A26959:517
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.
Mr. T. 11. If other Christian privileges be not conveyed by a Covenant upon the Parents faith, without the persons own act and consent, then neither this. But &c. Not to be a Believer, a disciple, a Minister, a Son of God — There is the like reason for them as for this.
Mr. T. 11. If other Christian priviledges be not conveyed by a Covenant upon the Parents faith, without the persons own act and consent, then neither this. But &c. Not to be a Believer, a disciple, a Minister, a Son of God — There is the like reason for them as for this.
Answ. Privileges are 1. Proper to the adult, (those concern not our case, as to be Ministers) or common to them with Infants: 2. Privileges consist either in Physical qualities or other Physical accidents (and these are given by physical Action, and such is Knowledge, Belief, Love, Gifts of utterance, health, &c.) Or in Right and Moral Relation, (Jus Debitum, obligatio) These are given by Moral means, that is by signification of the Donors will, by precept (obliging,) promise or signal Donation, which is the Instrument of conveyance by that signification (As a Testament, Deed of Gift, Act of pardon and oblivion, &c. are among men.) Now do you think that the reason of Physical Qualities and Moral Rights, Relations and duties is the same?
Answ. Priviledges are 1. Proper to the adult, (those concern not our case, as to be Ministers) or common to them with Infants: 2. Priviledges consist either in Physical qualities or other Physical accidents (and these are given by physical Action, and such is Knowledge, Belief, Love, Gifts of utterance, health, &c.) Or in Right and Moral Relation, (Jus Debitum, obligatio) These are given by Moral means, that is by signification of the Donors will, by precept (obliging,) promise or signal Donation, which is the Instrument of conveyance by that signification (As a Testament, Deed of Gift, Act of pardon and oblivion, &c. are among men.) Now do you think that the reason of Physical Qualities and Moral Rights, Relations and duties is the same?
2. As a Disciple, or believer, signifieth one that is Reputatively such jure Relationis, and as a Son of God signifieth an Adopted heir of heaven, loved of God as a reconciled Father in Christ] so Infants are such: You say (after) that Christ was habitually and by designation the Head and Prophet of the Church in Infancy, and so might Infants be disciples: And will you now deny it? Again I will say though it offend you, that there is no trusting to that mans judgement that looketh all (or partially) on one side, and studieth so eagerly what will serve his cause, as that he cannot mind what may be said against it. See here what two abominations you thrust on your pitiful followers (which yet I know you hold not your self, but the heat of your spirit in desire of victory draweth you to say you mind not what) You conclude that none is [A Son of God] without his own consent: And so 1. All Infants are certainly shut out of Heaven: for they are no Sons of God without their consent (neither by Election, Christs intercession, Covenant or Gift:) And I think you will not say that they consent: And if no sons, no heirs; For the Inheritance is only of children: And if no sons, then are they not Regenerate; which is but to be made sons of God by a new Generation, and renewed to his Image. And do you damn all Infants?
2. As a Disciple, or believer, signifieth one that is Reputatively such jure Relationis, and as a Son of God signifieth an Adopted heir of heaven, loved of God as a reconciled Father in Christ] so Infants are such: You say (after) that Christ was habitually and by designation the Head and Prophet of the Church in Infancy, and so mihgt Infants be disciples: And will you now deny it? Again I will say though it offend you, that there is no trusting to that mans judgement that looketh all (or partially) on one side, and studieth so eagarly what will serve his cause, as that he cannot mind what may be said against it. See here what two abhominations you thrust on your pittiful followers (which yet I know you hold not your self, but the heat of your spirit in desire of victory draweth you to say you mind not what) You conclude that none is [A Son of God] without his own consent: And so 1. All Infants are certainly shut out of Heaven: for they are no Sons of God without their consent (neither by Election, Christs intercession, Covenant or Gift:) And I think you will not say that they consent: And if no sons, no heirs; For the Inheritance is only of children: And if no sons, then are they not Regenerate; which is but to be made sons of God by a new Generation, and renewed to his Image. And do you damn all Infants?
2. And consider whether you deny not Christ in Infancy to have been the Son of God according to his humane nature? For you can never prove that in that nature he actually consented ⟨p. 181⟩in the womb or in his Infancy. But partiality is rash and blind.
Mr. T. 12. If there be no Law or ordinance of God unrepealed by which either this Infant visible Church-membership is granted, or the listing of Infants or entering into the visible Church Christian is made a duty, then it is not a cause of Infants visible Church-membership which Mr. B. assigns, &c.
Mr. T. 12. If there be no Law or ordinance of God unrepealed by which either this Infant visible Church-membership is granted, or the listing of Infants or entring into the visible Church Christian is made a duty, then it is not a cause of Infants visible Church-membership which Mr. B. assigns, &c.
Answ. I have here proved to you such a Law and Covenant before Christs Incarnation, and formerly at large proved it to be continued and renewed by special signification of Christs will since his Incarnation in the Gospel. Review now your pitiful Reasons against it.
