day they go to Christs Schools to learn the first principles of the Doctrine of Christ Heb. 6. may be also called the Scholars or Disciples of Christ Again as men commonly call all the Turks old and young that are born of the flesh into Mahomets Kingdome which is of this world Mahometans even so we call all converts old and young which are born again of the Spirit into the Kingdome of Christ which is not of this world Christians By old and young converts I do not mean beleivers born of the Spirit and their Children as they are born of the flesh but I mean such as are spoken of 1 John 2.13 13. in these words I write to you little Children because your sins are forgiven you for his names sake I write 〈…〉 â—â—â—hes because you have known him that is from the beginning I wrâ—â—e to you young men because you have overcome thâ—â—â—â—ked 〈◊〉 And chap. 5.21 Little Children keep your selves from Idols Amen By all which we see that the least Children that were in the Church that John wrote unto were such as had known the Father chap 2.13 and such as could understand exhortations to keep themselves from Idols Now as for Mr. Baxter's man that hired the Philosopher to teach his children he neither telleth us what man it was nor how old his children were nor what the Philosophers name was and therefore I shall pass that over as a cunning devised fable not worth the answering and proceed to the next which is That mothers can teach their children partly by action and gesture and partly by voice to take off from vices and infom in vertue And methinks saith he ye should not make an Infant less teachable then some brutes But saith he nurses witell you more in this then I can O excellent Divinity and plain Scripture proof from where we learn these two things First that if it be a piece of good Divinity to prove that litle children that can neither speak nor understand are the Disciples of Christ then Nurses are better Divines then Mr. Baxter for saith he they can tell you more is this then I can pag. 23. Secondly he saith What will you make an Infant les teachable then some bruits from whence Mr. Baxter seems to imply that some bruits are capable of being Christs Disciples or else why should he say Will you have infants less teachable then some bruits As if he should say Some brutes are teachable enough to be made his disciples and what will you deny infants to be his disciples methinks saith he we should not make an infantiess decible then some brutes I remember he crieth out against Mr. Tombs in pag. 19. for arguing ridiculously when he proveth plainly out of Psal 119.89 90. that the heavens and earth are Gods servans in his answer to his proving infants Lev. 25.41 41. and if servints then disciples saith Mr. Baxter In answer to which Mr. Tombs saith The heavens and the earth are his servants are they therefore his disciples to which Mr. B. for want of a better answer saith O what cause have we all to look to the tenderness of our Consciences in time before engagement in a sinful cause hath benâ—â—med and made the word of God to be of none effect tous But I leave it to the impartial Reader to judge whether the same sayings may not more fitly be applyed to Mr. Baxter in this place I hope Mr. Baxter is not so void of judgement as to think brutes teachable enough to be made Christs disciples but I am sure his words imply no less Indeed I remember Mr. Baxter doth say in the beginning of his book that he will not meddle with such Arguments as other men have wrote of before but new ones that never yet were handled and I must confess these are such new ones as I never heard but how much to the purpose I leave it to the Reader wisely to consider and then judge Again he hath another Argument from Act. 15.10 the which Mr. Baxter saith doth prove Infants disciples to all that will not grosly overlook the Text and pervent it Ans An heavy charge against us I confess to be perverters of the Scripture but how true it will prove you shall see by and by The whole substance of Mr. Baxters Argument in the 15 and 16 pag. of his book is this from Act. 15.10 Why put ye yokes upon the neeks of the disciples c. But that yoke was to be circumcised according to the Law of Moses and according to the Law of Moses children as well as parents were circumcised therefore children as well as parents are disciples But I wonder what Mr. Baxter would do with this Argument if we should give it him and answer nothing to it I confess amongst ignorant and sottish people that do pin their faith upon Mr. B. words it may be taking out amongst those that are of noble spirits to search the Scriptures before they believe as the noble Bereans Act. 17.11 12. it can have no influence nor take no impression because it s but half an Argument and so he hath done his work that he hath taken in hand but to halves If we grant him all he says that