptists are godly Men that differ from us in a Point so difficult that many Papists and Prelatists have maintained that it is not determined in in the Scripture but dependeth upon Tradition of the Church and I know as good and sober Men of that Mind as of theiâ—s who are most against them c. And again he saith That Augustin and many Children of Christians were baptized at Age and that the Controversie is of so great Difficulty that if in all such Cases none that differ be tollerated we may not live together in the World or Church but endlesly excommunicate or persecute one another Baxter's Book Principle of Love page 7. But Mr. Shute hath appeared so bold and rash as if he had an infallible Spirit and seems to be so lifted up as if he hath done more in his short Tract than all those learned Men who have formerly and of late times asserted Pedo-baptism And that now we are totally confuted and We and our Cause of Believers Baptism gone for ever See his Title Page And in pag. 113. saith he Thus I have given you one Broad side more by which I have brought your whole Opinion by the Lee and all the Carpenters and Calkers in the Nation cannot save it from Sinking I wish he knew his own Spirit and Weakness better and not thus to admire what he hath done Doth he think there is none can answer his Arguments No saving our Baptism and Churches from sinking to the bottom which he hath so furiously attacked sad Case What could Goliah of Gath or proud Rabshaketh say more But he forgot the old Proverb Let not him boast that puts on his Armour as he that puts it off If I or my Reverend Brother Collins have in any Writings of Ours used hard Words we have cause to be troubled for the Truth never gained any thing that way 'T is not hard Words but hard Arguments that must do the Business A soft Answer as Solomon saith turneth away Wrath. I must say I had rather have to do with a Man that hath more Argument and less Confidence than I can find in his Writing or Spirit I am sorry he
had no better Counsel or followed no better Conduct at such an hour as this is it sure concerns us all to study the things that make for Peace and that by which we may edifie one another the Breach is too wide already O what want of Love is there in Christians to each other who are all Members of the Mystical Body of Christ and Children of one Father and Heirs of the same glorious Inheritance Sure we shall love one another when we come to Heaven and I hope His Reverend Pastor whom I have more cause both to love and honour than ten thousand Instructors in Christ he being the blessed Instrument in my Conversion all most forty Years ago gave no Encouragement to him thus to write and abuse his Brethren I would he had consider'd the Text He that hateth his Brother is in Darkness Joh. 2. 11. For my part I hope I can say I love them in whom I see the Image of God that differ from me in the like degree as those of mine own Opinion I am persuaded the want of Love to one another is one of the greatest Sins of this Age and that which is a high Provocation to God and if that which this Man hath done is a fruit of Love or tends to promote it I am mistaken True I have may be wrote as much of late as another on the Subject of Baptism but never without Provocation by means of divers Persons who have of late times wrote against us I have not begun the Controversie but have still been on the defensive Side nor can any justly blame us to clear our selves and defend that which we believe to be the Truth of Christ when urged to it As to his Answer to Mr. Collins he hath said something 't is true to one or two of his Arguments but the rest he has passed by in silence and left the chief Argumentive part in a great measure unanswered And as to his Reply to me I cannot see he hath said any thing that deserveth my notice at all but lest the easie unwary and prejudiced Reader should conclude he hath done Wonders should we aot return an Answer I have examined the stress of all that seems Argumentive which contains but a small part of his Book and having studied Moderation and Tenderness I hope it may tend to allay and quench the Fire of his Passion and bring him to a more moderate Temper However I shall leave it to the Blessing of God to dispose of the Issue of it as he shall seem good in his all-wise Providence and to help the Reader I have divided his Book into Chapters in my Answer and since he begins with the form or manner of baptizing there I shall begin also CHAP. I. Wherein it is proved That Baptism is not Sprinkling nor Pouring of Water on the Face nor Dipping of the Head only But that it is Dipping or Plunging of the whole Body under Water I Shall begin with Mr. Sbute's Fifth Page and shall shew him that he hath not yet buried Mr. Collins his answer but that it is still alive and as lively as it was before his pretended Answer came forth In pag. 6. he râ—cited what Mr. Cobins mentioned in the 2d page of his Reply to his Antidote viz. where Mr. Cobins says The right mode of Baptism is by Dipping To which Mr. Shute saith in p. 5. I think there is more to be said for Sprinkling or Pouring Water on the Face in Baptism than there is for Dipping or Ducking over Head and Ears in a River or Pond For the latter is more like a Punishment of Criminals than the Solemnizing of an Ordinance of God pray hear what the Scripture saith of Sprinkling and of Pouring Water upon Sinners to cleanse them Heb 12. 