Eâ—glish Liturgy about 1549 the Form of Worship and Administration of the Sacraments with all their Rites and Ceremonies were held forth in the English Liturgy as it was translated out of the Latin Mass-Book concerning which we have this account from Mr. Fox in his Martyrology p. 1499. That in the Rising in Devonshire upon the translating the Latin Mass-Book into English the King writes after this manner to quiet them viz. The English Service translated out of the Latin Mass-Book As for the Service in the English Tongue perhaps it seemeth to you as New Service when indeed it is no other but the Old the self same words in English which were in Latin saving a few things taken out so fond that it hath been a shame to have heard them in English as all they can judg that list to repeat the truth And if it was good in Latin it remaineth good in English for nothing is altered but to speak with knowledg what was spoken with ignorance c. Wherein the Time Order Manner and Ceremony of Baptizing of Infants is directed and enjoyned with all the Rites appertaining thereto In the said Service-Book in the Rubrick before the Catechism it is said That Children being baptized have all things necess ry for their Salvation and be undoubtedly saved And therefore after Baptism the Priest must say We yeeld thee hearty thanks that it hath pleased thee to regenerate this Infant with thy Holy Spirit And the Child is afterwards to be instructed when he comes to understanding to say That therein he was made a Member of Christ and a Child of God and an Inheritor of the Kingdom of Heaven Just comporting length and breadth with Pope Innocents first Canons In the 27th Article of the Church of England 27. Article of the Chuâ—ch â— England it is said That the Baptizing of young Children is in any wise to be retained in the Church as most agreeable to the Institution of Christ made in Q. Eliz. time 1562. In the Scotch Service-Book Scotch Service-Book imposed in the begining of the late War it is said That as oft as new Water is put into the Font the Priest shall say Sanctifie this Fountain of Baptism Oh thou which art the Sanctifier of all things The Directory Directory in the Parliamenâ—s time leaves out Gossips and signing with the Sign of the Cross changes the Fonts into Basons And the Parliaments Ordinance May 2. 1648. made it Imprisonment to affirm Infants Baptism unlawful and that such should be Baptized again Mr. Marshal informes us out of Phocius p. 3334 That some of the Greek Churches have Laws That whatsoever baptized Person refused to bring their Children and Wives too to be baptized should be Anathamatised and punished also The wicked Decree of Zurick At Zurick as Dr. Featly tells us out of Gassius p. 68. The Senate made an Act That if any presumed to Rebaptize viz. to baptise any that had been baptised in their Infancy That they should be drowned and that at Vienna many for Baptizing such were so tyed together in Chains that they drew the other after him in the River wherein they were all drowned And that at Roplestein the Lords of that place Decreed that such should be burnt with a hot Iron and bear the base Brands of those Lords in whose Lands they had so offended And p. 182. out of Ponton Catalog through Germany Alsatia and Swedeland many Thousands of this Sect who defiled their first Baptisme by a second were baptised the third time in their wn Blood CHAP. III. Wherein the Erroneous Grounds both as to fabulous Traditions and mistaken Scriptures upon which Infants Baptism hath been both formerly and laterly founded is made manifest THe First and Principal Ground that hath been asserted for this practice hath been Ecclesiastical and Apostolical Tradition or however as hath been said the Scripture is so silent in the Case yet the clear full and uninterrupted Tradition of the Church makes up that defect to which the Church of Rome and some others have adhered Though many Protestants since the Reformation have chose to flye to some Consequential Arguments deduced as they suppose from the Scriptures to justifie the same Both which in this Chapter are brought forth and duly weighed in the Ballance of Truth The First we shall examine is the point of Tradition and therein do these two things Shew that it hath primarily been asserted to be the ground thereof Secondly The insufficiency of the Authorities that have been urged to prove the same Tradition the principal ground of Infants Baptism That Tradition hath principally been leaned upon as the main ground of the Practice you have the following Instances Austin Austin tells us That the Custome of our Mother the Church in Baptizing little Infants is not to be despised nor to be judged superfluous nor to be believed at all unless it were an Apostolical Tradition Lib. 10. de Gen. c. 23. And again in his 4th Book against the Donatists 24 Chap. saith That if there be any that do inquire for a Divine Authority for the Baptizing of Children Let them that know what the Universal Church holds nor was instituted in Councils but alwaies retained is most rightly believed to have been delivered by no other than Apostolical Authority Chrysost Chrysostom saith That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin Mag. Cent. 4. Bellarmine Tom. 1. L. 4. c. 2. saith That the Baptism of Infants is an Apostolical Tradition not written because saith he it is not written in any Apostolical Book though written he saith in the Books of almost all the Antients And which Tradition of the Apostles saith he is of no less Authority with us than the Scriptures In the Council of Trent Council of Trent after they had in the 5th and 7th Sessions made those Canons about Infants-Baptism before mentioned do conclude That their Traditions touching the same should be received Pari Pietatis affectu with the same pious affection with the Holy Scriptures as you have it p. 144. In the Council of Basil Council of Basil in the Oration of the Cardinal of Ragusi It is asserted That in the beginning of this Sacrament of Baptism they only were to be baptized who could by themselves answer Interrogatories concerning their Faith And that it was no where read in the Canon of Scripture that a new-born Infant was baptized who could neither believe with the Heart to Justification nor confess with the Mouth to Salvation Yet nevertheless saith he the Church hath appointed it Eckius Eck us against the Lutherans writes That the Ordinance concerning the Baptism of Children is without Scripture and is found to be only a Custome of the Church And in his Enchiridion calleth it a Commandment and Ordinance of Man and that it is not to be proved out of the Holy Scriptures A great Papist lately in
most eminency viz. his Hierarchy of Angels wherein you have the Orders Ranks Dignities Names and Offices of the Angels and Archangels a profound piece no doubt The other his Ecclesiastical Hierarchy wherein the Consecrations Orders Offices and Ranks of the Inferiour Angels viz. the Priests Friers Monks Bishops Arch-bishops and Popes are methodically treated and handled as also divers Rites and Ceremonies discussed amongst which that of Infants-Baptism is asserted to be an antient Apostolical Tradition which he declares he received from his Prafectors together with various Ceremonies that according to like Apostolick Authority are confirmed as an Appendix thereto viz. Gossips or Sureties Chrysme or the Anointing Cream Exorcisme or Sufflation viz. a blowing used in Baptisme whereby the Devil was to be blown away Consignation or the signing the baptized with the Sign of the Cross Confirmation or Bishoping the Baptized Children afterwards to compleat his imperfect Baptism by laying on of Hands Albes or white Garments for the Baptised Baptisterions or large Fonts to be placed in the Temples Altars also for the Eucharist and several other things which he affirms to have been in use in the Apostles days And this is one of the first Authorities that Father Bellarmine and others of them give us for the proof of this Apostolical Institution and which must be received with equal Authority to the Holy Scriptures and a very convincing one no doubt concerning which though if there was nothing but the bare Repetition thereof it may sufficiently detect the Cheat the