Much in a little, or, An abstract of Mr. Baxters plain Scripture-proof for infants church-membership or baptism with a few notes upon the anti-queries of T.G. / by the same hand that wrote the Fifty queries. Barret, John, 1631-1713. 1678 Approx. 97 KB of XML-encoded text transcribed from 42 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A26961 Wing B1314 ESTC R14073 12390242 ocm 12390242 60979 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26961) Transcribed from: (Early English Books Online ; image set 60979) Images scanned from microfilm: (Early English books, 1641-1700 ; 268:12) Much in a little, or, An abstract of Mr. Baxters plain Scripture-proof for infants church-membership or baptism with a few notes upon the anti-queries of T.G. / by the same hand that wrote the Fifty queries. Barret, John, 1631-1713. Baxter, Richard, 1615-1691. Plain Scripture-proof of infants church-membership and baptism. Grantham, Thomas, 1634-1692. Quaeries examined. [4], 70, [4] p. Printed for Tho. Parkhurst ..., London : 1678. Preface signed: J.B. Attributed to John Barret. Cf. BM. Advertisement on p. [1]-[4] at end. Reproduction of original in British Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Much in a Little : OR , An Abstract of Mr. Baxters plain Scripture-Proof for INFANTS Church-Membership OR BAPTISM . VVith a few Notes upon the Anti-queries of T. G. By the same hand that wrote the Fifty Queries . LONDON . Printed for Tho. Parkhurst at the Bible and three Crowns the lower end of Cheapside near Mercers-Chappel . 1678. Reader , WHat Artifices and assaults the Devil hath made and used to supplant the weightiest Principles , to darken the most clear and comfortable Truths , and to break the Peace and Concord of the Church , is grown too evident to require proof . And how he hath perplexed this present Doctrine of the Church-Membership , and Baptism of Infants , with Controversies , we need not now insist upon . But surely , were not our little ones as well concerned and interested in the Covenant of Grace , as their Parents are , your strange and deep compassions towards them ( so rooted in Nature , and cultivated and enlarged by Grace ) would become their dreadful torment and distress . And why Infants should feel the smart 〈◊〉 dreadful punishments of the violated Law 〈◊〉 Covenant of innocent nature , ( as is evident in their early diseases , pains and death ) and not be capable of redress and pardon by a gracious Covenant , I am yet to learn. And what their capacity should be for , if not to be answerably treated and regarded , ( supposing what God by his Son and in his Gospel hath prepared and tendred to us ) I cannot understand . All Laws consider Infants at in their Parents , until maturity make them capable of chusing and acting for themselves . And why we should exclude them from Covenant redresses , seeing God once took them in by an Act or Law of Grace not yet repealed , I am not able to conjecture ▪ Were they excluded from Gospel-Grace , their Parents would want , 1. That Cogent Argument which now they have to be devoted unto God themselves , and to be true to such a Dedication , as ever they regard the present and eternal welfare of their Infant-Seed . And 2. A Soveraign Antidote against their griefs and fears , when their children are removed in their Infancy . For if God hath no-where promised to save our little ones by his Son , to pardon them , and to adopt them into his Family , what can perswade us , that they belong not to the Devil , and that they are not gone to dwell with him when they are dead ? And then with what dejected hearts and looks must mournful Parents follow their deceased Infants to their Graves ! But I shall ( and need ) not say any more , seeing this Abstract of Mr. Baxters larger and elaborate Treatise , comes on this Errand to its Reader , who is desired to take notice , that it was ready many Months agone , soon after the publication of the Anti-Queries , though its own publication hath been obstructed until now . Peruse , and judge impartially . A few Notes upon the Querist Examined . YOur Anti-Queries , very lately sent me by one of your party , as [ A full Answer to the Fifty Queries , ] I have considered impartially , I hope ; and cannot think them worthy of a Book in Answer : Yet that you might not take my Silence either for consent , or for a contempt , I have written these few pages here . Now in the first place I must tell you , Those Fifty Queries will remain unanswered , until that Book of Mr. Baxters be answered , to which every Query refers , which , for ought I know , you never yet lookt into . * And whether your Anti-Queries , so far as they concern the main point in Question , be not cut off , and answered again and again in that Book , and divers other extant , and common , I leave to the judgment of indifferent Readers . Further I might tell you of your playing upon the word , [ Church , ] Antiq. 1. p. 1. which is immediately explained in my first Query , by Kingdom of God , which prevents your exception . And I might take notice of your newcovn'd Term , [ Practical Ordinance , ] which you have so often , as if there were some other Ordinances , speculative , or not practical . I might take notice of your Illogical distinction , of being a Member of the Church Essentially , and being a Member Formally , Anti. 18. p. 14. And your not allowing an universal Visible Church , Antiq. 16. p. 12. I might take notice how you misunderstand , or misapply those Texts , Except ye eat the Flesh of — ( Joh. 6. 53. ) And , Except a man be born of water — ( Joh. 3. 5. ) As if the former spake of the Lords Supper , and the latter of Baptism , ( vid. Antiq. p. 5. ) Again , I might take notice of your shooting short , in many of your Antiqueries . As because there was a time when Infants within the Church were not devoted to God by any such engaging sign , as Circumcision , or Baptism , no such engaging sign being then instituted ; therefore Infants are not to be so solemnly devoted to God , when such an engaging sin is instituted , and belongeth to all within the Church . And your shooting wide is plain in some others . I might tell you , how you have the same things over and over again . Though you accuse me of continual tautologizing , Antiq. 38. p. 30. I am willing , the Impartial Reader should judge , whether of us be most guilty here . Turpe est Doctori , &c. I take notice of your citing Mr. Baxters Cure of Church-Divisions , p. 7. no less than thrice , ( soil . in Preface , and p. 10. and p. 32. ) yet a man may turn thrice to p. 7. in that book of Mr. Baxter for that which you refer unto , and lose his labour . So I take notice of your vain flourishing , and braving it with Mr. T 's confident challenge , both in the end of your Preface , [ And know this , &c. ] and again , Antiq. 49 p. 38 , 39. ( when also you shoot wide , not one word to my Query . ) As concerning Mr. Baxter , I may say , Know this , that others that are sober and judicious , tell him , he hath clear'd those points sufficiently , that any further debate concerning them is needless . Further I might take notice of the many [ Et caetera's ] you have put to my Queries , sometimes leaving out what was most lively to pinch ; yea , you cut off the chief part of fiftieth and last Query , without so much as an &c. unless it was the Printers fault . Again , I might take notice where you are not very consistent with , but rather contradict your self One or two places I may have occasion to observe . But I must take notice of your fair concessions , and I thank you for them . I will not dispute it with you , whether these of yours be properly called , Antiqueries ? Let the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be either pro or con , with you , I should not spend time in criticising on the word . But whether in composition , the word of an Apostle or Messenger of the Churches , ( as I have heard , some do call you ) should be both yea and nay , may be a question . Now , what do these following Queries o● yours imply , [ Antiq. 5. p. 4. Whether the Baptists do not as clearly assert Infants right to the grace of God in the first Edition of the Covenant made with Adam as any whatsoever ? Antiq. 10. p. 9. As for the gracious Covenant made with Adam , do we not grant that it extends to Infants ? yea , we say with Mr. Baxter , it was never abrogated . Antiq 19. p. 14. Whether the Blessing of Abraham ( if you understand it of Eternal Life ) was not the Blessing of the Fathers that were before him ? And whether that Blessing did not belong to their Infants ? ( which is not at all opposite to my 19 Query . And in what follows there , you plainly shoot short , as I noted before . ) And Antiq. 23. p. 17. you fairly grant , that Promises made to the Seed of the Righteous , to the children of them that Love God , &c. are unrevoked , you doubt not but these Promises yet remain . ( Though I confess , I do not well understand what you mean by those words , Antiq. 21. p. 16. Whether all men that follow the rules of Morality , are not within the reach of these Blessings also ? These you speak of , are either Righteous , and such as love God , or they are not . If they be such , then certainly they belong to the Universal Church , and are real Members of it ; if they are not such , then they have not an interest in the promise made to such as love God , neither can they lay claim to Blessings promised . ) But to go on with your concessions : Antiq. 11. p. 9. And whether the difference between the Baptists and Paedobaptists , be not chiefly ( if not only ) about imposing Ceremonies upon Infants ? Antiq. 12. p. 10. Seeing the Baptists may and do in a good sense acknowledge Infants to be related to the Church , viz. by Redemption , pious Dedication to God , &c. Antiq. 30. p. 23. And who denies Infants to be capable of Infant-Relation , Obligation , or Right ? Or who opposeth their being devoted to God in their capacity ? Antiq. 