A47448:133
A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by…
A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Giles Shute ... being an answer to his vindication of his pretended Antidote to prevent the prevalency of Anabaptism, showing 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.A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Gyles Shute ... 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, 1694
Chapter 2: Wherein Mr. Shutes Reply to Mr. Hercules Collins Answer about habitual Faith is conside…
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. Doth not God work ordinarily upon such Subjects as have the exercise of Reason, and ⟨p. 16⟩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 knowledge of the object, no nor one rational act exerted?
2. Doth not God work ordinarily upon such Subjects as have the exercise of Reason, and ⟨p. 16⟩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 p•ay resolve the doubt, say what faith▪ 'tis. 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 whos shall offend one of these little ones which believe in me, &c.