lies being so gross so ill made and laid together that every common understanding may easily perceive the juggle For how absurdly ridiculous is it to say that Paul or his Praefectors should acquaint him that it was an antient Apostolical Tradition if it had been true Paul might have told him it had been new but by no means in those days an old Apostolical Tradition And to tell the world of Baptisterions and Altars in Temples when no such things as Temples for Christian Worship for above 200. years after And also of those other impious fooleries that were not known nor heard of for some Ages after so strangely by Gods Providence were they infatuated to come forth with such ridiculous madness to detect their own folly And to testifie that this was to be that Interest that should appear with all deceivableness of Unrighteousness Which horrid Cheat you have very convincingly discovered and detected by many Learned Men besides those already mentioned Page 110 in the first Chapter You have he Magdiburgenses Cent. 1. L. 2. p. 625 626. and Cent. 4. p. 420 554 and 1129. Also by Perkins Reynolds Rivet proving by many Arguments it was wholly spurious and supposititious and that it could not from many considerations be written by the ingenuous Contriver till the fourth or fifth Century that none of the Church-writer in those times took any notice of it and that Austin himself went not higher than Origen And which wretched Forgery is excellently detected in 39 Arguments by the Learned Dailly a late renowned Protestant-writer in France in his Book called de Scriptis A Second Proof leaned upon to verifie the truth of its Apostolicalness is that of Justin Justin Martyrs Martyr Responses Responses especially to the 56 Questions before mentioned Page 111. and Chap. 2. which many of the aforesaid Authors do learnedly detect to be spurious also as Perkins Rivet and others yea and many of the very Papists themselves do disown the same as ridiculous forasmuch as Origen and the Manichees are mentioned therein that were not in being for so long time after And concerning which Responses M. Baxter Mr. Baxter himself in his plain Scripture proof P. 155. is pleased to tell us That as to that of Justin Martyrs to the 56th Question He would not insist upon it because though the place be most express for Infants Baptism for when the Friars hand was in he could do it to a hairs breadth and the Book antient yet that it was either spurious or interpolate A Third antient Proof urged in Confirmation hereof is the Decretals and Institutions of several Popes in this 2d Cent. viz. Pope Clement P. Clem. for Chrysm Consignation and Confirmation Secondly Pope Hyginus P. Huginus for Gossips Chrysm and Dedication of Churches upon whose Authority Mr. Baxter layes so much stress that he Prints it in the front of his Scripture-proofs amongst other of the Antients and boastingly calls for as good proof from Antiquity against Infants-baptisme concluding that Gossips could not be but for Infants-baptism Though the words out of Gracian as L. Osiander gives them are otherwise Cent. 2. L. 2. C. 5. viz. In Catechisme in Baptisme and in Confirmation if necessity require there may be one Surety or Gossip as usually rendred Infants being not so much as mentioned having it seems Gossips as hereafter you will find in other Rites as well as in Baptism and for Men and Women as well as Children Thirdly Pope Victor P. Victor for confining Baptism to Easter Fourthly Pope Pius P. Pius for Baptisteriâ—ns The spuriousnes of all which Decretals is learnedly by Osiander Perkins Rivet c. detected And to whom I shall adde what I find in Mr. Fox Mr. Fox in his Martyrology Vol. 1. P. 75. who speaking of these Decretals saith judiciously if not prophetically viz. Most lamentable it is that the falsifying of such trifling Traditions under the false pretences of Antiquity either was begun in the Church to deceive the People or that it hath remained so long undetected For saith he I think the Church of God will never be perfectly reformed before these Decretal Constitutions and Epistles which have so long put on the vizard of Antiquity shall be fully detected and appear in their colours wherein they were first painted And concerning which the Magdiburgenses Magdib very excellently Cent. 2. p. 111. That if it should be taken for granted that all this was true as is expressed in these Decretals of these Roman Bishops then what could be more certain than that even now the Mystery of Iniquity began to work in the Church of Rome in their so corrupting and contaminating the simple Form of Baptism concerning which nothing is so much as mentioned of in any other Church The next Testimony that is alledged for Authentick proof in the Case is that of Origen in the Third Century Origen's Testimony examined and of which there is so much stress laid by Austin and others for from him saith Dr. Taylor he only had his proof of Apostolick Tradition for as yet it seems the former Testimonies had not seen the Sun his words are these taken out of his fifth Book in his Homilies upon the sixth Chap. of the Rom. viz. The Church received a Tradition from the Apostles to give Baptism to Children But whether this Testimony ought any more to be regarded than the former let these following Considerations
A Treatise of Baptism WHEREIN That of Believers and that of Infants is examined by the Scriptures WITH The History of both out of Antiquity making it appear that Infants Baptism was not practised for Three Hundred Years nor enjoyn'd as necessary till by the Popes Canons here at large Four Hundred Years after Christ with the fabulous Traditions and erroneous Grounds upon which it was with Gossips Chrysme Exorcisme Consignation Baptising of Churches and Bells and other Popish Rites founded And that the famous Waldensian and old British Churches and Christians witnessed against it With the Examination of the Stories about Thomas Munzer and John a Leyden As also The History of Christianity amongst the Ancient Britains and Waldenses And A brief Answer to Mr. Bunyan about Communion with Persons Unbaptized That Persons Baptised in Infancy are to be Baptised after they Believe which is not to be esteemed Rebaptisation but Right Baptisme Pet. Bruis the great Waldensian Martyr Osiander Cent. 12. L. 3. P. 262. By H. D. Ephes 4.5 One Lord one Faith one Baptism Act. 17.28 As certain also of your own Poets have said London Printed for Francis Smith at the Elephant and Castle near the Royal Exchange in Cornhil 1673. The Preface AMongst all those Ordinances and Institutions of Christ that the Man of Sin hath so miserably mangled metamorphised and changed none hath been more horribly abused than that of Baptism which as to Matter and Form Subject and Circumstance hath suffered such apparent Alteration and Subversion that nothing but the very name of the thing remains and yet that also very improperly too if duly considered Which the better to Demonstrate you have here not only a Platform of the Primitive Institution in Christ's Commissâ—on the Apostles Precepts and Practice and the Spiritual Ends thereof plainly laid down from the Scriptures and confirmed by the Learned But the change it self of Believers into Infants Baptism traced out and detected with all the Foppish Ridiculous Superstitions and Fooleries made essential to it and concomitant with it and that according to Apostolical Tradition as their impious Forgeries would impose upon us Than which as nothing did ever more tend to defile and ruine the true Church and reproach the Wisdom and Authority of Christ their Head So nothing could rationally more establish and confirm the false or more apparently promote the Soveraignty aâ—d Dignity of Antichrist their Head which is so plain that he that runs may read For if the very Act of Sprinkling or pouring a little Water on the Childs Head or Face with the Charms attending it must give Grace Regenerate take away Sin save the Soul adde to the Church and give right to all the Ordinances as Mr. Pope hath been pleased sitting in the Temple of God as God to Ordain and Decree and that with Anathema's too against every one that shall not so receive it How naturally must it needs follow First That Christ's Conversion and the powerful