A26959:454
More proofs of infants church-membership and consequently their right to baptism, or, A second defence of our infant rights and mercies in three parts ... / by Richard Baxter.
London: printed for N. Simmons and J. Robinson, 1675
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. To the Minor, Infants might be baptized into one spirit by the initiating Sacrament, in order to the rest to be partook of in due time: And as not every Church-suspension, so Natural-suspension of further privileges, nullifieth not membership.
2. To the Minor, Infants might be baptized into one spirit by the initiating Sacrament, in order to the rest to be partaked of in due time: And as not every Church-suspension, so Natural-suspension of further priviledges, nullifieth not membership.
Mr. T. 2. From 1 Cor. 10.17. All that were one body and one bread did partake of that one bread which was broken: But no Infant did partake —
Answ. 1. Christ and his Disciples did not partake of it before the institution: 2. No baptized persons partake of it in the interspace between the two Sacraments: which with some is a long time: 3. A baptized person may die before he drinketh that Cup; or may live where it is not lawfully to be had. 4. Church-members may be suspended from the Lords Table. Therefore the text speaketh not of every member, but of the ordinary communion of capable persons.
Answ. 1. It is spoken of the generality of the noblest and capable members, denominating the Church: The Apostle saith not that every member hath all these, but [There is one Lord, one faith, &c.] Christ had not one Lord (being Lord himself as here understood) and yet was a member: Christ in the womb cannot be proved to have actually h•d that one faith; and he was long the chief member before he was baptized: And whether ever the twelve Apostles were, is uncertain.
2. The Text seemeth chiefly to speak of the Doctrine of faith, called objective faith; one Creed: And this the Church might have, and yet not each member actually believe. For, 3. The Parent in faith devoting himself and his Infant to God, his Faith and Consent is reputatively the Child's, who is used as a member of the Parent.
2. The Text seemeth chiefly to speak of the Doctrine of faith, called objective faith; one Creed: And this the Church might have, and yet not each member actually believe. For, 3. The Parent in faith devoting himself and his Infant to God, his Faith and Consent is reputatively the Childs, who is used as a member of the Parent.
Mr. T. 3. They were no members of the visible Church, who were left out of the number of the whole Church, all the Believers, the multitude of the Disciples, &c. But Infants are left out of the number in all places in the New Testament, Ergo: —
Answ. 1. Many texts speak of all that were present only; and many speak only of such as the present matter did concern: And it is most usual to denominate All or the Body from the Noblest and Greatest part. If you were to describe a Kingdom, would you not say that it is a Civil Society of rational creatures (or men) consenting to the mutual Relations of King and Subjects ⟨p. 165⟩and the duties of each for the common welfare? You would so define it as that Reason, Consent and Intention should be in the definition. Infants have none of these in act, and yet who doubteth but Infants are members of the Kingdom (of every Kingdom under Heaven that I have read of?) So you know that we take Infants to be members of our Churches now: And yet is it not usual with us to say that all the Church met to hear, or to do this or that? When yet the Infants and many others might be absent.
Answ. Though I take not the Church then to be so numerous as some do, yet reason is reason: Can we think that when Christ was seen after his resurrection of more than 500 Brethren at once, that only 120 of them were Christians? And can we think that Nicodemus and Joseph of Arimathea and many more, were not timorous fainthearted Christians? It's like that the text meaneth that this 120 was the number of those bold confirmed Christians who so quickly after Christs death appeared in open profession and conjunction with the Apostles, and had opportunity to assemble at that time and place.
Answ. Though I take not the Church then to be so numerous as some do, yet reason is reason: Can we think that when Christ was seen after his resurrection of more than 500 Brethren at once, that only 120 of them were Christians? And can we think that Nicodemus and Joseph of Arimathea and many more, were not timerous fainthearted Christians? It's like that the text meaneth that this 120 was the number of those bold confirmed Christians who so quickly after Christs death appeared in open profession and conjunction with the Apostles, and had opportunity to assemble at that time and place.
The next is Act. 2.1. They were all with one accord in one place.
Answ. This needeth no other answer than as before. The other texts, Act. 2.41, 44. & 4.4, 23, 24. & 5.11, 13, 14. & 6.1, 2, 7. & 8.1. & 15.22. 1 Cor. 14.23. need no other answer: ⟨p. 166⟩His exposition would sometimes exclude women, and sometimes many of the men: Doth he believe no man or woman was a member of the Church, Act. 15.22. who did not send men of their own company? Nor any man or woman a member of the Church at Jerusalem, that did not being scattered go about Preaching, Act. 8.1, &c. 1 Cor. 14. it is said, You may all prophesy, and yet women are forbidden.
Answ. This needeth no other answer than as before. The other texts, Act. 2.41, 44. & 4.4, 23, 24. & 5.11, 13, 14. & 6.1, 2, 7. & 8.1. & 15.22. 1 Cor. 14.23. need no other answer: ⟨p. 166⟩
Mr. T. 4. They were no part of the Christian Church visible to whom the things ascribed to the whole Church did not agree: But the things ascribed to the whole Christian Church visible did not agree to Infants: Ergo—
Answ. This is fully answered already. It is most usual to ascribe that to a Church or other Society which is done only by the most considerable part. As I said before, when rational Consent, Contract, Intention, are ascribed to a Kingdom; which is constituted by the consent of King and Subjects: and yet Infants are members who consent not, save by their Parents. The Church meeteth to choose a Pastor, when yet the women meet not: The Church admonisheth a faulty member, when every woman doth not admonish him: Our Churches meet all to hear, when Children meet not, whom we take for members: These are not satisfactory allegations, being contrary to common use of words, and to many texts of Scripture.
Mr. T. The Minor is proved, Matth. 16.18. On this Rock will I build my Church, viz. by Preaching.
Answ. When Preaching converted the Parents, they devoted themselves to God, and all that were in their trust and power; and that Preaching brought in by consequence the Infants that did not hear. I prove it, 1. Christ commandeth the discipling of Nations and baptizing them (that is, as much as in the Preacher lieth:) But Infants are part of those Nations: Therefore he commandeth the discipling and baptizing of Infants, (as much as in the Preacher lay,) which could be done but by the success of preaching on the Parents. 2. The Kingdoms of the world are made the Kingdoms of the Lord and of his Christ: But Infants are members of all those Kingdoms: But this is done at large elsewhere.