it is but half an Argument is evident thus The yoke that they would have put upon the neck of the disciples was to be circumcised according to the Law of Moses but according to the Law of Moses none were circumcised but men-children therefore none else are disciples and therefore none but men-children are to be baptized by his own grant And so he hath done but half his work as I told you Secondly if Mr. Baxter please I will lead him step by step into the right understanding of this Scripture by Gods assistance thus What was the yoke Answ To be circumcised according to the Law of Moses and who was it laid upon then under the Law Answ Upon the Jews and their children And who would they have laid it upon Act. 15.10 Answ Upon the disciples as is plain in these words Why put ye a yeke upon the neck of the diseiples c. Who are disciples Here sticks the question still and it remains still for Mr. Baxter or Mr. Cook to prove infants disciples and then we grant they are those upon whom the false teachers would have put the yoke of Circumcision but the disciples of Christ are such as could deny themselves and take up his cross and follow him Luke 14. but little infants that can neither speak nor understand cannot so do therefore no disciples of Christ Lastly I shall cleer it by the words of the Text that the Apostle speaks of no children there thus Act. 15.7 we read that when there had been much disputing Peter rose up and said unto them Men and brethren you know that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and believe and ver 8. God
Deut. 17.11 From Jeremiah 35.6 some there are contend to maintaine the law and customes we have in this Nation received from our fathers because the Rechabites stuck so close to theirs To which I answer 1. That the Rechabites were subject to the judicial law as the other Jews were 2. These traditions of theirs were not forbid nor commanded of God that the magistrate could not forbid the doing what they did 3. Nor cause c. saith In the Congregation of God confession of sins is always the first the which in times past went before before baptism for commonly children were baptized when they came to their understanding c. Idem super Mat. Christ hath nowhere commanded to Baptize infants 19 Calvinus in Institutionibus lib. 4. cap. 16. Confesseth that it is nowhere expresly mentioned by the Evangelists that any one childe was by the Apostles hands baptized 20 Dathenus in the Frankendalische Colloquium fol. 549. We believe that christian children ought to be baptized albeit it stand no where plainly with such words written That Christian children shall in the New-Testament be baptized And folio 605. Now we have plainly confessed that we have no such express commandment that you should baptize the Christians children And fol. 663. Also in Protocol Printed in Netherlandish 274. 1 He confesseth that there is no evident example that the Apostles did baptize children 21 Beza in Annotationibus super Matth. John taught those that were to be baptized and admitted none to baptism but those that gave testimony that they believed the forgiveness of their sins such Confession was also in the Primitive Church required of the Catechumens before baptism For in that the Sacraments are Seals it is requisite that Doctrine or Instruction should go before the use of those things by which the Doctrine it self is to be sealed 22 Luther in his book of the civil Magistrate The Sacraments neither can nor may be received without Faith but with great hurt Wherefore we hold our selves to the words of Christ He that believeth and is baptized so that either before or else even then present when Baptism is administred there must needs be Faith or else there is a contempt of the divine Majesty who offers his present grace when there is none to receive it Thus much out of those Teachers own writings which observe and use childrens baptism from whence the Reader may take notice of the unsoundness of their principles and what little ground 1 There is for it in the Word of God as they themselves confess 2 Therefore what great cause have we to search the Scriptures for better information let the sober-minded judge Moreover I shall further prove out of their own writings that the baptism of infants and sucklings is a Ceremony and Ordinance of man brought into the Church by Teachers after the Apostles times and Instituted and Commanded by Councels Popes and Emperours Proofs out of the Ancient and latter Teachers 1 ORigen calleth Baptism of children a ceremony and tradition of the Church In Levit. Hem. 8. In Epist ad Rom. lib. 5. 2 Augustine calleth it a common custom of the Church De baptismo contra Donat. lib. 4. cap. 23. Et de Genesi ad literam lib. 10. cap. 23. 