Preaching of the Gospel his means to effect it must be slighted and despised Ignorance and Prophaness the true Interest of this State necessarily brought in Christ's Baptisme with all the Spiritual Ends and Vses outed and contemned the Jewish Antichristian Rites of a National Church and High Priest-hood with all the Apurtenances introduced But Secondly That as the Nations should accept this New Project of being made Christians and Church-Members by the Popes Christening they necessarily oblige themselves by receiving his Law to embrace also his Government and to be Ruled in chief by himself as the greatest part called Christendome have done accordingly who can deny it To the erecting a Throne for the Beast and to give that vile Person who blasphemously they call his Holiness cause to say looking over his goodly Fabrick with his Father of old Dan. 4.30 Is not this great Babylon that I have built by the might of my Power for the honour of my Majesty And so hath it become the Corner and â—oundation-Stone of the Antichristian Church and State For as they who take as far as they can judg living Stones called the Spiritual Seed Saints by Calling or Believers to build Christ a House or Church Orderly joyning them together by Dipping Do yield Obedience to Christs Command conform to the Primitive Patern of the New Testament-Churches ascribe honour and glory to the Lord Christ the Institutor So they who take the Carnal Seed viz. Ignorant and Vnconverted ones to make up the National or any particular Church joyning them together by Sprinkling do thereby yeeld Obedience to the Popes Canons conform to the Jewish and Antichristian Pattern and reflect Honour and Dignity to their Soveraign Lord the Pope the Contriver and Imposer thereof And is not this very observable that Pope Innocentius the first that Abaddon and Apollyon that had so many marks of Antichrist as you 'l find in the account here given of him was the first Confirmer and Imposer hereof But that which is most to be lamented is That the Protestant Reformers who detected and cast away so many Antichristian Abominations should yet hold fast such a Principal Foundation-Stone of their Building though it is granted with the rejecting of many of its Superstitions and also upon other pretended Grounds For when the Rotteness of the Popish Grounds aforesaid did appear for Infants-Sprinkling it had certainly faln to the Ground but for some new Contrivances to support it though therein they have not been so happy to agree amongst themselves in their Conclusions For some are for Baptizing all Children whose Parents are never so wicked others only the Children of Professors whilst others are for the Baptising the Children of such Professors only whose Parents are Inchurched viz. Belonging to some particular Congregation Some are for Baptising Children upon their own particular Faith which with much confidence 't is affirmed they have Others deny that with great Vehemency affirming they ought only to be Baptised upon an Imputative Faith viz. upon the Faith of others though herein as you 'l find they vastly differ some saying it must be by the Imputative Faith of the Church others of the Gossip others of the Parent or Proparent in Covenant upon the account of Federal Right So that some are for Baptising upon an Ecclesiastical Faith some an Imputative some a Seminal some an Habitual some a Dogmatical some upon a Justifying Faith Upon which Variety of Differences you have Mr. Baxter himself in the beginning of his Book of the Sacraments say That it may seem strange that after 1600 Years use of Christian Baptism the Ministers of the Gospel should be so unresolved to whom it doth belong Yet so it is saith he and I observe it is a Question that they are now very sollicitous about and I cannot blame them it being not only about a matter of Divine appointment but a practical of such concernment to the Church And it is no wonder that such Contradictions should proceed from such contrary Principles
Commandments p. 854. That the Ancient Church-Custome of Worshipping towards the East was not to be condemned p. 877. 2d Original Sin That there is a Secondary Original Sin besides that from Adam p. 822. But lest I should tire you with Instances I must refer you to that great Book it self hoping though that some judicious hand may ere long furnish you with a more exact Collection of these things with some Animadversions also to antidote the Poison of them lest with the good things in the Book tending to promote Vertue and Morality the Antichristian Infection be taken in also so destructive to Christ's Institutions Oh! Was ever the like yet heard from any Protestant-writer so to palliate if not to justifie such abominations and that at this time-a-day too in the midst of the fears of Popery by such endeavours not only to Reconcile us to so many of the Idolatrous Popish names so long spued out as Altar Priests Sacrifices c. But so many of their things also yea and those too wherein so much of the Heart and Life of their Religion consists viz. not only their Baptism that Foundation-stone though attended with so many impious and blasphemous Circumstances as the following discourse makes manifest But their Ministry also those Locusts and Frogs that come out of the Bottomless-Pit the top-stone of their Building But that which is most to be admired therein is his Plea for the validity of their Ordination by the Pope though Antichrist himself Because he doth not Ordain them as Antichrist but as God viz. as Christs Vicar in the Name of Jesus As though the aggravation of the thing wherein the Mystery of the Iniquity Antichristianisme and great Blasphemy lies should be urged for its extenuation and to enforce its validity For by the same Argument are not all their cursed Idolatrous Rites and Ceremonies to be vindicated with all their Blasphemous Bulls and Bloodiest Inquisitions and Massacres that have been imposed and perpetrated by the Popes Authority who never did them as Antichrist but in the Name of Jesus Christ and to promote his Service and Interest And if this be a good Argument for the Popes why not for the Turks Ministers also the Mufti being not Ordained from Mahomet as a Blasphemer but as the greatest Prophet of God And could not Jeroboam have pleaded much of this kind for his Calves as Mr. Ainsworths Arrow against Idolatry very excellently upon the point reasoneth which yet nevertheless would not excuse him and his Adherents for their worshipping the Devil therein nor deliver them from all the wrath and vengeance that followed them for the same But alas Whereto will not men run left to themselves who leave the Word for their Rule to embrace the Traditions and Inventions of men Oh! were not those twenty Queries In his 2d Admonit p. 142. so much against the self-evidencing Authority of the Scriptures in favour of Tradition a hainous provocation to say no more of them And not only so favourable to their Ministry but so many of their Ministrations also of Bowing Kneeling Musick Homilies Apocrypha Vows Holiness of Days Times Places yea even Images and Crucifixes also And as though by a Monkish zeal and confidence and some sweet pretensions to Brotherly Love Peace and Moderation with the Legerdemain of Fallacy and Quiddity and as Rutherford calls it unwashen distinction we were at last to be Trapan'd into Popery and perswaded to lick up all the vomit again And thereby to creat to himself the honour of being as the great Dictator so the great Reconciler of the World and to do no less in the atchievement than to reconcile Christ and Antichrist God and Belial Heaven and Hell And is there not ground from hence to cry out with the Prophet Be astonished O ye Heavens at this and be ye horribly afraid And admiringly to say Is not this one of God's wonders we are to marvel at mentioned Isaiah 29.13 14. Forasmuch as their Fear towards me is taught by the Precepts of Men. Therefore behold I will proceed to do a marvellous work among this People even a marvellous work and a wonder For the wisdom of their Wise men shall perish and the understandinâ—â—f their Prudent men shall be hid and surelâ— their turning things upside down shall be esteemed as the Potters clay with 1 Cor. 1.19 For I will destroy the wisdome of