31. p. 24. Whether you do not greatly wrong your self , and those you call Anabaptists , in saying , they vehemently plead against devoting their Children to God ? yea , sure they do it actually , as far as Gods word requires . — Prove if you can , that you your selves do consent to the Covenant of grace for your Infants , more than we , whom you call Anabaptists . ] Here we have ( as you say in your Preface ) your Concessions in respect of Infants . Relation to God , by vertue of the Covenant of Grace , and the Devotion of his people , &c. I shall be very glad , if I may know you are all agreed in these things . And here ( methinks ) you offer as fair , as any of your way , I have ever met with to end our difference about Infant-Baptism . If the premises be granted , the conclusion will follow . If you grant our Infants within the Covenant , then they have right to the investing sign . To whom the promise belongs , to them Baptisme belongs , Acts 2. 38 , 39. If you yield our Infants Church - Members , then you should not deny their right to solemn admission by Baptism . ( See Mr. Baxters plain Scripture-proof , &c. p. 23. &c. ) And Mr. T. your Champion , yielded , this would follow . You grant , Antiq. 6. p. 4. and Antiq. 22. p. 16. That Infants are of the Redeemed Church . And in the close of Antiq. 25. p. 19. That Infants still retain Member-ship in the Invisible Church . And Antiq. 16. p. 13. They are Members of the Universal Church ( invisible , you mean , for you like not of an Universal Church Visible . ) And otherwise ( as you say ) How shall they be saved , seeing Christ is only the Saviour of his Body . Only I query whether it be not a contradiction , when you say , Antiq. 28. p. 21. How can Infants be said to be a spiritual Seed : Are any but a spiritual Seed , Members of the Invisible Church ? Are not they a spiritual Seed that are of Christs Body , and saved by him ? But if Infants be not Members of the Visible Church , how can you prove they are Members of the Invisible Church ? To be probably Members of the Invisible Church , is to be Members of the Visible Church , or Visible Church-Members . Further , you say , The Baptists do in a good sense acknowledge Infants to be related to the Church , viz. by Redemption , pious Dedication to God , &c. ( Antiq. 12. pag. 10. before-cited ) now do but make sense of it , and I have enough . Either these Infants visibly belong , to the Kingdom of Christ , or to the Kingdom of Satan : ( for these two Kingdoms divide and share the whole world , that such as are not of the one , are certainly of the other ; and such as are not visibly of the one , are visibly of the other ) And will you say , that such as are of the Redeemed-Church , related to the Church by Redemption , and further related by Pious Dedication to God , &c. are visibly the seed of the Serpent , and of the Kingdom of Satan . But this [ Pious Dedication ] leads me to another of your self-contradictions . Antiq. 30. p. 23. Where are Christian Parents required to devote their children , by consenting to any Covenant for them ? ( Though you grant there , the Jews were required to Covenant for their children in matters of Religion . ) And yet under the next Anti-query , p. 24. you say , Prove if you can , that you your selves do consent to the Covenant of grace for your Infants , more than we . How properly may these be called Anti-queries ? Or to get off , will you say , you consent to the Covenant of grace for the Infants ? but not as a thing required ? I gave you thanks before , for some things granted concerning Infants , and I here promise more thanks , if you will prove the same of all Infants . This you insinuate , p. 5. Seeing then all Infants ( for ought you know ) have the same right — But I doubt , your proof of this point will be as lame and weak , as your sentence there is imperfect , and abrupt . You should not wrong us , To say , we restrain the love and grace of God to such Infants as ( in your new phrase ) partake with Parents in practicals of Religion , ( Antiq. 3. p. 2. ) as if we held , that no Infant ( dying unbaptized ) could be saved , is a charge , you cannot prove . Antiq. 4. p. 3. Whether the Parents consent to wickedness is the childs consent ? ] Peruse Mr. Baxter of Original Sin. You your self do not deny , ( Antiq. 7. p. 6. ) but the wickedness of Parents may expose their Infant-children to external calamities . Yea , Antiq. 21. p. 16. whoever doubted , but that Infants are — greatly disadvantaged by the wickedness of their Parents , even so as to bear their Fathers iniquities many times , as is evident in the overthrow of the old World , &c. ) Now God is not injust in what he inflicts on such children . If they bear the Fathers iniquities , they are some way guilty with their Parents . You enquire further , Antiq. 4. p. 3. And whether this do not give the Parents power to save , or damn their Infants ? But you will not say , I suppose , that you are your own Saviour , when you perform the condition of the Covenant , to which Salvation for Christs sake is graciously promised . Neither will we say , that any Infants perish purely for anothers sin , or the Parents sin only imputed ; but for their own contracted . ( As Mr. Baxter of Original Sin , p. 135. ) The overthrow of both those Generations in the deluge , ( spoken of Gen. 6. ) is a strange Medium to prove the Salvation of all their Infants , which you hint at , Antiq. 7. p. 6 And Rom. 5. 18. which you there cite , will no more prove , that all Infants ( that die Infants ) are saved ; then that all men are saved . The free gift came upon all men unto justification of life . This [ all ] must be limited to all in Christ . Antiq. 22. p. 16. Whether God hath not said , that His ways are all equal ? And whether this do not secure Infants of Gods mercy — when God saith , that the Son shall not bear the Iniquity of the Father , and every one shall bear his own Iniquity , whether this be not a promise of Mercy to Infant-children , and that in respect of Eternal Life ? ] Here you imply , that Gods ways are not equal , if he shew not Mercy on all Infants , if he give not Eternal li 〈◊〉 e unto all that die Infants . And if you take these words [ every one shall bear his own Iniquity ] to be a promise of Eternal life to all Infants , as such ; you must hold , that no Infant hath any iniquity to bear , and so wholly deny the doctrine of Original sin , ( which I perceive you do ; though you will never be able to answer the Arguments , and Scripture-evidence brought to prove it . ) But you misapply the Scripture . What is spoken of the Adult , you apply to Infants , ( a very common mistake of those of your way and perswasion . ) In the 18. of Ezek. the Lord pleads with men that had too good a conceit of themselves , and would cast the blame on others , if they suffered , as if they themselves were guiltless , Vers . 2. The Fathers have eaten sour Grapes , and the childrens Teeth are set on edge . ] q. d. Our Fathers have sinned , and we their children smart , and suffer for it . Now the Lord , to shew that his ways are equal , declares , that he that is righteous , shall live , vers . 5. &c. But if such a one hath a Son that proves wicked , that Son shall die , vers . 10. &c. Again , if the Son of a wicked man sees , and abhors his Fathers wicked courses , if he be righteous , he shall live , and shall not bear his Fathers iniquity , v. 14. &c. yea , if a man have been never so wicked , yet if he repent , and turn , he shall surely live , vers . 21. &c. But in all this there is no promise of Eternal life to all the Infant-seed of the wicked . Antiq. 37. p. 29. And where are we taught to doubt the Salvation of the Infants of Pagans ? ] Sometimes we are troubled at some of your way , that they seem to allow us no more ground of hope , concerning the Seed of the Faithful , then concerning the Seed of the Heathen and Pagans . But if it be so clear , that none are to doubt the Salvation of the Infants of Pagans , we should rest satisfied , and think it enough that the children of the faithful are put into so good a condition . But I told you ( in my Treatise of the Covenants , p. 359. ) That to assert the Salvation of all that die in Infancy , seems to imply , that Gods destroying the old world , and Sodom , &c. were eminent Acts of Mercy , rather then of Justice ; wherein such multitude of Souls were sent to Heaven together , who if they had lived , had probably ( at least the greatest part of them ) gone to Hell. I desire you would remove this doubt of mine . So likewise I cannot yet reconcile your opinion with that Reason the Lord gives for his sparing Nineveh , Jonas 4. 11. ( which I also there took notice of . ) Had there not been more Mercy , suppose the Lord had taken away above sixscore thousand little ones , that were not come to the use of reason , if then they had all been undoubtedly saved ; then in sparing them with the City , whereupon probably not one of very many of them was saved . Help me over this doubt . And if the Salvation of Pagans-Infants is not to be doubted , ( as you suggest ) then suppose the French King should have power to over-run all the Pagan countries in the world , though he spoiled , plundered , fired all the Towns where he came ; yet provided he did but withal slay all their little ones , then will it not follow , that he might be looked upon as a greater Blessing than Scourge to the world ? Had the world your light and knowledge , they must conclude , that they ought not to be so sorry for the spoiling of their Countries , ( a temporal calamity ) as they should rejoyce , ( have cause of rejoycing indeed ) that all their little ones were undoubtedly saved , certainly sent to Heaven . And then what shall we make of Eph. 2. 3. And were by nature the children of wrath , even as others ? And v. 12. That all that time ye were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , having no hope , and without God in the world . Having no hope . ] If there be no ground to doubt of the Salvation of their Infants ? is not here some hope ? But have you not forgotten that you told us , you do not doubt , but the promises made to the Seed of the Righteous , and the promise of shewing mercy to the children of them that love God , &c. remain unrevoked ? How are those promises made to their Seed , as such , if as great mercy be ensured , and secured , procured by the death of Christ , to and for all Infants that die Infants , ( as you intimate Antiq . 37. p. 14. and in other places ? And when you would have the blessing of Abraham ( understanding it of eternal life ) to belong to the Infants of the Gentiles , ( as Antiq. 19. p. 14. ) if you understand , and take in the Infants of the unbelieving , as well as believing Gentiles ; then do not you forget that Expression , Gal. 3. 