Answ. I have here proved to you such a Law and Covenant before Christs Incarnation, and formerly at large proved it to be continued and renewed by special signification of Christs will since his Incarnation in the Gospel. Review now your pittiful Reasons against it.
The Second Part: A CONFUTATION OF THE Strange FORGERIES OF Mr. H. DANVERS, Against the ANTIQUITY OF INFANT BAPTISM; And of his many Calumnies against my Self and my Writings, with a Catalogue of 56 New Commandments and Doctrines, which he and the Sectaries who join with him in those Calumnies seem to own.
The Second Part: A CONFUTATION OF THE Strange FORGERIES OF Mr. H. DANVERS, Against the ANTIQUITY OF INFANT BAPTISM; And of his many Calumnies against my Self and my Writings, with a Catalogue of 56 New Commandments and Doctrines, which he and the Sectaries who joyn with him in those Calumnies seem to own.
By Richard Baxter.
LONDON, Printed for Nevil Simmons and Jonathan Robinson. 1675.
§. 1. IT is a thing that all are not duly informed of, How far Controversial Writings and Disputes are to be practised by pious and peaceable men? And here (as in almost all things else) men are hardly cured of one extreme but by another.
§. 1. IT is a thing that all are not duely informed of, How far Controversial Writings and Disputes are to be practised by pious and peaceable men? And here (as in almost all things else) men are hardly cured of one extream but by another.
I. No doubt but the extreme which hath far most injured the Church of Christ, hath been the excess of Disputing; and given just occasion to Sr. H.W.'s motto, [The Itch of Disputing makes the Scab of the Church,] which is easily discernible, both in the Cause and the Effects.
I. No doubt but the extream which hath far most injured the Church of Christ, hath been the excess of Disputing; and given just occasion to Sr. H.W.'s motto, [The Itch of Disputing makes the Scab of the Church,] which is easily discernable, both in the Cause and the Effects.
§. 2. 1. In the cause it is too notorious, that ordinarily it proceedeth from the depravation of the three faculties of the soul, Potestative, Intellective, Volitive, in the three great Principles ⟨p. 186⟩of iniquity, Pride, Ignorance and wrath.
§. 3. 1. Did not Pride cause men much to overvalue their own parts and worth, Controversy would have shrunk into a narrower compass before this day: Men would have come to one another as friends to be informed of what they know not, by enquiry and gentle conferences, if not as children to School, to learn: And if grace by hard studies had given one man more insight into any matters than another, humility would readily have acknowledged Gods gifts, and desired to have the benefit of a friendly communication; and wherever God had set up a light, the Children of his family would have been ready to work by it: It would not have been so hard as now it is for an Ignorant man to know his Ignorance, nor to discern when another knoweth more than he.
§. 3. 1. Did not Pride cause men much to overvalue their own parts and worth, Controversie would have shrunk into a narrower compass before this day: Men would have come to one another as friends to be informed of what they know not, by enquiry and gentle conferences, if not as children to School, to learn: And if grace by hard studies had given one man more insight into any matters than another, humility would readily have acknowledged Gods gifts, and desired to have the benefit of a friendly communication; and whereever God had set up a light, the Children of his family would have been ready to work by it: It would not have been so hard as now it is for an Ignorant man to know his Ignorance, nor to discern when another knoweth more than he.
§. 4. But now, alas, a multitude that understand not half their Catechism hear their Teachers as Masters hear their Scholars, to know whether they say their lesson well or not: And the Preacher that saith as they would have him, may pass for orthodox at least, if not for a very wise man, because he is, so far, as wise as they: But if he will presume to teach them more than they know, they suspect him of heresy, and the repetition of his Sermon which they make, is to mangle some sentences which they had not wit enough to understand, and thence to proclaim (or whisper abroad at least) that the Preacher hath some dangerous errors, (and doth not know so much as they;) unless it be some luscious unwholesome ⟨p. 187⟩notions that he offereth them, or be a militant wrangler and would list them under him as his troop, to serve him in some new raised war, and then corrupt nature can magnify novelties as if they were new revelations from Heaven.
§. 4. But now, alas, a multitude that understand not half their Catechism hear their Teachers as Masters hear their Scholars, to know whether they say their lesson well or not: And the Preacher that saith as they would have him, may pass for orthodox at least, if not for a very wise man, because he is, so far, as wise as they: But if he will presume to teach them more than they know, they suspect him of heresie, and the repetition of his Sermon which they make, is to mangle some sentences which they had not wit enough to understand, and thence to proclaim (or whisper abroad at least) that the Preacher hath some dangerous errors, (and doth not know so much as they;) unless it be some luscious unwholesom ⟨p. 187⟩notions that he offereth them, or be a militant wrangler and would list them under him as his troop, to serve him in some new raised war, and then corrupt nature can magnifie novelties as if they were new revelations from Heaven.