the wise and will bring to nothing the understanding of the Prudent Where is the wise Where is the Disputer c. And as to those other Quotations that are so often cited from Dr. Taylors Liberty of Prophecy I know it is usually said That what he wrote therein was not his own Judgment but done on purpose to set the Parliamentarians together by the ears in taking so much the part of the most hated Sect amongst them To which I would say That surely Dr. Taylor had the Reputation of a person of more Integrity Conscience and Honesty than so egregiously to prevaricate in the things of God Yet if that really was his design in bringing forth so much Truth with such fulness of Demonstration though in guile envy and deceit we are yet therein to rejoyce as saith the Apostle Phil. 1.4 And the more also to magnifie the Power Wisdome and Grace of God so to take the wise in their own craftiness and that can make Balaam himself that designs to curse his People to bless them altogether Object 4 But why do you take so much pains and Quote so many Authors to prove Believers Baptisme who ever denied it For is it not all along urged that Pagans and Infidels should not otherwise be Baptised but upon Profession of Faith and that the Children of Christians if not baptized in Infancy should be baptized upon Profession of Faith Answ To which I Answer That the Arguments in the first Part are not so much to prove that Believers professing Faith are to be Baptised but that they only are so to be and not others And that the Authors that are produced to prove Believers Baptism whether from the Commission Order or Ends thereof do also by Substantial Arguments conclude against the Baptising of any other and so necessarily by their own Grants exclude ignorant and Vnconverted ones And besides as so many of themselves acknowledg the Catechumens were not only the Children of Heathen but of Christians also and such too as were born to them after their Christianity witness those many instances given in the Fourth Century and by Mr. Baxter himself And as for Baptising Professors whether the Children of Pagans or Christians we ask no more Because Sprinkling of Infants as by many Arguments you 'l find is a meer Nullity no Baptism if not worse than none as you 'l find made good An Ordinance being so prophaned and the Name of God taken in vain where neither true Matter nor right Manner is observed Object 5 But it may be said and I have already met with it To
to them but with respect unto these Churches of his Institution CHAP. VII Wherein there is an account of some eminent Witness that hath been born to Believers Baptisme in a brief History thereof giving the Decrees of Councels and the Opinions of the Learned through out the Centuries with the necessity of Instructing and Catechising not only the Childâ—en of Pagans buâ— of the Christians also in Order to it with some remaâ—kable Instances of the Children of Christians noâ— Baptized till Aged Collected â—uâ— of several Authors especially the famous Magdiburgensian History CENTURY I. NOt further to mention the Elders and Fathers of the first Century all of them so fully VII The Testimony of Learned men in all Ages witnessing to it as you have heard confirming and establishing this great Truth as Mathew Mark Luke John Paul Peter Barnabas Timothy Titus Jude c. many of whose Authorities have been at large rehearsed We shall proceed to give an Account here of some Humane Authorities also which we produce not for any Proof but by way of Illustration onâ—y and because they may be of weight with some and whereby it may be manifest that not only Scripture Authority but even Antiquity it self which hath been so much boasted of is altogether for Believers and not foâ— Infants Baptisme The Magdiburgenses in their excellent History do tell us that as to the business of Baptisme in the first Century they find to have been after this manner viz. First as to the Subjects of Baptisme The 1st Subject of Baptisme they tell us that in this Age they find they Baptized only the Adult or Aged whether Iews or Gentiles whereof they say we have instances in the 2.8.10.16.19 Chapters of the Acts but as to the baptizing of Infants they confess they read of no Example Cent. 1. l. 2. 496. Secondly as to the Administrators The 2. Administrator of Baptisme they say they find other Ministers of the Church besides the Apostles did baptize which in after Ages came more especially to be fixed upon Bishops though in Case of necessity not only Lay-men but Women also were admitted to administer that Ordinance Thirdly The 3. Place As to the Place of Baptisme they find it was as occasion offered where Rivers and Fountains and other coveniencies for baptizing were and which was done as well privately where only two Persons Philip and the Eunuch were as in a great Congregation Acts 2. Neither do they find that the Water was in this Age first Consecrated before baptisme which with so much Ceremony was after enjoyned to be in Fonts and Baptisterious fixed in the Temples Fourthly The 4. Time As to the Time when it was to be done They say they find to be as any fit season no certain Day or Feast being either by Christ or his Apostles appropriated thereto as after it was to Easter and Whitsenâ—ide Fifthly The 5. Manner As to the Manner of Baptizing It was by Dipping or Plunging in the Water into the Name of the Father Son and Holy Ghost which was they say so agreeable not only to the sence of the Word which signifies Immersion in Water but to the Allegory of Death Burial and Resurrection to which the Apostle so properly alludes Rom. 6. Col. 2. As also to the many Places where it is used for the washing away of sin as 1 Pet. 3. Heb. 2.10 Eph. 5. Tit. 3. and in the 22. Acts where they observe that Ananias commands Paul to be Baptized and to Wash away his sins which said Custom of dipping the whole body in Water was changed into sprinkling a little Water in the Face The 6. Ceremony Sixthly As to the Ceremonies they tell us the Parties Baptized did fréely come and offer themselves professing their Faith though not in any formal way of Confession which after was enjoyned and that without any Gossips or Sureties to confess or undertake for them which after was required both for the Adult as for the Infant neither were there any giving of Names in Baptizing no Excorismes Chrysmes or Annointings no Consignations Albes Salt Spittle no Gifts given or received no Confirmation or Bishoping no giving of Meats Milk or Honey all which were after introduced and enjoyned as you 'l hear Magdib Cen. 1. l. 2. c. 6. p. 496. 497. CENTURY II. AS to Baptisme in the second Century they say Cent. 2. c. 6. p. 109. That it doth not appear by any appâ—oved Authors that there was any mutation or variation from the former and in Confirmation thereof Quote what Iustin Martyr Justin Martyr saith in his second Apology to Antoâ— Pius the Emperor Which because it is so considerabâ—e an Instance I shall give it you at large as I find it in the Apology it self in the words that Mr Baxter himself hath rendered it in his Saints Rest c. 8. Ser. 5. viz I will declare unto you how we offer up our selves to God after that we are renowed through Christ Those amongst us that are Instructed in the Faith and believe that which we teach them is true being willing to live according to the same we do admonish to fast and pray for the forgiveness of sins and we also fast and pray with them And when they are brought by us into the Water and there as we were new born are they also by new birth renewed and then in calling upon God the Father the Lord Jesus Christ and the Holy Spirit they are washed in Water Then we bring the Person thus washed and instructed to the Brethren as they are called where the Assemblies are that we may pray both for our selves and the new illuminated Person that we may be found by true Doctrine and by good Works worthy observers and keepers of the Commandments and that we may attain Eternal Life and Salvation Then Bread and Wine being brought to the chief Brother so they call the chief Minister he taketh it and offereth Praise and Thanksgiving to the Father by the Name of the Son and Holy Spirit And so awhile he celebrateth Thanksgiving after Prayers and Thanksgiving the whole Assembly saith Amen Thanksgiving being ended by the President or chief Guide and the consent of the whole People the Deacons as we call them do give to every one present part of the Bread and Wine over which Thanks was given and they also suffer them to bring it to the absent This Food we call the Eucharist to which no man is admitted but only he that believeth the truth of the Doctrine being washed in the Laver of Regeneration for Remission of sins and that so liveth as Christ hath taught And this saith Mr. Baxter is you see no new way This Justin Martyr is believed to have been converted to Christ within 30 years after the Apostle John when it is credible also very many were living who had been frequent Auditors of the Apostle who was beheaded under Verus the Emperor Now they that shall consider this