14. That the blessing of Abraham might come on the Gentiles . As to their Infants , you here suppose it to have been on them all along , and not to come on them , by their Parents receiving the Promise through faith . According to your opinion , all Infants are , and ever were blessed with faithful Abraham , notwithstanding many of the Parents have been , and are Pagans , Infidels , and such as the word Pronounces under a Curse . Now , how may divers of your own party ( such as you call Baptists ) justly object that to you , which without ground they are wont to object against us ? you would make the promise of Salvation run unto a fleshly line indeed , ( as Mr. Baxter notes in his Review , p. 33. ) And who can forbid water , ( now that Baptism is the initiatory Sign and Seal of the Covenant ) to any dying Infant of a Pagan , since he may be confident the Blessings of the Covenant belong to it ? You query ubi supra , ( Antiq. 37. p. 29. ) Will not the second Adams obedience salve the first Adams disobedience ? And Antiq. 38. p. 30. Whether the meritoriousness of Christ is not as available to save Infants , without any mans acceptance thereof for them ? ] I doubt not , but the second Adams obedience and merits are available , so far as was intended , and agreed betwixt the Father and him . But it lies on you to prove , that it was so intended and agreed , that all Infants , so dying , shall absolutely be saved . Antiq. 37. p. 29. Whether it be his will , that the grace of that Covenant should depend upon others observation of the condition for them ? And whether this be not to put the Salvation of Infants out of his own hand ? ] Infants are not saved by the Covenant of grace , which is [ to Believers and their Seed ; ] if they neither be Believers , nor the Seed of such . Only that I be not misunderstood , I add , If any that enjoy not the Gospel , that never heard that joyful sound , come up to the terms of the Covenant of Grace made with Adam and Noah , I rank not them and their Seed with Infidels . To what you say of Gods , [ putting the Salvation of Infants out of his own hand : ] I need say but this , you might as well query , whether God put not the Salvation of the Adult out of his own hand , if their Salvation be suspended on performance of the condition required . One thing more I cannot but observe , ( wherein I suppose you are a little singular also ) In Antiq. 26. p. 19. You make your Imposition of hands as generally pertaining to Members of the Church , as Baptism . ( Where I might note , that you seem to grant , Baptism generally pertains to the Members of the Church . ( But that by the way . ) Now elsewhere * you tell us , that [ In this holy Ordinance of Prayer and Imposition of hands , we are in a solemn manner ushered into the promise of the holy Spirit . ] You go on , [ Imposition of hands doth put us in a better capacity to seek daily for the gifts and graces of the Spirit ; because now solemnly interested in the promise , by that very way the primitive Saints were interested therein , Act. 8. 15 , 17. Act. 19. 2 , 6. 2. Tim. 1. 6. Heb. 6. 1 , 2. — What shall I say ? The Scriptures ( or , these Scriptures ) are evidence sufficient , that this Crdinance is of Divine Institution , is from Heaven ; the promise which it leads to , is perpetual , and universal , it belongs to the whole body . There is one Body , and one Spirit , &c. This is the conclusion of the Sermon , ( p. 96 , 97. ) And what gifts of the Spirit you speak of is very plain , throughout the Sermon . For brevity , I will mention but one place , ( p. 77. ) Thus you see the Church being under perpetual Exhortations , to seek for spiritual gifts [ without any restriction , ] necessarily infers her perpetual right to them , and every of them ; which consideration alone is sufficient ( as I conceive ) to satisfie any Christian , that the promise of the Spirit ( even the same that was given to the first Churches ) in respect of gifts as well as graces , belongs to the Church of Christ throughout all Ages . Now if Imposition of hands generally pertains to all the Members of the Church , and solemnly interesteth them in the promise of the Spirit , methinks it should follow , that all such Members , on whom you lay your hands , ( supposing you have right to do it , as you take up the practice , if I be not mis-informed ) should have some extraordinary gifts of the Spirit . And I have reason to think , you encourage your followers to submit to this Imposition , by working in them such a perswasion and expectation . For ( p. 88. of the forecited Sermon ) you have these words , As the promise of gifts ( as well as graces ) [ pertains to us as we are the called of God ] we ought to stir one another up , to seek with all diligence , and [ full assurance ] for the Spirit of promise . And p. 95. 'T is well known ( and I think granted on all hands ) that they ( i. e. the Primitive Churches ) used the solemn Ordinance of Prayer and Imposition of hands , for obtaining the promised Spirit , at least with respect to these gifts . — Then seeing these gifts are promised to us as well as unto them , and are attainable , and in part ( at least ) attained by many , what should hinder the Churches , but that now they should tread in this path , with faith , and [ full assurance ] that a blessing is in it ? But while you call for full assurance here , I am full of doubt , that you have no such Promise , nor Commission for your practice [ of Imposition of hands , for conferring the gifts of the Holy Ghost . ] Take heed of pretending a Commission from Heaven ; take heed of counterfeiting Heavens Seal . Oh , be afraid of taking Gods Name in vain . Will you herein imitate the Apostles ? May it not be said of you , you know not what Spirit you are of ? May you not as well take upon you , to lay hands on the Sick to heal them ? Because of that , Mark 16. 18. They shall lay hands on the Sick , and they shall recover : or , anoint them with Oyl in the Name of the Lord , because of what you read , Mark 6. 13. Jam. 5. 14. I dare not limit God or his holy Spirit : and I desire , that you may not tempt him . When you have pleaded all you can for the continuance of those extraordinary gifts , and for the promise of them being perpetual universal to the whole body , and pertaining to us as we are the called of God , ( whereupon it follows , that they should pertain to all that are called of God ) yet experience will confute you , and prove , they are not so ordinary . When you make Prayer and Imposition of hands , The means ordained of God to obtain those gifts , ( Ser. p. 94. 95. ) I might retort some of your own words , Antiq. 33. p. 25. Shew us what benefit , &c. And Antiq. 39. pag. 31. Name one — Name one that hath received those gifts of the Holy Ghost , by the laying on of your hands . If the gift of healing , &c. was seen to follow , these might draw in more to you then your Writing or Disputing . And I wish you would be advised , ere you encourage all your hearers to seek for Spiritual gifts , without any restriction ; lest Women seek to Prophesy ; or men seek new Revelations , and so turn Enthusiasts , and think themselves above Mans teaching . There is enough to be said against your Imposition of hands ; though I have nothing to say against Confirmation , being duly and orderly performed ; but have long wisht for the Restoring of it . So I have nothing against Imposition of hands , in setting apart persons that are proved , and fitted to the work of the Ministry . But this pertains not to every Member of the Church . I can pass by what you say of me , that I am worse for my Baptism in Infancy , as resting upon that , &c. Antiq. 40. p. 32. Doth not your Conscience tell you , that the Baptism of Men and Women upon profession of faith and repentance , is beyond the reach of contradiction ? ] The Baptising of such as were without the Church , or were first of the Jewish Church , and to be afterwards admitted into the Christian Church , upon the profession of Faith and Repentance , is plain in Scripture , not to be contradicted . But this contradicteth not the Baptising of the Infants of such , being also to be acknowledged Church-Members . Neither can you shew in all the New-Testament one instance of any Baptised upon their profession , who deferred their Childrens Baptism ( if Infants ) till they were grown up , and able to make the like profession . But to come a little nearer to you ; would you have none but Men and Women Baptised ? Then do you not forget your self again ? and what you said , Antiq. 39. p. 31. Who is against as early an engagement of children to God , as can lawfully be made ? ] Now this one concession of yours , that you are for as early an engaging them to God , as can lawfully be , will prove your way not so certain , not altogether clear , ( as you would perswade your Readers in your Preface ) not beyond the reach of contradiction , but full of doubts , full of difficulties . If the children of Christians are not to be engaged , and devoted to God in their Infancy , you can none of you tell , ( how then are you like to agree ) at what age they are to be so engaged , and devoted to God ? What think you ? Is it not sinful to neglect and put it off , when once it might lawfully be done ? Now what word , what Example can you produce out of Scripture , to satisfie Conscience how early you may do it ? What was the youngest Age that ever any Christians child was Baptised at ? And if you could tell us the minimum quod sic , and quod non , the youngest age at which any child was Baptised , and under which age none might be Baptised , it would be some guide to us . Because you put the matter to my Conscience , I would speak seriously . And so I must say , was I off from the grounds of Infant-Baptism , I cannot see , how Conscience would be well satisfied about the time of Baptizing my own Children . To defer it after they are come to make a visible profession , by your own Principles , should be concluded sinful , against the Rule of the Gospel ; but how soon a Childs profession may be taken for a sufficient visible profession , I should not know how to resolve , or how to determine . I have one request to you , that you would take into your more serious thoughts that part of the last Query which you left out . Think how much of it you have granted unto . And let us study the things that make for Peace , and whereby we may edifie one another . What you seem to hide from your Readers , I shall give you the substance of ( more briefly ) out of Mr. Baxters Review , p. 27. That if you would be contented your selves , to satisfie your own Consciences to be Rebaptized , ( as one that doubted whether he were well Married , would secure it , by being Married over again ) and would afterwards live peaceably in Communion with your Brethren , and not appropriate Church-Communion to your Sect : And if you would not deny our Infants part in the Covenant of Grace , the promise of Pardon , and life by Christ , and our Infants Church-Membership , and only deferred the Baptismal Investiture , as Tertullian desired , for the more solemn Inauguration and Obligation ; Though I should not be of your mind , I should live in as loving forbearance and communion with you , as with other Christians . The Lord direct all his professing people into the way of Truth , and Peace , so prays Your Friend J. B. After this brief Reply to your Antiqueries , I would propound to you these following Queries out of Mr. B's first defence , or plain Scripture-proof , &c. desiring your serious thoughts upon them . If you say , they are answered already in Mr. T s writings , then it will be more easie for you to return an Answer , which if clear and succinct , may more befriend your cause than greater volumes . Preparatory Enquiries . 