24 And to Jesus the Mediator of the New Covenant and to the Blood of Sprinkling c. â— 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. And Isa. 44 3. For I will pour Water upon him that is thirsty and Fâ—oods upon the dry Ground I will pour my Spirit upon thy Seed and my blessings upon thine Off-spring Ez â— 36. 25. Then will I sprinkle clâ—an Water upon you and ye shall be clâ—an from all your Filthiness and from all your â—â—ols wâ—â— I cleanse you Edâ—d 2â— 8. Here you see say you we do not read of Dipping nor Ducking in all those spiritual Metaphorical Baptisms which are all nearly reâ—ued unto the Ordinance of Baptism and tâ—nâ— to the fam thing but more effectually and perfectly and are accompanied with the same Promises namely the Remission of Sins Sanctification by the Spirit and the Gift of the Holy Ghost compared with Acts 2. 38 39. Answer 1. You might have added many other Places of Scripture where we read of Sprinkling But what would it signify the Sprinkling and Pouring mentioned in these Scriptures refer not to Water Baptism Read your learned Annotators and Expositors and you will find they agree as one Man That Sprinkling and Pouring of Water in Isaiah and Ezekiel c. do refer to the graci us Effusion of the Spirit in the Times of the Gospel and to the Purifying and Purging Vertue of the Blood of Christ and so that in Heb. 12 24. is to be understood you should not only say but prove Baptism to be here intended and then yoù had said something 2. Should the Sprinkling or Pouring in these Scriptures be meant of Baptism then it would follow that Baptism has mighty Vertue in it indeed even to wash away all Sin and Filthiness I thought nothing could cleanse from Sin out Christ's precious blood as it is applyed by the Spirit through Faith Baptism Peter tells you washes not away the Filthiness of the Flesh. Not the putting away of the Filthiness of the Flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3. 20. 3. If you should say Baptism is chiefly a Sign or lively Symbol of our being sprinkled with the Spirit or with the Blood of Jesus Christ we do deny it You have not attempted to prove it 't is evident Baptism is principally a Sign or Symbol of Christ's Death Burial and Resurrection see Rom. 6. 3 4. Col. 2. 12 13. compared with this in 1 Pet. 3. 20. which Sprinkling or Pouring cannot hold forth 4. But you intimate That these Spiritual Metaphorical Baptisms are nearly related to the Ordinance of Baptism I answer by pouring Floods of Water or by the great Effusion of the Spirit I deny not but the Baptism of the Spirit may be held forth and the Baptism of the Spirit signifies Immersion Ye shall be baptized with the Holy Ghost c. Acts 1. 5. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon Is to Dip or Plunge in which Sense saith he the Apostles might be said to have been Baptized
and in the like safe condition 3. 'T is evident that the legal Church of the Jews was not made up of the same matter or ingredients as the Gospel Church is for according to the Institution of the Gospel Church none ought to be made members of it but Believers only But in the Jewish Church the fleshy or carnal Seed were admitted by Gods ordination and appointment God did allow of the fleshy Seed as such then to be members of that Church but he doth not allow of such to be in the Gospel Church You mention in Page 100. that in Exod. 25. 31. And thou shalt make a Candlestick of pure Gold c. and you hint this was the Church and the ordinances of God And therefore the ingredients are the same under the Gospel as the Church was under the Law Answer I Though the Candlestick of pure Gold had been a shaddow or Figure of some thing to come and that it referred not to the legal Church but to the Church under the Gospel and this being so how can this prove that Church consisted of the same matter and ingredients as the Gospel Church does 3. You say that the Church of God under the Mosaick Law lived upon the same Spiritual Food as the Church of Christ doth now c. Page 93. 