appear substantial Arguments for the Baptists and full and clear Evidence against themselves for is not the Commission it self fully owned the Order of it and Practice upon it viz. That Persons ought first to be taught in the faith before they are to be baptized into the same and that none in the Apostles times and for some Ages after were otherwise baptized and that it is ridiculous yea prophane for any otherwise to practice and that there was neither Precept nor Example for the baptizing of Infants who as confest are so capable either of themselves or any for them to answer the great ends thereof but owned to be a practice taken up and enjoyned several Ages after as many of the forecited Pedobaptists both Papists and Protestants have confessed and will more fully and particularly appear in the next part And what is or can be said more by the Baptists themselves in confirmation of of their way and Practice Thus we have dispatcht the first part and may it not now be recommended to the Conscience of the impartial unprejudiced Reader whether this first assertion viz That Believers Baptisme is only to be esteemed Christs Ordinance of Baptisme is not substantially made good not only from clear and undeniable Scripture and Reason But from most pregnant Authohities of learned men and most of them parties themselves End of the first Part. Infants Baptism Disproved The Second Part disproves Infants Baptism under this Head viz. That the Baptising of Infants is no Ordinance of Jesus Christ which is made good in the seven following Chapters CHAP. I. Wherein the Scriptures total silence about Infants Baptism is observed with the necessity of Scripture-warranty to authorize every Ordinance and that by the confession of Parties themselves IF Infants Baptism had been any Appointment or Ordinance of Jesus Christ No Scripture for Baptising Infants there would have been some Precept Command or Example in the Scripture to warrant the same but in as much as the Scripture is so wholly silent therein there being not one syllable to be found in all the New Testament about any such practice it may well be concluded to be no Ordinance of Jesus Christ for where the Scripture hath no tongue we ought to have no ear according to that known Maxime To practise any thing in the Worship of God as an Ordinance of his without an Institution ought to be esteemed Will-worship and Idolatry And that there is neither Precept or Example for any such thing as Infants Baptism in the Scripture The Parties themselves owning it we have the ingenuous confession of Parties themselves viz. Magdib The Magdiburgenses in Cent. 1. L. 2. p. 496. do say That concerning the baptising of the Adult both Jews and Gentiles we have sufficient proof from Acts 2.8.10.16 chapters but as to the baptising of Infants they can meet with no Example in the Scriptures Luther Luther in Pâ—still saith Young Children hear not nor understand the Word of God out of which Faith cometh and therefore if the Commandment be followed Children ought not to le baptized And again In his Epistle of Anabaptism saith We cannot prove by any place of Scripture that Children do believe neither do the Scriptures clearly and plainly with these or the like words say Baptize your Children for they believe wherefore we must needs yeeld to those that drive us to the Letter because we find it no where written Erasmus Erasmus in his Book of the Union of the Church saith It is no where expressed in the Apostolical Writings that they baptized Children And again upon Rom. 6. Baptising of young Infants was not in use saith he in St. Paul 's time And again In his 4th Book De Ratione Concio saith That they are not to be condemned that doubt whether Childrens Baptism was ordained by the Apostles Calvin Calvin in his 4th Book of Institutes Chap. 16. confesseth That it is no where expresly mentioned by the Evangelists that any one Child was by the Apostl's hands baptized Bucer Bucer upon Mat. saith That Christ no where commanded to baptize Infants Staphilus Staphilus in Epitome saith That young Children should be baptized is not expressed in the holy Scriptures Choelens Choelens De Bapt. Parvulorum saith That Jesus took a Child and placed him in the midst of them what Child was it I think it was not a young or new-born Child and that the same was not baptized For Infants were not in those dayes baptized but such as being come to their full growth confessed their sins Melancthon Melanct. in his Treatise concerning the Doctrine of Anabaptists writeth That there is no plain Commandment in the holy Scriptures that Children should be baptized Zwinglius Zwing In his Book of the Movers of Sedition speaking of baptizing of Children So it is saith he That there is no plain words of the Scripture whereby the same is commanded These latter Quotations from the Germane Doctors you have in an old Dutch Author called A very plain and well-grounded Treatise concerning Baptisme Englished 1618. Mr. Daniel Rogers Mr. Rogers in his Treatise about Baptism Part 29 confesseth himself to be unconvinced by demonstration of Scripture for it Mr. Baxter Mr. Baxter himself that wrote that Book called Plain Scripture-proof for Infants Church-Membership and Baptism yet in contradiction thereto in the same Book p. 3. confesseth That Infants Baptism is not plainly determined in the Scriptures And again in the Defence of the Principles of Love in the Epistle saith That he having had more invitation to study the Point throughly and to treat of it largly than most that are offended herein that they must give him leave to say that he knoweth it to be a very difficult Point Dr. Taylor Dr. Taylor Lib. Proph. p. 239 saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our Blessed Saviour He that believes and is baptized shall be saved but he that believeth not shall be condemned Plainly thus Faith and Baptism will bring a man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism be necessary so is Faith much more for the want of Faith dawns absolutely it is not said so of the want of Baptism The necessity of Scripture Authority to warrant every Ordinance Thus you have it acknowledged by Adversaries themselves that there is neither Precept President or Example in Scripture for baptising of Infants And in the next place you have it