1. Is not the Scripture more sparing in such cases as these ? 1. In speaking of those to whom it speaks not , as concerning the Heathen , and concerning Infants ? 2. In lesser points ? 3. In points not then questioned ? 4. Does not the New-Testament speak more sparingly of that which is more fully discovered in the old ? And is not this the very case here ? The main Question not being [ By what sign Members are to be admitted into the Church , ] or [ whether by a sign , or without ? ] but [ At what age they are to be admitted Members ? ] which is as fully determined in the old Testament , as most things in the Bible ; and therefore what need any more ? 2. Will the difficulty of a point , that it is not so easie or clear as we would have it , prove , that it is not Truth ? The Apostle Peter tells us many things are hard to be understood , even in Pauls Epistles ; yet are they not truths for all that ? Are there not many weighty Controversies more difficult than this ? ( And should it not be considered , whether the contrary hath not far less evidence and likelihood of Truth ? ) 3. If never so clear evidence of Truth be produced , will it not still be dark to them that are uncapable of discerning it ? And is not this the case of many , even of the godly , that are but children in knowledge ? 4. When the case is so difficult that we cannot attain to a clearness and certainty , must we not follow the more probable way ? And though there should be far more said against Infant-Baptism than hath been said ; yet if far more may be said against your way of Baptism , should not this stop you ? 5. And is it not a spirit of rashness and headiness , that runs men presently upon new untried ways , upon every doubting about the old ? would not tender Consciences , who know errors to be dangerous , wait , and pray , and enquire of those that are likely to inform them , &c. before they venture ? 6. Is the overthrow of a mans former weak grounds , the overthrow of the Truth which he held ? Or is the overthrow of other mens weak arguments a weakning of the Truth which they maintain ? 7. Is not one found Argument enough to prove any thing true ? what if all the Texts that are brought were put by , save one , is not that enough ? 8. Should not the former and present customs of the holiest Saints and Churches , be of great weight with humble moderate Christians in cases controverted , and beyond their reach ? 9. Are not evident consequences , or Arguments drawn by reason from Scripture , as true proof , as the very express words of a Text ? If it be proved , [ that all Church-Members must be admitted by Baptism . ] And then proved , [ That Infants are Church-Members : ] is not this as much , as to prove , They must be Baptized ? Will you allow of such an Argument for Infant-Baptism as Christ brought for the Resurrection ? ( Mat. 22. 31 , 32. ) or will you call that weak arguing , which is like his ? 10. Is this Controversie in it self considered , of so great moment , as some make it ? Is it a fundamental point , and duty , of absolute necessity to salvation , ( why then was not Baptism in the Creed called the Apostles ? ] Mark. 16. 16. saith only , He that believeth not is condemned ; not , He that is not Baptised . Doth not the Apostle speak of Baptizing , as a small part of his work , in comparison of Preaching , 1 Cor. 1. 14 , 17. Though all Christs commands , both great and small , must be obeyed , so far as we know them ; yet if Christians make that which is comparatively so small a point , a chief part of their study and conference , and lay out at least one half of their zeal about it , are not such deluded ? And if they were in the Truth here , yet is not that Truth a snare to them ? 11. Tho the point of Infant-Baptism be comparatively of less moment ; yet whether the grounds on which it stands and which are usually denied with it , be not of great moment ? Now to the Question , [ whether some Infants ought not to be Baptized ? ] ( 1. ) Ought not all Christs Disciples ordinarily to be Baptized ? ( Mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make ye Disciples , Baptizing them , ) And are not some Infants Christs Disciples ? May not the word [ Disciple ] be taken in a larger sense , Relatively ; for one that is of the number of those that belong to Christ , as Master and King of the Church , and devoted to his oversight and rule , and teaching for the future : as well as in a narrower sense , for those who are actual Learners ? And ( 1. ) Doth not the Holy Ghost call them Disciples ? Acts 15. 10. Is it not evident , that those on whose necks the false Teachers would have laid the yoke , were Disciples ? If you say , not All , but some of them are here called Disciples , that is , only them at Age ; then will it not follow , that it is but some only , whose Circumcision the Apostle and the Synod doth conclude against , that is , those of age ? Then for any thing the Apostle saith , or this Synod , all Infants might be circumcised still : and is not this absurd ? 2. If no Infants are Disciples , what is the cause ? Is it because they are not capable ? or because God will not shew them such mercy ? Can you find out a third cause , which is not reducible to one of these ? And 1. If Infants are capable of being servants of God , how can they be thought incapable of being Disciples ? If you will make a difference , is not more required to a Servant , than to a Disciple ? Yet is it not plain , that Infants are capable of being Gods Servants ? Lev. 25. 41 , 42. If God call Infants his Servants , though they are uncapable at present of doing him Service , what forbids , but that we may call them Disciples , tho at present they are uncapable of learning ? Were not the Jews and their Infants called Gods servants in a sense peculiar , as chosen and separated from all others ; that the Gentiles at age were not so Gods servants , as the Jews Infants were ? Otherwise how could it be a reason for releasing them in the year of Jubilee , any more than for releasing any other ? 2. Are not Infants capable of being Subjects of Christs Kingdom ? And is not Christs Church both his Kingdom and his School , and every Member of it under him , both as King and Prophet ? Are not all Subjects of Christ in his visible Kingdom or ( Church ) Christians ? And are not Disciples and Christians all one in the Language of the Holy Ghost , Act. 11. 26. Again , can it be , that Infants are not Disciples , because God will not shew them such Mercy ? Were not Infants in the Jewish Church Servants and Disciples of Christ , ( tho not so fully , and explicitly as now ? ) was not Christ then the King of the Church , as Mediator , upon undertaking to pay our debt ? And if Infants in the Jews Church were Servants , and Disciples , doth not God shew as great and greater mercy to his Church now under the Gospel ? And to your common objection , that Infants cannot learn. ( 1. ) Yet can they not partake of the protection and provision of their Master , and enjoy the Priviledges of the Family and School , and be under Christs charge and Dominion ? ( 2. ) And be devoted to Learning , if they live , and consecrated to him as their Master ? ( 3. ) And why should any be more vigorous with Christ in this case , than with Men ? Is it not common to call the whole Nation of the Turks , both old and young , by the name of Mahometans , or Disciples of Mahomet ? And what if Infants cannot at first learn to know Christ ? Is that the first Lesson ? Is it not somewhat , if they can be taught any of the duty of a rational creature ? And doth not Scripture require to teach Children the trade of their life in the time of their youth ; ( as early , no doubt , as they are able to understand ) and to bring them up in the nurture and admonition of the Lord ? And does not this nurture belong to them , as Schollars of Christ ? ( 2. ) Ought not all ordinarily to be Baptized , that ought to be admitted visible Church-Members ? Since Baptism was instituted , have we any Precept or Example of admitting visible Members any other way ? Will you not grant , that all visible Church-Members must be admitted by Baptism ? Now what plentiful proof may be brought , that some Infants ought to be admitted visible Church-Members ? And does there need any more to prove , that they ought to be Baptized ? ( 1. ) Whether were not some Infants once to be admitted Members of the visible Church , by the merciful gift and appointment of God , not yet repealed ? Were not Infants part of them that entered into Covenant with the Lord , that he might stablish them for a people to himself , and might be to them a God ? Deut. 29. 