3 Pope Gregory the 4. calleth it a Tradition of the Fathers In decretis distinct de consecrat 4 Erasmus lib. 4. de ration concio saith that they are not to be condemned that doubt whether Infant-baptism was or was denyed by the Apostles and think that the same is to be received as the placita Scholasticorum theologicorum which cannot be proved by sacred Scripture 5 Eckins calleth it a commandment and ordinance of man In Enchiridion 6 Luther in his book of Anabaptism acknowledgeth that it cannot be proved by sacred Scripture that childrens baptism was instituted by Christ or begun by the first Christians after the Apostles For many yeers since it came to be in use in the Church and was established by Pope Innoceneius 7 Cassander in his book de infantium Baptismo saith That it came to be used by the Fathers which lived three hundred yeers after the Apostles 8 Cyprianus lib. 3. Epistolarum 8. Epistle 9 Augustinus Epist 28. ad Hieroni. 10 Cassander de infantium baptismo 11 Bullinger in his House-book 12 Justus Menius of the Spirit of the Anab. 13 Melancthon in his Answer to the Anab. Articles About the yeer of our Lord 248 and after the departure of John the oldest Apostle 158 yeers lived a Priest called Fidus the same would that men should according to the manner of Circumcision baptize young children upon the eighth day Against whom Cyprianus with sixty six Bishops and Elders more gathered together opposed themselves ordaining that every one without delay should receive Baptism and that the young children should timely be brought thereto Thus have you the time when and the persons by whom it was brought in viz. The time when in the yeer of our Lord 248. the persons by which it was brought in namely Fidus by name who was a Priest who then lived Thirdly the opposition that he then had by Cyprianus and 66 other Bishops and Elders so that by their own Confessions it is an Ordinance and Tradition of man which will and must perish with the using And that it is Will-worship and Idolatry appeareth by their own Confessions as followeth 14 Bullingerus in ex Augustino contra Julianum lib. 1. cap. 2. saith The Carthaginian Councel concludeth thus to Innocentium Forasmuch as we believe that Christ the Son of God was holy born of the pure Virgin Mary to fulfil and ratifie the promise of God which excludeth not children from salvation but much rather comprehends the same within the Covenant We will therefore that they be baptized Thus we see it is We will therefore Will-worship 15 In Tomis Conciliorum Synodorum ex Concilio Carthag 5. cap. 6. saith Concerning Infants we will that they be baptized if there be no certain witness to testifie that they are baptized c. 16 Item Gregorius quartus Bonifacio Those young children whose parents are absent or unknown whether they be baptized or not let them according to the Tradition of the Fathers be baptized Here the Reader may take notice that it is a Tradition of the Fathers according to their own confession 17 Ex Concilio Miletano cui interfuit Augustinus Anselmus Romae Ecclesiae legatus It is also our will that all those that will not that children which are new born from their mothers womb should be baptized to the washing away of Original sin let them be excommunicated 18 Ex Tomis Conciliorum Franck. in Chronologia In the second Bracharense Councel holden 610. Baptism of children was adjudged and holden to be needful 19 Tuicensi Divinis officiis lib. 4. cap. 18. In times past the children in the Church were throughout the whole yeer instructed in the word And at the feast of Easter to rehearse the Faith which
Creature he that believeth and is baptized shall be saved Mark 16.15 16. And repent and be baptized c. Act. 2.38 But you know well that little Babes know not what repentance is And ver 41. They that gladly received the word were baptized but you know well or else you have lost your sences that such Children as you baptize cannot gladly receive the word Again If thou believest with all thine heart thou maist Act. 8.37 And when they believed Philip preaching the things concerning the Kingdome of God and the name of the Lord Jesus Christ they were baptized both men and women Act. 8.11 37. But you know that there is no Children in the Text and you know also if you be not wilfully blinde that they cannot believe with all their hearts but yet notwithstanding all this you are so impudent as to do the works of Satan and as he tempted Christ and would have had him cast himselfe downe before Gods time was come to send his Angells to take him downe and to that end would have applied a promise falsly saying It is written He shall give his Angells charge over thee to keep thee leaving out in all thy waies even so do ye tempt men and women to baptize their Children before Gods time is come of his own will to beget them by his word of truth James 1.18 That they might be born againe not only of Water but also of the Spirit Joh. 3.5 And to that end you tell them it is written they are