further owned That there is a necessity for scripture-Scripture-Authority to warrant every Ordinance and Practice in Divine Worship viz. Luther Luther upon Gal. 1.9 saith There ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the holy Scriptures let other Teachers and Hearers with their Doctrines be accursed Calvin Calvin Lib 4. Inst Cap. 8. Serm. 8. Let this be a firm Axiom saith he That nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is first contained in the Law and the Prophets and after in the Apostolical Writings Basil Basil in his Sermon de Fide saith That it would be an Argument of Infidelity and a most certain sign of pride if any man should reject things written and should introduce things not written Austin Austin himself saith Detrabe Verbum quid est Aqua nisi Aqua Take away the Word what is the Water but plâ—â—n Water If the Word of Institutiâ—â— be wanting what doth the Element of Water signifie Theophilact Theophil Lib. 2. Paschal It is saith he the part of a Diabolical Spirit to think any thing Divine without the Authority of the holy Scripâ—ures Tertul. Tertu Contra Hermog I do adore saith he the fulness of the Scripture Let Hermogines shew that it is written if it be not written Let him fear the wee destined to those who add or detract And Mr. Ball Mr. Ball. very excellently to to this purpose in his Answer to the New-England Elders p. 38 39. saying We must for every Ordinance look to the Institution and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own good pleasure and it is our parts to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he hath taught us The sixth Article of the Churh of England The sixth Article of the Church of England saith very fully to this Point That the Holy Scriptures do contain all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required by any man that it should be believed as an Article of Faith or be thought requisite and necessary to Salvation We shall conclude this Chapter with that notable Observation that Bellarmine makes in the Case upon the Anabaptists calling for plain Scripture-proof for the Baptising of Infants from them who so exactly require it from others and will not in any other case admit the omission thereof in his Book De Bapt. Lib. 1. Bellarm. c. 8. where he saith That though the Argument of the Anabaptists from defect of Command or Example have great force against the Lutherans forasmuch as they use that Principle every where viz. That the Rite which is not in Scripture having no Command or Example there is to be rejected Yet is it of no force against Catholicks who conclude that Apostolical Tradition is of no less Authority with us than the Scripture for the Apostl's speak with the same Spirit with which they did write But that this of baptising of Infants is an Apostolical Tradition we know whence we know the Apostolick Scripture to be the Apostolick Scripture viz. from the Testimonies of the Antient Church Objection The Objection that is usually brought under this Head is That there is no express Command or Example for Womens receiving the Lord's Supper yet who doubts of a good ground from consequential Scripture for their so doing Answer In Answer whereto you 'l find there is both Example and Command for the Practice viz. 1. From Example Acts 1.14 where we read that Mary and other Women were gathered together and that these Women together with the rest of the Disciples were all together in one place and continued stedfastly in the Apostl's Doctrine and Fellowship and breaking of Bread and Prayers Chap. 2.42 44. it being expresly said That all that believed were together 2. It appears from command 1 Cor. 11.28 Let a man examine himself and so let him eat the Greek word signifieth a Man or a Woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the Common Gender as appears 1 Tim. 2.4 5. There is one Mediator betwixt God and Man and Woman there is the same word used Gal. 3.28 There is neither Male nor Femâ—le but ye are all one in Christ Let but as good proof appear for Infants Baptism and it shall suffice CHAP. II. Wherein by an Historical Account of Infants Baptism in its Rise and Establishment viz. when by whom and to what ends instituted it doth appear that there was no authentick Practice thereof for 300 nor any humane Aâ—thority enjoyning it till 400 years after Christ Together with an account also of its growth and how and by what lying Authorities it was with many superstitious Rites founded upon Apostolical Tradition with the impious and ridiculous fooleries added to it in every Age. FRom the learned Authorities before given we have gained thus much That as there was no Precept in Scripture for the baptizing of Infants so neither was there the least Practice to be found thereof in the Apostl's dayes as was so ingenuously before confessed by the Magdiburgenses Luther Calvin Erasmus Rogers c. Secondly That the approved Practice and known Custom of the Primitive Church was to baptize the Adult as all Ages acknowledge and only they at least for the first Ages as so fully attested by Eusebius Beatus Rhenanus Lud. Vives Bullinger Haimo the Neocaesarian Councel c. Thirdly That not only the Children of Pagans were as the Catachumens to be instructed and taught in the Faith in order to their Baptism but the Children of the Christians also as those famous Instances given from the Fourth Century by Field Naucler Daille Grotius Walafrid Strabo Taylor and others Fourthly The next thing we shall make appear is that as there was no Scripture-Authority to inforce it so there was no Humane-Authority to enjoyn it till above 400 years after Christ though to justifie that injunction Apostolical-Tradition to supply the want of Scripture-Institution was pretended whereof you have by the way this following account out of the three first Centuries CENT I. The first and most antient pretended Authority that hath been urged to prove Infants Baptism to be an Apostostolical Tradition The first pretended prooff for Apostolical Tradition is Dionisius the Areopagite is that of Dionysius the Areopagite Paul's Convert at Athens who flourished as is supposed about the 70th year of this Century Who as the Story tells us after his converse with Paul was sent by Clement Bishop of Rome to preach the Gospel in the West with Saturninus Lucianus Rusticus and others and that his Lot was
have been fathered upon him which were not his as a piece called De Cardinalibus Operibus Christi by an Abbot in France as Dailly demonstrates in his Book De Scriptis p. 466. c. 39. L. 2. Cyprian But if his own there is as little cause to receive it as other corrupt and Antichristian Tenents very corrupt that are found in his Writings and said to be his viz. That the Church of Rome is the Mother Church That there ought to be one High Priest over the Church And the Principle Church is Peters-chair from whence the Unity of the Priesthood ariseth And that upon Peter the Church is founded with much more such stuff which the Magdiburgenses have collected out of his Book called De Ordine in Ecclesia Cent. 3. c. 4. p. 84. A violent impugner of Priests Marriages p. 86. In his Sermon of Almes concludes That Sins committed after Baptism were done away by Alms and good Works p. 80. And again That as Water extinguisheth Fire so doth Almes extinguish Sin p. 81. And concerning Baptism it self very absurdly corrupt Saying That the Water ought first to be Consecrated by a Priest to make it more efficacious to take away Sin That the Person baptizing conferred the Holy Spirit and the baptized was inwardly sanctified thereby That Chrysme or anointing the baptized was absolutely necessary page 82. That Exorcismes were also necessary to drive away the Devil That Baptism should be done in Temples and that the Kiss should be given by the Priest to the Baptized Infant and that Sprinkling might serve instead of Dipping p. 125. By all which you may understand that either Cyprian had been vilely Ruffined and these things Fathered upon him or that he himself was a notable Factor for Antichrist and that in him the Mystery of Iniquity did very strongly work But we would rather believe That these things were foisted into his Writings by that villanous cursed Generation that so horribly abused the Writings of most of the antient Writers as appears by the Index Expurgatorius and who durst venture upon any Forgery how impious soever for the benefit of the Holy Church witness that impudent Fable as Osiander calls it of the Baptism of Constantine before mentioned in the fourth Century in the first Chap. 2. Part. Thus you have the Principal Authorities urged for Apostolical Tradition proved forged and fabulous and what doth more refute that fond conceit of the uninterrupted Tradition so much boasted of to prove this Practice than the Testimony Justin Martyr gives That the Believers were in his days the only subjects of Baptism And the witness Tertull gives against Infants-Bapt in the third Century the advice that Nazianzen gives to defer it The Decrees of so many Councils to that purpose and especially so many eminent Christians in the fourth Century that did not baptize their Children till they could give an account of their Faith as hath been before so learnedly observed by Dailly Grotius Dr. B. Dr. Tayler and others and which I humbly conceive are unanswerable Arguments against it But 't is said Object That by Tertullians