10 , 11 , 12 , 13. And were not Infants engaged to God by the Seal of his Covenant , [ Circumcision ? ] If you say , That this merciful gift of God to Infants , and ordinance for their Church-Membership is repealed , does it not lie on you to prove it ? yet how will you fail herein ; whereas it is easie to prove the contrary ? ( 1. ) If this Ordinance and merciful Gift be repealed and revoked , whether is it in Mercy , or in Justice ? whether is it for their good , or for their hurt ? Dare you say , that God hath repealed Infants Church-Membership to their hurt , in justice ? Did he ever revoke his Mercies in Justice to the parties hurt , till they first brake Covenant with him , and so procured it by their own desert ? Now , were there not many Jews that believed , and did not forsake the Covenant of God ? How then could these or their Infants , be put out of the Church in justice to their hurt ? Or can you say , that it is in Mercy for their good ? How can it be a mercy to take away a mercy , except it be to give a greater mercy instead of it ? Now , is there any greater mercy given to Infants than Church-Membership ? Those Infants which were in the Church before Christ , had they not God engaged in Covenant to be their God , and to take them for his peculiar people , Deut. 29. 10 , 11 , 12. And those that were aliens to the Common-wealth of Israel , were they not strangers to the covenant of Promise , and without hope , and without God in the World , Eph. 2. 12. And is there any Scripture that speaketh of delivering any from this sad estate , but Church-Members ? And when God addeth to the Church such as shall be saved , can it be any known way of mercy , to be cast , or put out of the Church ? Did Christ come in tho flesh to put Infants out of his Church in mercy ? Will you say , he could more fitly save them out of his Church , than in it ? And if it be no benefit to the Catholick Church to have Infants kept out of Heaven , nor any hurt to the Church to see them there ; why should it be a benefit to the whole Church to have them kept out on Earth ? or any hurt to the Church to see them Members here ? And whatsoever it may be to strangers , yet how can it seem such a mercy to Parents , to have their Children put out of the Church ? why then hath God made such promises to Parents for their Seed ; as if much of the Parents comfort lay in their Childrens Welfare ? And hath God no mercy for Infants ? or can he not shew mercy to the whole Church in an easier way , than by casting out all their Infants ? What great comfort would follow this conclusion , That all your Infants are out of Christs visible Church ? Can you prove , that Christ will save those that are no Christians ? not so much as visibly or seemingly Subjects of his Kingdom ? If some priviledges were taken away , as the Release of the Jews servants , &c. yet are there not far greater given in their stead ? ( 2. ) Is it not evident from Rom. 11. 17. That only some of the Branches were broken off from the Church : Therefore to the rest that remained in , the gift was not repealed . Doth not the Apostle say it of that Church , whereof Infants were Members with their Parents , that but some were broken off from this Church ? ( and how far is the whole Church from being dissolved ? ) And who can imagine , that God should cast out the Infant , ( that came in for the Parents sake ) while the Parents remain in the same Church ? 3. Is it not evident from Rom. 11. 20. That none of the Jews were broken off but for unbelief ? And consequently , that Believers and their seed were not broken off ? Will you say , that the Apostle speaketh there of the Invisible Church ? Doth he not speak of that Church , whereof the Jews were natural Branches , ( v. 24. ) and was not that the Visible Church ? And if the breaking off was visible , ( such wherein Gods severity was to be beheld by the Gentiles , as v. 22. ) was it not from the Visible Church directly ? Could there be a visible breaking off , or removal from an invisible term ? ( 4. ) If it be into their own Olive , ( which they were broke off from , and of which they were natural branches ) that the Jews shall be re-ingraffed at their recovery ; ( as Rom. 11. 24. ) then how is Gods Ordinance for their Infant Church-Membership repealed ? Is not their own Olive their own Church ? And did not their own Church ever contain Infants , as Members ? As it will , when it is but part of the Catholick Church ; tho they be not restored to the Mosaical Law , or Covenant of peculiarity : but taken into the Catholick Church . ( 5. ) Is it not the same Olive , or Church , which the Jews were broken off from , that we Gentiles are graffed into , as Rom. 11. 17 , 19 , 24 ? And if their Church admitted Infant-Members , and ours be the same , must not ours admit of Infant-Members also ? Is it not plain from the Text , that the Olive , or Church it self remained still , only some Branches were broken off , and others of the Gentiles ingraffed in their stead ? Then how is it taken down any further than as to ceremonial accidentals ? ( 6. ) Would not Christ have gathered Jerusalem , ( which is usually put for all Judea , and the Jewish Nation ? ) Mat. 23. 37 , 38 , 39. And is it likely that he would have unchurched all their Infants , when he would have gathered to him whole Jerusalem , or the whole Nation ? ( 7. ) Can ye suppose the believing Jews children ( and so the Parents in point of comfort ) to be in a worse condition since Christ , than they were before ? Did Christ come to make Believers or their children miserable , or bring them into a worse condition ? And is it not a far worse condition to be out of the visible Church , than in it ? Hath not Christ made larger promises to his Church Visible , than to any in the world that are not of the Church ? what promise is there to others , except the conditional upon their coming in ? 8. If the Church of Christ be not in a worse state now ( in regard of the Childrens happiness , and the Parents comfort ) than it was before Christs coming , then will it not follow , that our children ought to be admitted Church-Members , and consequently that Ordinance and merciful Gift is not repealed ? ( 9. ) If the Children of Believers now be put out of the Church , then are they not in a worse condition than the very children of the Gentiles were before the coming of Christ ? Is it not the express Letter of Gods Law , that any stranger that would come in , might bring his children , and all be Circumcised , and admitted Members of the Jews Church ? ( 10. ) Was not the Covenant , Deur . 29. 10 , 11 , 12. ( which all the Jews , with all their little ones , were enter'd into with God ) a Covenant of Grace , ( as distinct from the Laws which was repealed ? ) How then is it , or their Church-Membership grounded on it repealed ? Is not that a Covenant of Grace , wherein God taketh them to be his people , and engageth to be their God ? Hath God entred into such a Covenant with any since the Fall , but in Christ , and upon terms of Grace ? Is not that a Covenant of Grace , wherein the Lord promiseth to Circumcise their hearts , and the hearts of their Seed , &c. See Heb. 10. 16 , 17. And doth not the Apostle Paul cite those words of faith , Rom. 10. 5 , 6 , 7 , 8. out of this very Covenant ? Compare Deut. 30. 11 , 12 , 13 , 14. with the Text last cited . ( 11. ) If Infants then were entred and engaged Church-Members , by that Circumcision , which was a Seal of the Rightcousness of Faith , and was not given on Legal grounds , ( as Rom. 4. 11. ) how comes that Church-Membership of Infants to be repealed ? Is it any other than a shift , to say , that it was only such a Seal of Abrahams righteousness of Faith ? Is not the nature , end , and use of Sacraments , or holy engaging Signs and Seals , the same to all , though the fruit be not alway the same ? ( 12. ) If the Law of Infants Church-Membership was no part of the Ceremonial , or meerly Judicial Law , nor yet of the Law of Works , ( as such ) how can you say , that it is repealed , seeing no other Laws are repealed ? Will you say , it was part of the Law of Works , which knows no mercy to those who have once offended ? Was not Church-membership a mercy ? And if it was part of the Ceremonial Law , what was it a type of ? What is the Antitype that hath succeeded it ? And how could this be part of the meerly Judicial Law , seeing Infants were Church-members long before the time of Moses , when the Jews were formed into a Common-wealth , and the Judicial Laws given them ? And can you say , that this was proper to the Jews ? Was it given to them only ; that is , only to Isaac and his Seed , on whom the Jewish priviledges were entailed ? Were not many hundreds circumcised as Church-members ( and among them many Infants ) in Abrahams family before Isaac was born ; and so all the Proselites ( with their Infants ) afterwards that would come in ? ( 13. ) Is it not clear , that there is an Universal Church visible ? And that every one that is a Member of a particular Church , is also a Member of the Universal ? And that the Jews Infants were Members of the Universal ? And that this Universal Church is not dissolved ? Now , must not he that will affirm , the whole species of Infants are cast out of the Universal visible Church , prove it well ? And since we find that they were once in it , what need we any more proof , that they remain in , till it can be shewn where it is revoked ? And is it any good consequence , that is fetcht from the removal of a particular Church , or of the Jews particular Church to breaking off from the Universal ? If a Jew had been forced into a strange Country , yet had not both he and his children there been Members of the Universal Church ? ( 14. ) Is not that false Doctrine , which makes the children of the Faithful to be in as bad , or a worse condition , than the Curse [ Deut. 28. 32 , 41. ] doth make the children of Covenant-breakers to be in ? Is it not said , ( v. 4. ) that those that keep the Covenant are blessed in the fruit of their Body ? And of Covenant-breakers , ( v. 18. 