Disciples and Church-members and they were circumcised under the Law and therefore they must be baptized under the Gospell and thus you misâ—pply and wrest the Scriptures putting in and leaving out what you please and then when poor Souls aske you for plaine Scripture for Infants baptisme and would gladly see where it is written then you tell them the Divell brought the words of Scripture to Christ and if they will have the words without the reasons and consequences they have no proof and thus you labour with your consequences and reasons and words without knowledge to darken the Counsell of God Job 38.2 But I hope by this time your folly is made more manifest But you proceed and tell us that if we have the meaning and reason we have enough for evidence for words are but to express sence To which I answer Then it seems the meanings and reasons you talke of without the word are without sence by your own confession for you say If we have the meanings and reasons we have enough c. As for the words they are but to express sence therefore it seems if we be without the words of Scripture we are without sence And thus you see or may see that God by weak instruments can take you wise ones in your own craftiness But good Sir consider once againe are not the words of the Scriptures which were given by the inspiration of the Spirit as good and better sence and reason then any words and reasons you can speake or give if you deny this upon your second thoughts I must needs conclude that you are far gone and very high flowne But you are pleased to say further Would it not make a man pitty such senceless ignorant wretches that will call for express words of Scripture when they have evident consequences Is Scripture-reason no reason Answer Sir methinks you are very pitifull but yet you are a miserable comforter for when you have done you fall a railing on us calling us senceless ignorant wretches that will call for express words of Scripture when we have your consequence But Sir I have told you already why we dare not trust your consequences But you say Is Scripture-reason no reason I answer Yes its goodreason and it s that we would have from you but you call us ignorant senceless wretches for so doing But there may be a mistake betwixt us for we call Scripture reason written reason now if you would but shew us where your reason is written in the book of God the holy writings the controversie were at an end but till then you have done nothing But you might inform the ignorant wretches that the holy Scriptures in English are holy writings for Scriptures are writings and holy Scriptures are holy writings and thus the people might learn to know what you mean by Scripture-reasons which are in plain English written reasons Further You are pleased to say that we disclaim Reason and therefore not to be reasoned with and if we once renounce Reason we are brute beasts and who will go to plead with a beast its Reason that differeth a man from a beast c. Answ Sir truly you do put me in minde how like one of your forefathers you are for to my best remembrance you speak his very words and I question not but if you had an opportunity you would do his deeds The man I speak of was Doctor Story to Mr. Philpot the Martyr who suffered for what he saw in that dark age The place where you may finde it is in Fox his book of Martyrs pag. 1972. in these following words Philpot After this Doctor Story came in to whom I said Mr. Doctor you have done me great wrong and without Law have straightly imprisoned me more like a dog then a man and besides this you have broke promise with me for you promised I should be judged the next day after Story I am now come to keep promise with you Was there ever such a fantastical man as this is Nay he is no man he is a beast yea these Hereticks be worse then brute beasts for they will upon vain singularity take upon them to be wiser then all men being indeed very fools and Asse-heads not able to maintain that which of an arrogant obstinacie they stand in Philpot. I am content to abide your railing judgement now say what you will yet I am no heretick neither shall you or any other be able to prove that I hold any jot against the word of God but as a Christian man ought Story The word of God forsooth the word of God! it s but a folly to reason with these hereticks for they are incurable and desperate but as I may reason with thee not that I have any hope to win thee But whom wilt thou appoint to be Judge of the word whereunto thou standest Philpot. Verily the word it self Story Do you not see the ignorance of this beastly heretick he will have the word to be judged of the word can the word speak Philpot. If I cannot prove what I have said by good authority I will be content to be counted an heretick or ignorant person or what you please Story Let 's hear what wise authority you can bring for it Philpot. It s the saying of Christ Joh. 12.48 The word that I have spoken the same shall judge you in the last day and if in the last day much more now our doings ought to be judged by it I