1. Answer All that were of the mystical Body of Christ then 't is true did feed on the same spiritual food 2. But pray consider what you say Can any of those that feed on the Flesh of Christ and drink his Blood perish for 't is evident many who are said to Eat of the same spiritual Meat and drank the same spiritual Drink perished in the Wilderness 1 Cor. 10. 5 6 7 8. 3. They all Eat the same Manna that Caleb and Joshua did which is called Heavenly or Spiritual Meat and Drank of the Water out out of the Rock that was a Typ of Christ The Jews say our Annotators Eat the same Spiritual Meat that we do now they in the Type we in the Antitype they as a Church had but the Shell comparatively and we the Kernel they had the shadow we the substance their Ordinances were called Carnal Ordinances and their promises Earthly ours are Spiritual Ordinances and better promises Therefore the Church under the Gospel does not feed on the same food which the Church did under the Law 4. You say the Church under the Law was Baptised Men Women and Children And there can be no true Church but what is so now You mention that in 1 Cor. 10. 1. 2. Here is a Church say you Baptized c. and not one of them Dipped or Duck'd over Head and Ears Answer You mistake the Jewish Church was no Baptized Church they had no Ordinance of Baptism this was but a Typical Baptism but if they were as they passed through the Sea Baptised and yet only Sprinkled by Rain faling upon them from the Cloud then you will make the Church of Israel all Anabaptists for they were all Sprinkled after they passed through the Sea see Exod. 24 â— and Moses took the Blood and Sprinkled it on the People both the Book and all the People Heb. 9. â—9 'T is evident you by this render them to be all Rebaptised should what you say be granted 2. But Sprinkling is not Baptising nor was that a real but a Typical Baptism i. e. when they passed through the Sea nor was their Children any more Baptised than was that mixt People which were with them for so 't is said and much Cattel also But that Typical Baptism bears great Analogy with Dipping as Mr. Pools Annotations well observes on the place The Apostle useth that term in regard say they of the great Analogy betwixt Baptism as it was used the persons going down into the Waters and being Dipped in them and the Israelites going down into the Sea the great receptacle of Water tho' the Water at that time was gathered on heaps on either side of them yet they seemed buried in the Water This they give from some as the most probable sense of the place And This being so you need not call the Anabaptists to wonder at what you thought you had got here Do you think that among the Jews that passed through the Sea there were not some Unbelievers as well as among that mixt People will you plead for the Baptising of Prophane and ungodly persons for this will justify their being Baptised as far forth as that of the Infant Seed of Believers Thus I have answered all your arguments to prove there is no difference betwixt the State and Nature of the Gospel Church and that under the Law and further to convince you of your mistake in pleading for such a Church take Dr. Oâ—â—ens sentiments and some other Reverend Independents of a Gospel Church and of the Dissolution of the Jewish Church Question What is an Instituted Church of the Gospel he answers Answer A society of persons called out of the world or their natural Worldly state by the Administration of the Word and Spirit unto obedience of the Faith or knowledg and Worship of God in Christ joyned together in an Holy Band or by special agreement for the exercise of the Communion of Saints in due observation of all the Ordinances of the Gospel Catech p. 19. See also Page 91. how he distinguishes a Gospel Church from the Church under the Law which he calls a National Church Again he saith Page 93. the National Church of the Jews with all the Ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united Assemblies of Believers c. See Reverend Mr. Fords Gospel Church opened Chap. 1. Page 5. where he gives a right discription of a Gospel Church Instituted by Christ viz. a society of Godly Christians who give themselves first to the Lord and then to one another c. In Chap. 3. Page 22. he shews the matter of a Gospel Church more fully and that it doth consist only of regenerate and converted persons Such as are Married to and have put on Christ such that are savingly and powerfully enlightned and enlivened quickened and convinced of Sin of Righteousness and Judgment Now are Infants capable of these things again he says Page 25. that all Church Members ought to be sincere hearted Believers c. Where is your Infant Church Membership if what these worthy Ministers say be right as be sure it is I cite these Authors to convince you that you have not a right notion of a Gospel Church in that you say it differs not from the Church of the Jews which was national if you are no Independent but are for a National Church bring forth your arguments but first consult Dr. Owen c. The Dr. saith further viz. that God doth require regeneration as an indispensable condition in a Member of his Church a Subject of his Kingdom for his Temple is now built of living Stonâ—s â— Tet. 2.