32 , 41. ) Cursed shalt thou be in the Fruit of thy Body : Thy Sons and thy Daughters shall be given to another people : They shall go into Captivity ? ] Now , is it not a sorer curse to be put out of the whole Visible Church of Christ , than to go into Captivity ? To be in Captivity is but a Bodily judgment directly , but is it not directly a Spiritual judgment to be out of the Church ? ( 15. ) Doth not the Doctrine , which puts Infants out of the visible Church of Christ , leave them in the visible Kingdom of the Devil ? Doth not the World and the Church contain all mankind , according to the ordinary Scripture-distribution ? If you say , Infants may be of the invisible Church , is not the visible Church wider than the invisible ; That ordinarily we may not judg any to be of the invisible Church , who are not of the visible ? ( 16. ) And will you leave us no sound grounded hope of the justification , or salvation of any dying Infants in the world ? Can we have any true ground of Christian hope that they shall be saved , who are not so much as seemingly ( or visibly ) in a state of Salvation , and so die ? To judge a thing to be what it doth not any way seem , or appear to be , is it not likely actually , but alway virtually , and interpretatively , a false judgment . And if they that are not of the true Church are not in a state of Salvation , then will it not follow , that they that seem not to be of that Church , do not so much as seem to be in a state of Salvation ? ( 17. ) What a full plain Text is that , 1 Cor. 7. 14. Are the children of Believers holy in state ? then ought they not to be admitted visible Church-members ? Are not all Divines agreed in the definition of the Church , That it is a Society of persons separated from the world to God ? Will not this Text prove children holy , by a stated separation to God ? Is not the constant sense of the word [ holy ] a separation to God ? And were not the Infants of the faithful Church-members , and so holy , before Christs time ? And is it not most probable that the Apostle speaks of the same kind of holiness , which was the ordinary priviledge of the faithful before ? But utterly improbable that he should speak of no other holiness here but legitimation , ( which is common to the children of Pagans ? ) And if to be holy in the Apostles sense here , be no more than to be lawfully begotten , then may we not call all persons holy , that are not Bastards ? Then is not almost all the world holy ? Because Bastards are called clean , will it therefore follow , that the legitimate may be called holy ? The Beasts that chewed the Cud , and had cloven feet , were clean , will you therefore say , they were holy ? ( 18. ) When it is said , Mark. 10. 14. Of such is the Kingdom of God , ] whether this be not more , than they may be visible Church-Members ? And whether these which Christ took up in his Armes , and Blessed , were not Members of his visible Church ? Are any visibly Blest without the visible Church ? And is it not considerable , that all the three former Evangelists make full mention of these passages of Christ ? Is it not evident , that they were taken for Doctrines of moment for the Churches information ? And whether those words of Christ so plain , and earnest , [ suffer little Children to come unto me , and forbid them not ] be not a better Plea at Judgment for our admitting Infants , than any that ever yet you have brought for refusing them ? Turn over your Bible , and see if you can find where Christ or his Apostles have said as much against our admitting Infants Church-members , and then consider , which way is safest . Now to the Common Objections . ( 1. ) If these Texts be objected , Rom. 9. 8. They that are the Children of the flesh , these are not the Children of God , but the Children of the Promise are accounted for the Seed , Eph. 2. 3. We are by Nature the Children of Wrath. ] To the first Text , what is it the Apostle mainly drives at , but that Men are not therefore saved , because they are Abraham's carnal seed , ( and consequently , not because they are the carnal seed of any other ? ) And is it their certain Salvation , or their Church-Membership , that we dispute for ( in regard of Individuals ? ) And further , doth the Apostle speak one word against the priviledge of those Infants , whose Parents violated not Gods Covenant , nor fell away ? If a man should affirm , That all the Infants of the faithful ( so dying ) are certainly saved , is there a syllable in the Text against him ? Were they not aged unbelievers that the Apostle excludeth here ? And to Eph. 2. 3. What though we are by nature the children of wrath ; Doth it follow , that we may not be otherwise by grace ? Again , may not children be visible Church-members , and yet perhaps children of wrath too ? Were not all the children of Church-members among both Jews and Proselites Church-members ? And yet were they not children of wrath by nature , as we are ? 2. If you object , that Infants are not capable of the ends of Baptism : To this , though Infants are not capable of every benefit by Baptism , as the Aged are ; yet are they not capable of the principal ends ? May it not be a listing sign to enter them Church-members , and solemnize their Dedication to Christ , and engage them to be his people , and to take him for their Lord and Saviour , and so to confer on them remission of sin , and what Christ by the Covenant promiseth to the Baptised ; ( though yet themselves understand not this ; even as we put the names of Infants in Bonds and Leases , which they can neither read nor know of ? ) And may it not be operative by its signification as soon as the Child comes to the use of Reason , ( which will not be so long as you use to defer Baptism ? ) And in the mean time , as his interest is upon the ●●…dition of the Parents faith , and as he is received as it were a Member of them , so may not the Parents have the present actual comfort of it , ( as the Parent hath the actual comfort of a Lease that assureth an Estate to his Child ? ) And was not Christ himself Baptized , when yet he was not capable of many of the great ends of Baptism ? Was Baptism to Christ a sign of the washing away of sin , or of purifying his Soul , ( which was perfect before , ) or of being buried with Christ , &c. And how uncapable were the Infants that Christ laid his hands on , and took up in his Armes , of understanding the meaning of what he did ? Shall we therefore say , that Christ should have let it alone till afterwards ? And will you tell us , what operation Circumcision had on the Infants of Church-members formerly ? Was it not a Seal of the righteousness of Faith ? And yet , had they any more Faith or knowledge of the significancy , than ours have now ? Was it not an engaging sign ? And yet , were not they as uncapable of understanding either the significancy , or engagement , as ours are ? So , ( 3. ) If you object , How can an Infant Covenant with God , or be engaged by this Sign ? And where doth God require the Parent to engage his children , &c. To this , if only the Aged are capable of engagement , may you not thence straitway conclude , that no Infant was ever circumcised ? But may not that be the Childs Action Morally , and in Law-sence , which is onely the Fathers Action Physically ? When a man puts his Childs name in a Lease , and binds himself and his heirs , is not the Child thus entred into Covenant and Bond ? And does not the Law take it as his Act ? And is it not a plain natural duty of Parents to covenant for their children , when it is for their good ? And doth not the Scripture fully shew , that all the people of Israel did ( by Gods appointment ) enter their children into the Covenant of God ? Were they not to circumcise them , which God calleth [ his Covenant ] and [ the sign of the Covenant ? ] And is it not as plainly spoken , as the mouth of man can speak it , in Deut. 29. 10 , 11 , 12 , 13. Did not the Parents there enter their children into the Covenant , and not the Infants themselves ? And doth not that shew , God hath given Parents their interest and authority ? 4. Another common objection is , if Infants must be Baptized , why may they not as well receive the Lords Supper ? To which , may not the very external nature of the several Sacraments satisfie you ? Hath not Christ appointed the first to be such , as Infants are capable of ? May not they be washed as well as the Aged ? But is not the other such as they are , naturally incapable of in their first Infancy ? And is not the former instituted plainly for all disciples ? But what Scripture saith , that all Disciples as such , should presently receive the Lords Supper ? Is it not restrained to those , that can first examine themselves , and can discern the Lords Body , and keep in remembrance his Death ? And if every Burgess at Age , as such , hath power to Trade , &c. in the City ; will it therefore follow , that every Infant may do so , that is born a Burgess ? ( 5. ) It hath been objected , that if it be the Will of Christ that Infants should be Baptized , it is strange , that he hath left it so dark . To which , will you not grant , that all Church-members must be admitted by Baptism ? Is this dark or doubtful ? And how many Scriptures are there that prove Infants must be admitted Church-members ? Can we say , the Scripture is dark , or sparing in that ? Again , The Scripture speaks most fully in the Controversies , which in those times were agitated : but was it any Controversie then , whether Infants were to be Members of the visible Church ? Did not the Jews take it for unquestionable , all their Infants having actual possession , and that upon Gods own grant and Ordination ? Now , if Christ would have dispossessed them , should he not somewhere have discovered it ? And would it not have occasioned great disputes and debates ? [ v. Epistle to Bewdley , p. 5 , 6. ] Further , what if it were more obscure than it is ? Is not the New Testament as silent about Christian Kings , or any Christian Magistrates , or about an Oath before a Magistrate , and about War , and about the prohibited degrees of Marriage , and about the Sabbath , &c. Will you therefore say , these are not revealed ? It it not enough that they are revealed in the Old Testament ? And was not Infants Church-membership revealed clearly there ? ( 6. ) Another objection is , The evil consequences of Infant-Baptism , as gross Ignorance much occasioned by it , &c. To which , 1. Is not the Lord Jesus himself the occasion of the ruine and damnation of multitudes , ( Luk. 2. 34. ) Had it been better therefore , the World had been without him ? And is not the Gospel to many , The Savour of Death unto Death , and to the Jews a stumbling-block , and to the Gentiles foolishness ? And must the Gospel be blamed for this ? What is it that Wicked men will not take hurt by , and make an occasion of their destruction ? And have not many said so about the religious Education of children , that it is but the way to make them Hypocrites ? point-blank against the Will and Word of God , Deut. 6. 7. Prov. 22. 