continue in my word then are ye my disciples indeed and you shall know the truth and the truth shall make you free And again cap. 15.7 If you abide in me and my words abide in you ask what you will and it shall be done unto you and the word is able to save our souls Jam. 1.21 and the Lord will have respect to them that are of contrite spirits and tremble at his word Isa 66.2 but whose despiseth the word shall be destroyed but he that regardeth the Commandment shall be rewarded Pro. 13.13 And thus its evident that if we run to the word for refuge we do wisely and are safe in so doing But as for Mr. Hall he hath never a word to run to for Infant-baptism as he himself confesses pag. 30. in his fifth Argument in these words In express terms so infants baptism is not commanded nor a thousand things more which get we are bound to observe I shall now conclude with shewing some undenyable Reasons why the word of God must beunderstood and obeyed as it is written without adding to or taking from 1 Because God did never without words make known his minde to the sons of men therefore we read that God at sundry times in divers manners spake to our fathers by the Prophets but now in these last days he hath spoken by his own son c. Heb. 1.12 2 By words the minde of God is compleatly made known so that to fear God and keep his Commandments is the whole duty of man Eccles 12.12 13. 3 Because Christ blames men for erring from the Scriptures saying You erre because you know not the Scriptures Mark 12.24 4 Because we are commanded to hear the words of Christ in all things what soever he shall say unto us Act. 3.22 5 Because they that consent not to wholsom words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness are proud or fools knowing nothing 1 Tim. 6.3 4. 6 Because the Scriptures are able to make us wise to salvation through faith in Jesus and to make the man of God perfect and throughly to furnish us to all good works 2 Tim. 3.15 16 17. 7 Because when Paul left the Church in a dangerous condition because of deceivers he committed them to God and to the word of his grace affirming it is able to build them up and to give them an inheritance amongst them that are sanctified 8 Because if men or Angels shall preach any other Gospel then what is already preached they shall be accursed Gal. 1.8.9 9 Because those that preach are commanded to preach the word in season and out of season 2 Tim. 4.12 and not their own words 10 Because Christ will judge all men by his words that he hath spoken in the last day and then they which do add to his word he will add to them all the plagues written and those that diminish from it he will take their names out of the book of life and their part out of the holy City and he will come in flaming fire to render vengeance on them that know not God and obey not his holy Gospel Joh. 12.48 Rev. 22.18 19. 2 Thef 2.7 8 9. Lastly I shall propound these following Queries with a desire to have them answered by any who will or can 1 Whether God doth require the sons of men to believe any thing in point of Justification that is not recorded in the holy Scriptures of truth 2 Whether God doth require or command us to obey any thing after believing which is not contained in the word of truth 3 Whether the Saints have any ground to believe the Resurrection from the dead and eternal life in glory but as it is recorded in Scripture 4 Whether if a man believe and obey all the known precepts and promises contained in the word of God as much as in him lyeth will God condemn and punish him at the great day because he hath believed and done no more 5 If the Scriptures be not a perfect rule of faith and obedience without the help of any mans inventions what is Or who may we trust or at whose mouth must we seek wisdom 6 If the Scriptures ought to be believed and obeyed as they are written then how dare some deny faith in and obedience to some part of them and impose things not written in the Scriptures to be obeyed in stead of the ordinances of Christ 7 Whether there be any sin or corruption incident to man that the Scriptures doth not reprove and make manifest in express terms 8 Whether there be any vertue or praise in any thing that the best of men ever did but what is expresly commanded or commended in the Scriptures of truth 9 I appeal to every mans Conscience in the sight of God whether their Consciences do not condemn them when they walk contrary to what is written in the Scripture 10 Whether every mans Conscience do not justifie him when he walks according to what is contained in the word of God Now if all these Queries be granted as they are stated to be true then it followeth