Trespasses forgiven Col. 2. 11 12 13. And will any Man says he yeâ— will Paul ascribe all this to those that did not so much as profess the things signified Will Baptism in the Judgment of a wise Man do all this for an Infidel or say I for an Inâ—â—nt that cannot make a Profession that he is a Christian pag. 31 32. He proceeds Arg. 23. The Baptized are in 〈…〉 called Men washed sanctified justified they are called Saints and Churches of Saints 1 Cor. 1 2. all Christians-are sanctified oâ—â—eâ— pag. 33. Now let me add the Minor But Infants baptized are not in Scripture called Men washed sanctified justified they are not called Saints Churches of Saints Christians nor sanctified ones Ergo Infanâ—s ought not to be baptized If any should say why did you not cite these Assertions of Mr. Bâ—â—tn's whilst he was living I answer More then twelve Years ago I did recite and print these Assertions and many other Arguments of his to the same Purpose â—o which he gave no Answer Arg. 24. If there is but â—ne way for all both Parents and Children to be adâ—iâ—â—â—d into the Gospel-Church to the End of the World and that it is upon the Profession of Faith to be baptized then both Parâ—â—â—s and Children must upon the Profession of their Faith be baptized and so admitted c. But there is but one way for all boâ—â— Paâ—eâ—â—â— and Children to be admitted into the Gospel-Church to the End of the World and that is upon the Profession of their Faith to be baptized Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not 〈…〉 â—e â— lively Representation of the Death Burial and Resurrection of Jesus Christ together with our Death 〈◊〉 Sâ—â— and V 〈…〉 tion to a new Life But in the Baptizing or Sprinkling of an Infant there is not cannot be a lively Representation of Christ's Death Burial and Resurrection c. Ergo. Arg. 26. That pretended Baptism that tends to 〈…〉 the glorious 〈◊〉 and Design of Christ in his 〈…〉 of Gospel Baptism or cannot answer it is none of Christ's Baptism But the pretended Baptism of Infants â—enâ—â— to 〈…〉 the glorious end and design of Christ 〈…〉 of Gospel Baptism Ergo. The Mâ—â—â—â— will now 〈…〉 As to the M 〈…〉 all generally conâ—â—â—â— the End or Design of Christ i◠〈…〉 the Ordinance of Baptism was in a lively Figâ—â—e to represâ—â—â— his Death Burial and Resurrection with the Person 's Death unto Sin and his rising again to walk in newness of Life that is baptized as the Sacrament of the Supper was ordained to represent his Body was broke and his Blood was shed But that a liverly Figure of Christ's Death Burial and Resurrection appears in sprinkling a little Water on the Face I see not and as done to an Infant there can no Death to Sin and rising again to walk in newness of lâ—â—e be signified And therefore-Christ's Design and End therein is frustrated Arg. 27. If Baptism be Immersion as to the proper and genuine signification of the word Baptizo as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof then Sprinkling cannot be Christ's true Baptism But Immersion is the proper and genuine signification of the word Baptizo and also of those Typical and Metaphorical Baptisms spoken of and the spiritual Signification thereof Ergo Sprinkling is not Christ's true Baptism 1. That the proper and genuine Signification of the word Baptizo is Immersion or to â—ip c. we have proved which is also confessed by the Learned in that Language 2. The Figurative Baptism was 1st That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud Pools Annotations on 1 Cor. 10. 2. Others saith he more probably think that the Apostle useth this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Water at that time was gathered on Heaps on either side of them yet they seemed buried in the Water as Persons in that Age were when they were baptized c. The 2d was that of Noah's Ark. See Sir Norton Knatchbull The Ark of Noah and Baptism saith be were both a Type and Figure of the Resurrection not the Sign of the washing away of Sin though so taken metonymically but a particular Signal of the Resurrection of Christ of this Baptism is a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre to a new Life 3. Metaphorical Baptism is that of the Spirit and of Affliction the first signifies not a sprinkling of the Spirit but the great Effusion of the Spirit like that at Pentecost Acts 1. 