6. And do not many make their belief of the Scripture , and believing that Christ died and rose again , and that he is the Saviour of the World , and the profession of his Name , to be the ground of their hopes of Salvation , and thousands more , than that trust to their meer Baptism ? And what if many amongst you think to be saved , because they are Baptized again ? 2. Can you shew ( any of you ) what there is in the nature of the thing , that should be hurtful to any ? If a Child that cannot read , be entred into the School , that he may learn to read , is there any thing in this that tends to delusion ? If a Childs name be put into a Lease , is there any thing in this to do him hurt ? 3. Was that the reason of the delusion , and gross ignorance of the Jews , that they did not stay till they were at Age ? Shall we thus make God the deluder , and blinder of the Jews , and accuse his Sacred Laws and Institutions of Errour ? If it was an high favour to them to be entred in Infancy into the Church and Covenant , how comes it to be an hurt or wrong to us now ? 4. Was the case of the Proselites among the Jews ( being entred at age ) so much better than the case of their own children , and of all the Jews and their children ? And had the Jews , Gods own people , less mercy than those that were thus adjoyned to them ? 5. If all should profess their Faith in Christ before they were entred , how quickly might the multitude learn such a profession , as none of you could reject upon any Scripture-ground ? And might it not become customary , formal , and consistent with great ignorance ? And they that will make no conscience of the solemn Promise which their Parents made in their names , is it likely that they will make ever the more Conscience of it , if they had made it first in their own names ; seeing the violation of either will alike forfeit their Salvation ? 6. Do not Ministers indeavour to take men off from such formality and self-delusions ? And let them know , that their meer Baptism ( whether in Infancy , or at Age ) is not sufficient ? 7. What if this were done , that when children come to Age , they must all solemnly , in the face of the Congregation personally own , and renew their Covenant ? Why may not this engage them , as well as if they were Baptized then ? Was every man that was Baptized at Age in the Apostles times , necessarily to profess , that he believed in Christ with all his heart , ( which indeed containeth the sum of the Covenant ) yet may we not be bound to these disjunctively , ( who by Gods Law are to be Baptized in Infancy ) that each duty should be performed , as we are capable of it ? 8. Would your way of Baptizing be likely to engage men half so solemnly , as such a course ; it being ordinarily in a manner private , and done in such manner , that persons of modesty will be so taken up with shame , that they will be less serious in the business . 9. If God would have Infants to be Church-members , and so entred by Baptism , are not all these objections against God , and a carping at his way ? Now ( having enquired about the grounds and proofs , and defence of the Church-membership , and Baptism of Infants , ) next let us see , whether your practice of delaying Baptism have as much warrant in Gods word . ( 1. ) Where do you find one word of Precept or Example in all the Bible for deferring the Baptism of the Child of any one Christian till years of discretion ? Should not you bring some Scripture for your way , who require such express proof from us ? Now can you shew one word of command or example here ? If you cannot , how can you say that yours is the Scripture-way ? ( 2. ) Is not your way inconsistent with obedience to the Rule ? Is it not Christs Rule , that persons shall be Baptised without delay , when they are first made Disciples ? Doth not this appear in the Commission , Mat. 28. 19 , 20. where Christ adjoyneth Baptizing immediately to Discipling ? And from constant example in Scripture , explaining the Commission ? Where do we find mention of any one person , that was Baptized long after being discipled ? And from the end and use of Baptism ? Is not this the use of Baptism , to be the sign of their first Covenant with Christ , and solemn admission into the Church ? Then is it not to be used at their first Admission ? ( If any reason of necessity or convenience , cause it to be put off a few days ; yet this is not delaying it months and years , ( as you do ) though indeed there is no warrant in Scripture for any delay at all , but as necessity may excuse it . ) Now , though you yield the use of the sign to them when they come to Age , yet what is it but an empty sign , quite beside Christs Institution , and void of the true end of Baptism ? for how can it then be the initiating sign to those that have been long in the Church before ? I the children of Christians are disciples in their Infancy , then how can you that Baptise them not till they come to Age , ( in so doing ) Baptise them when they are first Disciples ? And further , suppose this were not proved , that Infants are Disciples , yet if you cannot know when such children are first discipled ( except it be in their Infancy ) how can you Baptise them when they are first discipled ? Taking discipleship at present in your own sense , and setting aside the consideration of meer Relative Infant-discipleship , how can you know it , since God useth to work such as are born and brought up of Christian Parents to the acknowledgment of Christ by such insensible degrees , that the beginning of their true acknowledgment is ordinarily unperceivable ? Again , seeing such do not usually know themselves when they were first disciples ( in this sense ) how much less can others know it ? ( 3. ) Would not this practice ( of yours ) necessarily fill the Church with perpetual contentions , as being about a matter , that cannot be determined by any known Rule ? And can that be according to the mind and will of Christ ? If the Gospel occasioneth contentions , doth it any more than occasion them ? But would not this naturally , and necessarily produce them ? And that in the Churches , and amongst the best Ministers and Christians ? When would the Churches or Ministers ever agree upon it , when their understanding , or seeming seriousness is arrived at that degree , which must satisfie ? Whereas it is easily known to all , and can be no controversie , when a man begins to profess himself a Disciple , who was before a Pagan ; yet when one is born in the Bosome of the Church , and brought up in the profession of Christianity , and so comes to it by insensible degrees , is not the case far different ? ( 4. ) When you pretend to ground your practice on Mat. 28. 19 , 20. from whence you would infer , that none are to be Baptised , but those that are first made Disciples by teaching , ( though the truth is , that indirectly , and remotely , the discipling of the Parent , is a discipling of his seed also ) would not your Doctrine turn Baptism , ( for the most part ) out of the Churches of the Saints ? According to you , only they that are made disciples by Ministerial teaching directly , should by this Rule be Baptized , and in a well-ordered godly Church would not these be few , or none ? Taking [ Disciple ] in your sense for a Professor of Christianity , hath not God appointed another primary , more ordinary way of making Disciples of the children of the Godly , viz. godly education ? Hath not God commanded the use of this means to all Parents , that they teach them the Law of God , and bring them up in the nurture and admonition of the Lord from their childhood ? And may we not conclude , that God appoints no means to be used , from which he will ordinarily withdraw his Grace , or to which he will deny his Blessing , if it be used aright ? ( though the Word convert many that have neglected their Parents , or have been neglected by them . ) And further , doth not experience confirm it , that God frequently blesseth this means ? Now , according to you , how many thousands are there that should never be Baptized , because they were not first made Disciples by Teaching , according to the sense of Mat. 28. 19. which is Ministerial Teaching ? ( 5 ) Your ordinary practice of Baptizing by Dipping over head in cold water , ( which you use as necessary ) is it not a breach of the Sixt Commandment , Thou shalt not kill . Being ordinarily and generally used , doth it not tend directly to overthrow peoples health and lives ? How vain is it to say , that many are appointed the use of Bathing , as a Remedy against Diseases ? Is it an Universal Remedy ? yea , how few Diseases have cold Baths appointed them ? And how many that have been tenderly brought up , and take but little of the cold Air , that dipping in cold weather in cold water in the course of nature would kill , either presently , or by casting them into some Chronical Disease ? Will you say , if it be Gods way , he will prevent the danger , how great soever ? But hath God appointed any Ordinance contradictory to his great Moral Commands ? Hath he appointed any Ordinance in his Church , which will destroy men , except they be preserved by Miracle ? Will you say , he hath tied himself to a constant working of Miracles , ( which he hath not done , except the Doctrine of Transubstantiation be true ? ) May we tempt God ? And have you duly considered what our Saviour saith , Mat. 12. 7. If you had learned what this meaneth , I will have Mercy , and not Sacrifice , ye would not have condemned the guiltless ? — If in case of danger , you should have , and allow of a warm Bath , should not you that are wont to call for express Scripture for Infant-Baptism , be required to bring express Scripture for this warm Bath ? — If you say , they may stay till the heat of Summer , where have you any Scripture for that ? Farther , is it yet proved by any of you , that Dipping was constantly used in the Scripture-times . Is it plain , or so much as probable , that the Jaylor was dipt over head , who was Baptized in the night in his house ? And does not the Greek word signifie to Wash , as well as to Dip ? Is it not so taken , when applied to other things , as Mar. 7. 4 , 8 , &c. And is not the thing signified set forth by the phrase of Washing or Sprinkling ? and need the Sign exceed the thing signified ? ( See Isa . 44. 3. Ezek. 36. 25. Joel 2. 28. 1 Cor. 6. 11. Tit. 3. 