that those that teach and perswade men to do any thing in matter of Justification or salvation more or less then is plainly written and expressed in the word of God are such as do add to or take from what God hath spoken to the sons of men for instruction and are guilty of those plagues pronounced Rev. 22.18 19. but infants baptism is nowhere written nor expressed in all the Scriptures as Mr. Hall Mr. Baxter and Mr. Cook do confess therefore they and all they that plead for it are guilty of the plagues aforesaid except they repent And thus have I answeâ—â—d to Mr. Baxters ten Positions which he saith pag. 3. must necessarily be well understood before we can understand the point in hand So that the Reader must take notice that if these Positions be not well understood to be true then all the rest of his book cannot be understood to be true by his own confession For saith he If people be mistaken in that which goeth before no wonder if they deny the consequents or that which followeth after c. So that if I have fully answered these Positions I need say but little to the rest of the book All which I leave to the Reader to consider of But howsoever I shall not fail by the assistance of God to speak so much to the two first parts of his book as may undermine his building and lay it in the dust As for the last part of his book from the 162 page to the end himself confesseth that they are but such vain contendings as he is like to be guilty of and Mr. Tombs also as you may see in his Epistle to the Church at Bewdley towards the latter end Likewise Mr. Cooks Arguments being the same with his the substance of both tending to prove that infants are in Covenant and that they are
be judged for For Whosoever committeth sin transgresseth the Law for sin is the transgression of the the Law Joh. 3.4 and where there is no Law there is no transgression saith Paul Rom. 4.15 but in such little babes there is no Law therefore there can be no transgression imputed And indeed I much wonder that men should be so wicked as to think that God who is so merciful as to forgive the worst of sinners their sins and transgressions should yet cast poor babes into hell and everlasting torments for Adams sin Obj. But hath God one way to save Men and Women and another way to save little Children Answ Yea or else Children must never be saved as I shall shew thus for the Scripture saith Rom. 5.18 that as by the offence of one Judgement came upon all to condemnation even so by the righteousness of one the free gift came upon all to justification of life And if none but men and women that can hear understand and beleive the Gospell may partake of the benefits of Christs death to life and salvation then no Infants that are capable of receiving faith which cometh by hearing the word preached could have any salvation by him But that some Infants as saved by him all will grant Therefore I conclude First concerning Infants that fell in Adam without any actuall sin or knowledge of Adams transgression even so they dying in their infancy before they know good or evill they are saved by vertue of Christs death without any actuall faith or knowledge of Christs obedience or else it is not even so as Rom. 5.18 saith Secondly concerning Men and Women that have lived to commit actuall sins against conscience and knowledge of such God requireth actuall faith in Christ and actuall obedience to Christ without which they have no promise of salvation by Christ And thus its plain according to Rom. 5.18 As by the offence of one viz. Adam Judgement came upon all to condemnation even so by the righteousness of one viz. Jesus Christ the free gift came upon all to justification of life Again that God hath one way to bring Men and Women to life and salvation and another way to bring little baces to it is evident thus We find the Lord speaking words to Men and Women that are to be understood and observed by them that have Ears to hear and Hearts to understand and therefore we find the holy Ghost crying out so oft in the Scriptures to them that have Ears to hear that they should hear what the Spirit saith to the Churches see Rev. 2.7 ver 11. ver 17. ver 29. chap. 3.6 ver 13. and 22. with many more places to that purpose but we never find him calling to little babes in the flesh to hear and obey Commandments and beleive pomises Again we find the Scripture pronouncing life and Salvation to all those that beleive in Christ and obey his voice Joh. 3.15 16. with Heb. 5.9 but we never read that litte Children are promised it upon these terms Again the Scripture threatneth death and damnation to those that know not God and obey not the Gospell of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of God and the glory of his power 2 Thes 1.7 8 6. But little babes of 8 daies weeks or months old cannot know God nor yet obey the Gospell of Christ for they