4 5. Shall be baptized c. on which Words Casaubon speaks thus See Dr. Duveil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge as it were to die Colours in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Also Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost And the Baptism of Affliction are those great depths or overwhelmings of Afflictions like that of our Saviour's suffering i. e. no part free Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David who saith God drew him out of great Waters 4. The spiritual Signification thereof is the Death Burial and Resurrection of Christ and of our Death to Sin and Vivification to a new Life This being so it follows undeniably Sprinkling cannot be Christ's true Baptism it must be Immersion and nothing else And in the last Place Finally To confirm that Baptizo is to dip both from the literal and spiritual Signification thereof as also from those typical and metaphorical Baptisms mentioned in the Scripture I might add further that this evidently appears from the Practice of John Baptist and the Apostles of Christ who baptized in Riuers and where there was much Water and also because the Baptizer and Baptized are said to go down into the Water not down to the Water and came up out of the Water John Baptist is said to baptize them into Jordan as the Greek Word renders it which shews it dipping and not sprinkling Would it be proper to say He sprinkled them into Jordan The Lord open the Eyes of those who see not to consider these things FINIS
refers to the Act or exercise of Faith you may as well say the Jaylor had no more than the habit of Faith for read the words again viz. be rejoyced believing in God with all his House 6. If Infants believe they know the object of their Faith can any believe in him whom they know not Faith all Men I think agree has its Seat in the will and understanding the understanding is illuminated and sees the need necessity and excellency of Jesus Christ and so assents that he is the only Saviour as well as the Will consents bends and bows down in subjection to him And can any either young or old be said to be Believers or to have Faith and yet in them is nothing of this But say you Page 22. For as much as the Creature is wholly passive in the reception of grace and Christ is all in all from the foundation of Mans Salvation to the topstone therefore a young Child in the Womb or Cradle is as capable of being born again as well as an old one for both young and old are dead in sin and Trespasses before they are converted Answer You seem to refer to the Almighty power of God 'T is very true he can if he please infuse grace into a Babe in the Womb or Cradle nay of Stones raise up Children to Abraham but the question is not what God can do but what God doth do Though we do believe the creature is passive in the first reception of Grace yet how do you prove God doth regenerate Infants in the Womb or Cradle Gods Grace is infused into fit and proper subjects and tho the Grace by which we believe is from God yet 't is the Creature that doth believe Why do we say that Irrational creatures are not fit Soil for the Seed of the word is it not because they have no understanding and tho' Infants have rational Souls yet till they come to maturity they have no knowledg nor understanding the design of God in sowing the Seed or Habit of Grace is that the Fruits thereof may be produced and brought forth But you must say the Fruits of grace do not appear in Babes which is Love Joy Peace Longsuffering Gentleness Goodness Faith Meckness Temperance c. Gal. 5. 22. Nor is it possible it should without a Miracle Such as is the Cause such is the effect or product of it How God doth Sanctify dying Infants I speak as to the Mode of it no mortal Man I am sure can tell if it is by infusing Grace let it be so tho' it can't be proved whilst the World stands yet Gods design therein could not be the same in them as it is in others he expecteth no such fruit from them Nor can any Gospel ordinance be the right of such Infants nor any other without a precept or example from Gods word Baptism as you have heard is a significant ordinance 't is an outward sign of mortification of sin and of Vivification to a new life and â—aith is required in respect of the act of it touching the gracious promise of God made to all such who are the true subjects thereof see what Dr. Taylor Late Bishop of Down speaks about this notion of Infants having habitual faith viz. are there any Acts precedent concomitant or consequent to this pretended habit this strange invention is absolutely without Art without Scripture Reason or Authority And further saith he if any run for succour to that exploded Cresphuâ—eton that Infants have faith or any other inspired habit of I know not what or how we desire no more advantage