opposing it it may seem that there were some that practised it in the third Century and can it be supposed that any did so except it had been warranted by such Apostolical Tradition It is granted Aâ—swer Tertullian did oppose it But who it was that asserted it and whether upon any such account as supposed is not mentioned if any do affirm it will be on their part to prove the one and the other The Magdiburgenses and others as you have heard do tell us That they meet with no instance of any that either practised this or any other of these Inventions fathered also upon Apostolical Tradition as Chrysme Exorcisme Consignation c. in that Age. But 't is said If they did it would demonstrate especially in the practice of the latter That the Mystery of Iniquity did then begin to work in so corrupting that Ordinance of Christ and had they not as good ground to do the one as the other Whereby that word of Prophecy 2 Thes 3. concerning the taking place of that Mystery of Iniquity was so much fulfilled which was to come on with all Deceivableness of Unrighteousness and with strong Delusions to believe Lies and which in nothing more appears than in this very thing having not only forged so many Lyes about it but imposed their Lyes to be believed by others As their Forefathers the Priests of old that hired the Soldiers to tell a Lye about the Body of Christ and then imposed that their Lye to be believed to delude others Mat. 28.12 13 14 15. The consideration whereof may I hope be of use to Protestants though as to the hardened and deluded Papists they are as well observed before utterly incurable herein In the next place we come to examine the Scripture-grounds urged for the practice and to evince Scripture grounds for Infants Baptism examined That they have been no less mistaken in their Scriptural than in their Ecclesiastical Authorâ—ties to found it upon whereof we shall give you an account of some of the principal and leave you to judg of the rest The First we shall mention is that which was called of old the Scripture-Canon for Infants-Baptism and upon which much stress hath been laid since to prove the same viz. Mat. 19.14 Mat. 19.14 Suffer little Children to come to me and forbid them not for to such belongs the Kingdom of Heaven But may we not well say How doth Baptism come to be concerned in this Text except it can be made out That blessing was baptizing D. Tayler And to which Dr. Tayler hath spoken so fully for us that I need say no more p. 230. Who saith From the Action of Christ's blessing Infants to infer that they were baptized proves nothing so much as that there is a want of better Arguments For the Conclusion would with more probability be derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its enemy Yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptisme He passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in puris Naturalibus can attain to a supernatural end without the addition of some Instrument or means of Gods appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the Case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no injustice nor damn them for what they cannot help viz. If the Parent baptize them not Many 1000 ways there are by which God can bring any reasonable soul to him
Gentile must be baptized and have the Spirit given to witness that nothing must be called common or unclean where God had purified the Heart by believing 3. Circumcision initiated the Carnal Seed into the Carnal Church and gave them right to the Carnal Ordinances but Baptisme was to give the Spiritual Seed an orderly entrance into the Spiritual Church and a right to partake of the Spiritual Ordinances 4. Circumcision was to be a Bond and Obligation to keep the whole Law of Moses's but Baptisme witnessed that Moses Law was made void and that only Christ's â—aw was to be kept 5. Circumcision was administred to all Abrahams natural Seed without any profession of Faith Repentance or Regeneration whereas Baptisme to be administred to the Spiritual Seed of Abraham was only upon profession of Faith Repentance and Regeneration and which appears more fully by the following Instances compared 1. Because a Carnal Parent and a fleshly begetting by the the Legal Birth-priviledge gave right to Circumcision whereas a Spiritual begetting by a Spiritual Parent gave only a true right to Baptisme 2. Because a Legal Ecclesiastical Typical Holiness when Land Mountains Houses Birds Beasts and Trees were holy qualified for Circumcision whereas only Evangelical and Personal Holiness was a meet qualification for Baptisme 3. Because Strangers and Servants bought with Money and all ignorant Children of Eight days old yea Trees were capable of Circumcision whereas only men of understanding that were capable to believe with all their Heart and to give an account thereof with their mouths were to be esteemed capable Subjects of Baptisme 6. Circumcision was to be a sign of Temporal Blessings and Benefits to be enjoyed in the Land of Canaan whereas Baptisme was to be a sign as before of many Spiritual benefits viz. Remission of sins Justification Sanctification here and Eternal Salvation hereafter It is granted there are in some things an Analogy betwixt the one and the other both signifying Heart-Circumcision and an initiating into the Church though as a different Church so different Subjects and Church Members upon different grounds and to different ends as before and in a far different manner one to be done in a private House and by a private Hand and the other in some publick place and by the hand of some publick Minister appointed by the Church to administer the same But now because there is some Analogy in some things is there therefore ground to conclude it cometh into the room stead and use thereof by no means for by the same Argument we may as well conclude that it cometh in the room and stead of the Ark Manna Rock c. And from such like Arguments drawn from Analogies what Jewish Rites may not by our wits be introduced to the countenancing the Papists in their High Priesthood National Churches Orders of Priesthood Tythes and all other their innumerable Rites and Ceremonies that without any Institution of Christ or pretence of new testament-Testament-authority they have intrâ—duced or imposed upon the account of Analogy with old Testament Rites and Services Concerning which you have the Lord Brooks in his Treatise of Episcopacy L Brooks P. 100 saying very well viz. That the Analogy which Baptisme now hath with Circumcision in the old Law is a fine ratiâ—nal Argument to illustrate a Point well proved before but I somewhat doubt saith he whether it be proof enough for that which some would prove by it since besides the vast difference in the Ordinance the persons to be Circumcised are stated by a positive Law so express that it leaves no place for Scruple but it is far otherwise in Baptisme where all the designation of Persons fit to be partakers for ought I know is only such as believe for this is the qualification which with exactest search I find the Scripture requires in Persons to be baptized and this it seems to require in all such Persons now how Infants can be properly said to believe I am not yet fully resolved And very full and most excellently you have to this point Dr. Taylor Dr. Tayl p. 228. Who saith That the Argument from Circumcision is invalid upon infinite considerations Figures and Types prove nothing unless a Commandment go along with them or some express to signifie such to be their purpose For the Deluge of Waters and the Ark of Noah were a Figure of Baptisme said Peter and if therefore the Circumstances of one should be drawn to the other we should make Baptisme a Prodigy rather than a Rite the Paschal Lamb was a Type of the Eucharist which succeeds the other as Baptisme doth to Circumcision but because there was in the manducation of the Paschal Lamb no prescription of Sacramental drink shall we thence conclude that the Eucharist is to be administred but in one kind And even in the very Instance of this Argument supposing a Correspondency of Analogy between Circumcision and Baptisme yet there is no Correspondence of Identity for although it were granted that both of them did consign the Covenant of faith yet