know not their right hand from their left and yet we find them not threatned with this punishment and if it were but this it were enough to satisfy all rationall men fearing God that God hath one way to bring Men and Women to life and salvation and another way to bring little babes to it that is to say he requireth faith in Christ and obedience to Christ as necessary to salvation to those of ripe years but in Infants he requireth none let any man prove it by Scripture if he can Lastly Gods ordinary means by which he bringeth Men and Women to life and salvation is by the preaching of the Gospell which is the power of God to salvation to every one that beleiveth Rom. 1.16 and it pleaseth God by the foolishness of preaching to save them which believe 1 Cor. 1.21 for with the heart man beleiveth unto righteousness but with the mouth confession is made unto salvation Rom. 10.10 But little babes that can neither speak nor understand cannot beleive with the heart unto righteousness nor confess with the mouth unto salvation for they cannot speak at all therefore they are not saved by that ordinary means that Men and Women are saved by And thus is their great and invincible objection or rather cavill answered clearly and plainly by the Scriptures of truth And the truth is they may as well debar little babes from food because the Scripture saith He that will not worke let him not eat as to debar them of salvation because they are not Church-members for it is as easie for babes to worke and get their own bread as to perform the work of a Church-member Therefore he that gives them food without labour in their non-age will also give them salvation without observing of Church-ordinances for the Scripture speaketh to Men and Women that have Ears to hear and not to babes in their nonage Thus having taken away the chief ground upon which Mr. Cook and Mr. Baxter build I shall now proceed to shew the rottenness of their building by the following Arguments by which I come to shew that such infants as they baptize cannot be Church-members neither can Church-membership do them any good but rather the contrary Argument I. My first Argument is from Joh. 15.2 in these words Christ faith I am the Vine and my father is the husbandman every branch in me that beareth not fruit be taketh away c. What the fruit is is expressed in the seventh and eighth verses If ye abide in me and my words or Commandments abide in you ye shall ask what ye will and it shall be done unto you herein is my Father glorified that you bring forth much fruit From whence I Argue If every branch in Christ must bring forth fruit and the fruit be to abide in his words that God may be glorified then infants that cannot speak nor understand cannot bring forth such fruit Therefore they are not branches in him nor members of him or if they be then they must be cut off and cast into the fire because they bear no fruit which is absurd Argument II. My second Argument is from Act. 8.1.4 where we read that the Church at Jerusalem were all scattered abroad except the Apostles and they that were scattered abroad went everywhere preaching the word Whence I argue thus If all the Church were scattered abroad except the Apostles and those that were scattered did go up and down preaching the Word then there were no infants that could not speak nor understand in the Church at Jerusalem for as for the
generall in them but also such words as speak to every Saint in Christ and member in particular as the word all the Saints every Saint in Christ and every one of you and every branch in me c. But for example I shall give you one probable Argument from Mat. 18.15 16 17. in these words If thy Brother sin against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother if not then take with thee one or two more that in the mouth of two or three witnesses every word may be established and if he shall neglect to hear them tell it to the Church and if he neglect to hear the Church let him be to thee an Heathen man and a Publican From all which I argue thus First If it be the duty of Church-members to watch over one another and proceed in order according to this rule then they must be such as understand this rule But little babes of 8 daies weeks or months old cannot understand this rule Therefore they cannot be visible Church-members Secondly If it be the duty of Church-members to tell one another of their fault then they must be such as can both speak and judge what a fault is or else how can they tell one another of their faults But little Babes can neither speak nor judge in such cases Therefore they cannot be Church-members Thirdly If the faults of particular members in such cases may and must be brought before the whole Church for them to hear and judge then the whole Church ought to be such as can judge and likewise declare their minds But little Infants