than that they are constrained to answer without Revelation against reason common sense and all experience Again he saith how can any Man know they have faith since he never saw any sign of it neither was he told so by any that could tell Thus Dr. Taylor In Page 22. He strangely reflects upon Mr. Collins and endeavours to infer that from his Arguments which no way can in honesty be drawn therefrom viz. that the whole strength of his arguments against Infant Baptism naturally tends to the making Adult Believers the Authors of their own Faith and Eternal Salvation Answer Let all Men consider the nature of this Mans Spirit what little ground there is for this Conclusion will soon appear to all that read Mr. Collins arguments doth he deny the infusion of Sacred habits in Believers or that 't is not by the grace of God alone that they are quickened and regenerated because he knows not that Infants have the like Sacred habits infused into them We say the same with worthy Mr. Marshal in Page 78. of his Book which you recite in the 24th Page of yours viz. that Union between Christ and the Soul is fully accomplished by Christ giving the Spirit of Faith to us even before we can Act Faith in the reception of him because by this grace or Spirit of Faith the Soul is inclined to an active receiving of Christ. What of this tho' 't is thus in the Adult must this Spirit of Faith or the Habit of Faith be therefore in Infants of Relievers also Sir let me ask you two or three questions here before I leave this Is Regeneration in your Infants that are Regenerated the fruit or product of that Spirit of Faith or Habits which you plead for to be infused into them when Infants sure if they had any such Habits when Infants they need no other inspired Habits when they are grown up 2. I would know since you speak only of those habits to be in Believers Infants whether they were infused before they were born or after 3. Seeing some Infants of Infidels or Unbelievers may be elected nay and it appears to us by Gods working upon the Hearts of such when grown up that they were comprehended in his electing love had not they likewise when Infants habitual Faith and so an equal right to Baptism In Page 26 you say all the Seed of Believers under the Gospel do partake of all the benefite and priviledges of the Covenant of Grace as much as ever the Seed of professing Jews did under the Law Answer I say so too and more All our Children partake of greater benefits and priviledges of the Gospel of the New Covenant than theirs did of it under the Law as to outward dispensation and revelation when grown up set under the clear and plain Revelation and Ministration of it But of what this therefore say you they have as good a right to the initiating Seal or Token of the Covenant namely Baptism as ever the Jews Children had to the initiating Seal of the Covenant namely Circumcision Answer You go too fast how do you prove that Baptism is an initiating Seal of the Covenant some call it an initiating rite into the visible Church but is it indeed an Ordinance of initiation into the Covenant of Grace then your Infants are not in the Covenant before Baptized I know nothing to be the
Seal of the Covenant but the Holy Spirit Eph. 1. 13 14. and cap. 4. 30. as touching Circumcision that was I grant a rite that belonged to the Male Infants of Abraham and his Seed if it was initiating it only let them into that National Church but I doubt not but that the Seed of Abraham according to the Flesh were all both Males Females Born Members of that Church 2. We shall prove by and by that Circumcision did not appertain unto the Covenant of Grace read the Arguments in the 1st and 2d Part of the Ax layd to the Root of the Trees And when you write again answer them for you have not touched one of them yet Sir you have a great deal of Work cut out all ready for you before this comes to your Hand But to proceed you in page 26. go on to prove what you have asserted viz. That it is so say you doth clearly appear from our Saviour Christs carriage and department towards those little Children that were brought to him You say those Children were the Children of believers Answ. I deny it se how you are able to prove it there is no such thing recorded of them viz. That they were the Children of believers again page 27. you say Christ did bless them with spiritual blessings Answer Friend may not you be found as far as you know to assert false things of Jesus Christ Is it said he blessed them with spiritual blessings but since you know so well pray what spiritual blessings were they You confess he did not Baptize them did he them give them habitual Faith for that blessing you plead for to be in Infants Reader 'T is evident Christs way of healing the Sick was by putting or laying his Hand on such how do we know but it was the blessing of healing he prayed for and blessed them with but Mr. Shute tells us God out of the Mouths of Babes and Sucklings hath perfected his praise page 23. Answer Now you have hit it I do not doubt but those Babes out of whose Mouths God hath perfected his praise but that they had more than habitual Faith Friend what Babes were they Peter Speaks of 1 Pet. 2. 