5. Heb. 10. 22. and 12. 24. 1 Pet. 1. 2. ) And if it was otherwise , might it not be only occasional , from a Reason proper to those hot Countries ? Where hath Christ appointed the measure of water , or the manner of washing , any more than he hath appointed in the Lords Supper what quantity of Bread and Wine each must take ? May not a little signifie as well as much ; as a clod of Earth doth in giving possession of much Lands , &c. ( 6. ) Is it not a breach of the seventh Commandment , [ Thou shalt not commit Adultery ] to Dip persons naked , or next to naked ? Doth not the seventh Commandment forbid all incitements to uncleanness , and all immodest actions ? And is it not such , to Baptize Women naked , or next to naked ? Can that practice be of God , which would turn Gods worship into contempt , and make it ridiculous , and bring a general reproach upon the Christian profession among all the Enemies of it , yea , among the most sober and discreet , and that upon so probable grounds ? And to Dip persons cloathed , will it not overthrow the Argument usually brought for the necessity of washing the whole Body ? Though the garment be washed , yet may it not hinder the washing of some parts of the Body ? ( 7. ) ( What fruit of these things ? ) How many of you , that instead of labouring after the winning of Souls from sin to God , make it the main scope of your endeavours in publick and private , to propagate your opinions ? How many of you make a great stir , till you have brought poor Souls ( which is too easily done ) to place their Religion , in being of your opinion here , and being re-baptized ? How many of you are great hinderers of the Gospel , and of the work of converting Souls , making it your business to bring the Ministers of the Gospel into contempt ? Whether may not this be one thing that greatly confirmeth men in their enmity to the Doctrine of the Gospel , and the Preachers thereof , when they hear those despise the Ministry , that once were constant hearors ? yea , hear them perswading people , that Ministers are Seducers , false Prophets , &c. ( As if the first thing they had to learn , was to sco●n their Teachers . ) What way could be found out more effectual to make people disregard and despise the Gospel , and so to ruin their own Souls , than thus to teach them to vilifie the Messengers of the Gospel , and perswade them that it is a vertue to reproach and forsake their Guides ? And whether the most of you do well , that have made your Doctrine a ground of separation ? And that perswade people , that it is a sin to hear our pretended Ministers , ( as they have been called ) because they were never Baptized ? If you can make them believe , that the Ministers are Seducers , and that it is a Sin to hear them , what good are they likely to receive by that Ministry ? And what a case was the Land in , if all did believe , as some of you teach ? And where the Gospel before prospered , and Christians spent their time and conference in the edifying of each others Souls , and in heavenly duties , and lived together in unity and love , ( according to the great command of Christ ) have not many of you ( when you have come ) turned this to vain janglings , and unprofitable disputes , and turned their Unity into Factions and Divisions , and their Amity into Jealousies and Contentions ? yea , how many a distracted family is there in England ( upon this account ) where one will pray , and the other will not pray with him , because he is unbaptized , who were wont to Worship God in unity ? And here I would have ended . Only there are two or three Queries more which offer themselves , that I commend to your serious consideration . Q. 1. Whether it be at all credible that Satan would be so charitable to Believers Infants , as to plead for their priviledges ; or would be a propagater of Christs Kingdom , and forward to engage and bring in Subjects and Disciples to him ? Q. 2. Whereas we tell sinners of the hainous aggravation of their sins , as being committed after Baptism , and after their solemn Vow and Covenant made to God ; whether you that make Infant-Baptism a nullity , dare undertake to bear the burthen of this Aggravation for them ? And whether you may tell sinners ( that we do but serve them , as some serve foolish children , Fright them with Bug-bears ) that there is no such matter , they were never Baptized , and therefore never sinned against their Baptism : they were never so engaged to God , and therefore never sinned against that engagement ? Will you warrant them , that they never need to repent for their sinning against their Baptism , and the Covenant then made ? Or will you bear the blame for them ? Q. 3. Whether it should not lie heavy on any tender conscience to add to Gods Word , holding the repeal of the Ordinance of Infants Church-membership , which no Scripture affirmeth ; to be guilty of the Churches doleful Divisions , and the great grief that hereby oppresseth the hearts of so many of Gods people ; to censure ( if not unchurch ) all the Churches of Christ since the Apostles times , or almost all — ? And all this in contending , that your own children are out of Christs visible Church ? How doleful is it , that any Christians should be so zealous to dispute their own children out of Christs Church ; and to plead that they have no right to be admitted Members , that they are no Disciples of Christ , no Christians ? And whether they that are zealous in solliciting men not to engage their Children in Covenant with God , may not have as many thanks from Christ , as the Disciples had for keeping such from him ? FINIS . Books Printed for , and are to be sold by Tho. Parkhurst at the Bible and three Crowns in Cheapside . SErmons on the whole Epistle of Saint Paul to the Colossians , by Mr. I. Daille , translated into English by F. S. with Dr. Thomas Goodwins , and Dr. John Owens Epistles Recommendatory . An Exposition of Christs Temptation on Matth. 4. and Peters Sermon to Cornelius , and circumspect walking . By Dr. Tho. Taylor . Books 4 to . The Door of Salvation opened by the Key of Regeneration , by George Swinnock , M. A. An Antidote against Quakerism , by Steph. Scandret . An Exposition on the five first Chapters of Ezekiel , with useful observations thereupon , by William Greenhil . The Gospel-Covenant opened , by Peter Bulkley . Gods holy-Mind touching matters Moral , which he uttered in Ten Commandments : Also , an Exposition on the Lords Prayer , by Edward Eston , B. D. The Fiery Jesuit , or an Historical-Collection of the rise , encrease , doctrines and deeds of the Jesuits . 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Four useful Discourses : ( 1. ) The Art of improving a full and prosperous condition for the glory of God ; being an 〈…〉 the Art of Contentment , in three Sermons , on Philip. 4. 12. ( 2. ) Christian submission , on 1 Sam. 3. 18. ( 3. ) Christ a Christians life and death is gain , on Philip. 1. 21. ( 4. ) The Gospel of Peace sent to the Sons of Peace , in six Sermons , on Luke 10. 5 , 6. By Jeremiah Burroughs . A new Copy-Book of all sorts of useful hands . The Saints Priviledge by dying , by Mr. Soot . The Unity and Essence of the Catholick Church-visible , by Mr. Hudson . The intercourse of Divine Love between Christ and the Church , or the particular Believing Soul : in several Lectures on the whole second Chapter of Cant. by John Collins , D. D. Large 8 vo . Heart-Treasure : or a Treatise tending to fill and furnish the Head and Heart of every Christian with Soul - enriching - treasure of truths , graces , experiences , and comforts . The sure mercies of David ; or a second part of Heart-treasure , by Oliver Heywood . Heaven or Hell here in a Good or Bad Conscience , by Nath. Vincent . Aesop's Fables , with Morals thereupon in English-Verse . The Young-Mans Instructor , and the Old-Mans Remembrancer ; being an Explanation of the Assemblies Catechism . Captives bound in Chains , made free by Christ their Surety ; both by Tho. Doolittle . Eighteen Sermons Preached upon several Texts of Scripture , by William Whitaker . Sin the Plague of plagues , or sinful sin the worst of Evils ; by Ralph Venning , M. A. Speculum Sherlockianum , or a Looking-glass in which the admirers of Mr. Sherlock may behold the Man , as to his Acuracy , Judgment , Orthodoxy . Small 8 vo . A defence against the fear of Death ; by Zach. Crofton . Gods Soveraignty displayed ; by W. Gearing . The godly mans Ark , or a City of Refuge in the day of his distress , in five Sermons ; with Mr. Moors evidences for Heaven ; by Ed. Calamy . The Almost-Christian discovered , or the false-Professor tried and cast , by M. Mead. In small 12 s. The Duty of Parents towards their Children . A little Book for little Children . A method and Instruction for the Art of Divine Meditation . All three by Tho. White . The Prisoners Prayers . FINIS . Notes, typically marginal, from the original text Notes for div A26961-e190 * In your Title page you say , Fifty Queries gathered out of the works of Mr. Rich. Baxter . * In Serm. on 1 Cor. 12. 1. p. 95. To which see something in my Treatise of the Covenants p 430 , &c. And more in Mr. Whistons Priv. Doct. of Bapt. Some Queries out of Mr. Baxters Plain Scripture-Proof for Infant-Baptism . v. p. 3. v. p. 4. v. p. 5. v. p. 6. v. p. 125. v. p. 2. v. p. 6. v. p. 7. v. p. 8. v. p. 9 , 10. v. p. 244. v. p. 11. v. p. 12. v. p. 15. v. p. 14. v. p. 15 v. p. 16. v. p. 18. v. p. 19. v. p. 20. v. p. 21. v. p. 22. v. p. 23. v. p. 24. v. p. 26. v. p. 27. v. p. 38. v. p. 99. v. p. 40. v. p. 42. ( v. epistle to Bewdly , p. 7. ) v. p. 43. v. p. 44. v. p. 45. v. p. 46. v. p. 48. v. p. 49. v. p. 50. v. p. 51. v. p. 52. v. p. 53. v. p. 55. v. p. 56. v. p. 57. v. p. 251. v. p. 58. v. p. 59. v. p. 60. v. p. 61. v. p. 70. v. p. 71. v. p. 72. v. p. 74. v. p. 82. v. p. 83. v. p. 84. v. p. 105. v. p. 106. Epistle to Bewdley pag. 7. v. p. 110. v. p. III. v. Preface . p. 2 , 3. v. p. III. v. p. 112. v. p. 253. v. p. 178 , 179. v. p. 113. v. p. 250. v. p. 115. v. p. 243. v. p. 115. v. p. 116. v. p. 117. v. p. 117 , 118. v. p. 118. v. p. 119. v. p. 124. v. p. 125. v. p. 126. v. p. 127. v. p. 341. v. p. 128. v. p. 130. v. p. 131. v. p. 132. v. p. 290. v. p. 133. v. p. 134. v. p. 136. v. p. 135. v. p. 136. v. p. 137. v. p. 138. v. p. 144. v. p. 146. v. p. 144. v. p. 145. v. p. 146. v. p. 149. v. p. 177. v. p. 174. v. p. 160. v. p. 161. v. p. 177.