are not such Therefore no visible Church-members But it may be the objection against all this will be That this rule doth not reach or concern all Church-members because the word all or every one or whole Church is not found in the text But I shall leave it to the judgement of the wise that fear God and are worshipers of him in spirit and truth Many more such Arguments as this might be brought of which the time would fail to relate therefore I shall omit them and proceed to prove in opposition to Mr. Baxters and Mr. Cooks other Arguments that little Children that cannot speak words nor understand the Gospell if they hear it are not nor cannot be Christs Disciples Arguments I. My first Argument is from Mat 28.19 in these words Go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the holy Spirit The plain English of which Mr. Baxter himself confesseth to be Go make Disciciples baptizing them c. From whence I argue thus If those Disciples which Christ commanded the Apostles to baptize must be first made so then they were not so born if they had they should not have need to be made so Again the word saith Teach all Nations or make Disciples saith Mr Baxter Whence I argue thus If make Disciples all Nations and teach all Nations be all one as Mr. Baxter affirms then it s clear that Disciples are made by preaching the word But Infants that cannot speak words nor understand earthly things if we tell them can much less understand the things of the Kingdom of Heaven declared by the preaching of the Gospell Therefore Here Mr. Baxter and I must have some discourse before we part a for he telleth us of divers waies to make Disciples besides teaching of them which in plain terms is to say There is divers waies to make Scholars besides or without teaching of them which to me is a Paradox Again Mr. Baxter being very willing to prove Infants Disciples saith page 22. line 1 2 3. that its enough to make them Disciples that they are devoted to learning if they live and that they are consecrated to Christ as their Master who can teach them hereafter So that he would prove them Disciples or Scholars first and have them taught afterwards strange doctrine and unheard-of Divinity the which lest any should object against he stoutly backs with a learned Argument as he would have it thus Is it not a common thing to call the whole Nation of Turks Mahometans old and young why then may we not call our selves and our Children Disciples of Christ And then he tells us another story of a man that hired a Philosopher to teach him and all his Children and were they not all then Disciples of that Philosopher Answ But is this Mr. Baxters plain Scripture-proof that he telleth us of in the title of his book I do much admire that a man prosessing so much seriousness in his matters and soundness in his judgement tenderness of conscience and zeal for truth as Mr. Baxter doth in his first chap. page 2 should so turn aside his ears from the truth of the word of God unto such fables as these as if he were resolved to make the Apostles words true upon himself 2 Tim. 4.3.4 which are these The time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching ears and they shall turn aside their ears from the truth and be turned unto fables c. But let me a little speak to Mr. Baxter in his own language lest he be wise in his own conceit and think I cannot answer such learned Questions Suppose I should grant that little Children as soon as they go to Schoole and begin to learn their letters are Scholars doth it therefore follow that they are then fit to learn the things of God and be immediately nay long before that the Disciples of Christ I think not for the Lord Christ saith John 2.12 If I have told you earthly things and you beleive them not how shall you beleive if I tell you Heavenly But such Children that go newly to Schoole to learn their letters you may tell them of many earthly things that they cannot understand nor beleive at all Againe What if we grant Mr. Baxter that little Children are Scholars the first day they are sent to Schoole and having learned but the first letters This would make nothing for his purpose for do we ever know any man so idle and foolish and void of understanding as to send his Child to Schoole to learn its letters befor it could speak or understand would not Mr. Baxter himself say such a man were void of reason but Mr. Baxter doth affirn such to be Disciples of Christ and would have them sent to Chrits Schoole but if this be equity or godly wisdome let the godly wife consider and judge But Mr. Baxter would teach men by parallels and lay aside the word of God he might have made the comparison thus As little children the first day they go to Schoole to learn their letters are commonly called the Scholars and Disciples of Men even so those little Children or babes in Christ 1 John 5.21 the first