1 2. that he calls New-born Babes out of the Mouths of such Babes God hath Ordained Strength no doubt You say Christ prayed for none but for the Elect. page 27. Answer Not for spiritual blessings but how do you know he never prayed for Healing and other Temporal blessings for such that were not of his Elect you lay down strange and bold assertions You say page 28. As soon as adult Heathens were Conversed and Baptized if they had Children they were all Baptized also with them as being part of themselves Answer I deny that likewise shew what Heathens Children after the Parents believed and were Baptized their Children also were Baptized 2. If Children be part of their Parents then certainly if the Parents go to Heaven all their Children must likewise for the Whole of believers shall be saved not a Part of them only Also if the Children be part of their Parents and a part of the Person namely the Face only is sufficient to be Baptized then say I the Parents Baptism may serve for the Child And the truth is as the Bishop of Down noted viz. Since as some affirm the Parents Faith serves for the Child why may not the Parents Baptism serves for the Child alsoâ— You say That little Children by the Cooperation of the Holy Spirit may have Faith and the heart of an Adult Person is no more capable of changing himself than aâ— Infant and Quote Luther in the case Answer 'T is true little Children may have Faith if God please to work a Miracle and Inspire them with his Spirit But doth God do this to the Infants of Believers â— I ask also Whether the Infants of 〈◊〉 not as capable of this Faith nay Iâ—rffirm that as many of the Children of Infidels and unbelievers may have the Cooperation of the Spirit in them as the Infants of believers Disprove it if you can 2. Doth not God work ordinarily upon such Subjects as have the exercise of Reason and understanding Tho' the grace is given by which we do believe yet is not the act ours Can God be said to believe for us or can there be faith in any subject and yet no knowledg of the object no nor one rational act exerted But if this be so that the Infant believes himself why do you hint in the Text words That a Man is as truly bound to lay hold of the promise for his Children as for him himself There 's no need for the Parents to believe for their Children if they can believe for themselves Sir pâ—ay resolve the doubt say what faith ' t is Infants have is it their own do they believe themselves or their Parents for them To put this out of doubt you in Page 20. go about to prove Infants did believe and so may believe the Text you bring is that in Mat. 18. 2 3 4 5 6. And Jesus called a little Child unto him and set him in the midst of them And said Verily I say unto you Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven Vers. 6. But whosâ— shall offend one of these little ones which believe in me c. Here you make a great stir telling us that Christ speaks of Old Disciples and of Young Disciples Page 33. Here is the Young Disciple be 2 the Old Disciples them 3 Christ takes his Observation from the believing Young Disciple c. Answer I utterly deny that Child or those little Children who are positively said to be believe in Christ to be Infants 1. For 't is expresly said Christ called that Child to him he was able to come no doubt whom Christ called Could an Infant do that 2. To put the matter out of doubt 't is evidentas to matter of fact God hath in our days wrought by his Spirit savingly on several little Children some three or four years old others about six or seven as Mr. Jenaway in his token for little Children shews and names the Children Now it might be such a little Child Christ called to him and who did belive in him and 't is such little Children he speaks of that do believe in him who are able to believe but what is this to prove Infants â—o believe and are able to believe If this be so you need not plead only for the habit of Faith to be in them for now you think you have proved they have Faith it self for believing refers not only to the habit but to the act also 3ly Besides if we may not conclude they were such little Children yet as Mr. Collins observes and divers others it may intend such believers who have such and such qualities that are in young Children viz. harmless humble Innocent c. as Paul speaks in malice be