there is nothing in the Circumstance of Childrens being Circumcised that so concerns that Mystery but that it might very well be given to Children and yet Baptisme only to men of Reason because Circumcision left a Character in the flesh which being imprinted upon Infants did its work to them when they came to age and such a Character was necessary because there was no word added to the Sign but Baptisme imprints nothing that remains on the Body and if it leaves a Character at all it is upon the Soul to which also the word is added which is as much a part of the Sacrament as the Sign it self for both which Reasons it is requisite that the Parties Baptized should be capable of Reason that they may be capable both of the word of the Sacrament and the impress made upon the Spirit since therefore the Reason of this Parity does wholly fail there is nothing left to infer a necessity of complying in this Circumstance of aâ—e any more then in the other Annexes of the Type then the Infants must also precisely be Baptized upon the Eighth day and Females must not be baptized because not Circumcised but it were more proper if we would understand it right to prosecute the Analogy from the Type to the Antitype by way of Letter and Spirit and signification and as Circumcision figures Baptisme so also the adjuncts of the Circumcision shall signifie something Spiritual in the adherences of Baptisme and therefore as Infants were Circumcised so spirial Infants shall be Baptized which is Spiritual Circumcision for therefore Babes had the Ministry of the Type to signifie that we must when we give our names to Christ become Children in malice and then the Type is made compleat c. Thus far the Dr. 7. Whether the not Baptizing Infants makes the priviledge under the Gospel less then under the Law who had then Circumcision 7 Not baptizing of
Vintage was at hand and carrying the weaker fort with them in some Hundreds of Carts went in great Troops into the neighbouring Countries of Hungaria and Tâ—â—nsilyania where he saith they could find fit Seats for themselves and whereby they avoided thâ—se evils that were afteâ— to be suffered by 〈◊〉 that were left behind And that â—bâ—se were of the Stock that had been instructed by the Waldenses of old may appear by this Custom of living together in Houses or Colledges which wâ—â— their Custom as Bishop Usher Vsher in the state of the Church tells us p. 292. maintaining themselves by their Manufactures And living so together not only for the benefit comfort of their â—oâ—â—â— having the better opportunity for Religious service 4. Hung. eying also that primitive pattern Act. 4. But to free themselves more from observation and persecution which flocking together from several parts might occasion In which way upon good information I find they continue together in Hâ—â—garia Transilvania Poland and some parts of Germany to this day Concerning whom a Hungarian Scholar that about 5 or 6. years since came from those parts and had lived â—mongst them gave the within a fâ—â— dayes this particular account That he himself knew four Colledges of them in those Parts viz. two in the lower Hungary one at a place called Cosoâ—â—â— â—nd another at Turkâ—s Hida and in the upper Hungary another famous Colledge in a place called Saras Patack in which Town he himself lived as he told me and knew the People very well and that there were near 100. Families in that Colledge who are reputed a very Holy Harmless Innocent People and that they do support themselves by their Manufactures brought into one Joynt-stock Eat altogether in one great Hall Worship God together twice a day each several Manufacture being rainged together both as to their Work-Rooms Lodgingâ— and Table in the common Hall having pâ—blick Officers to manage all their Affairs and Schools for their Children In Transilvania he saith he knows another at a place called Alvinez 5. Transilvania All which as he saith are the remains of those that came out of Moravia and Bohemia about 50. years since I understand that near Heidlberg in the Palatinate there is another great Colledge consisting of near 100. Families and that in Prusia there are others of them also Vâ—ssius in his Book de Baptismo P. 177. tellâ— us That the Ministers in Transilvania do reject Infants Baptisme and Baptize only upon profession but he withall saith That many of them are infected with Socinianisme though this Hungarian Gentleman tells me That the Colledges are very free from that infection 6. Poland And farther That this Truth was spread in Poland where the Waldâ—â—ses as you 'l afterwards find had much to do appears from what we find out of John a Lasco the Polonian Baron in his Book de Sacramentis where he tells That the Anabaptists do refuse to Baptize their Chldren because they neither do believe nor understand the Spiritual Mystery thereof and say there is no ground from Circumcising Children under the Law to Baptize them under the Gospel because say they there is a Command for the one and none for the other and that God had other wayes to save the Children that dyed in their Infancy then by such external Ceremonies And that neither by Circumcision were Children to â—e saved of old for then would the â—â—mules as well as the Males have been enjoyned the fame and that it was Godâ— Covenant of Grace and no onward Rite or Ceremony that were to be leaned â—â—on to effect the same to all which as an â—â—â—my to their perswasion he largely replyeâ— in the said Book He also in his Theologia Muscovitica P. 157. 〈◊〉 us That the Ministers of these fraternities in Poland do for the most part live single lives though under no publick vows or constraint admitting Marriage to any that desire the same and that they live very pious lives as Dr. Vsher P. 363. A farther and moâ—e particular account of the state of these Churches in all these parts I doubt not shortly to give you having lately written into Germany to a learned and very intelligent person now as I hear writing a History of them And lastly in England it self 7. Engl. where several of the Waldenses and then Disciples out of France Germany and Holland had recourse and have left us some Prints of their footsteps viz Rainard Lâ—â—â—ard a famous Waldensian Barbe was an Evangelist sent into England as P. Perin and Morland P. 184. and whose Disciples were called Loâ—â—ards and imprisoned in that Towre in Pauls Church known by the name of Lollards Towre to this day and which was a Sect. so hated by the Popish Rulers both in Church and State that they put a Clause into the Oaths of all Magistrates especially Sheriffs and Parliament Men utterly to exterpate and root them up and which form of Oath continued till King James's time In Henry II. Time there were 30. of the Waldeâ—sian Sect taken at Oxford and marked with a Key in their Foreheads and every one forbidden to relieve them whereby they perished for want of Sustenance as Hollingshead in his Cron and Bishop Vsher in his State of the Church In Henry VIII Time in the year 1528. Seven Dutch Anabaptists that came over with Anne a Cleve were apprehended and imprisoned of whom five bore the Faggot and recanted and two of them a Man and a Woman were burnt in Smithfield Stows Cron. 576. And again in Henry VIII Time 1535. Twenty Two Anabaptists were apprehended and Ten of them put to Death Fâ—â— Act. Mon. V. 2. P. 315. In Queen Mary's Time about the Year 1â—57 we find Anabaptists Imprisoned giving the following grounds against Infants Baptisme viz. 1. Because Antiscriptural 2. Because commanded by the Pope 3. Because Christ commanded teaching â—o go before Baptisme Pox's Acts Mon. V. 3. P. 606. In Queen Elizabeth's time in the Year 1575. A Congregation of Anabaptists were taken at their Meeting within Allgate Twenty Seven of whom were Imprisoned and of them Four recanted Two were burut in Smithfield and the rest were banished Stows Cron. 676. In the 16 Year of King James 1618. That excellent Dutch Piece called a very plain and well grounded Treatise concerning Baptisme that with so much Authority both from Scripture and Antiquity proves the Baptizing of Believers and disproves that of Infants was printed in English Since when especially in the last 30. or 40. years many have been the Conferences that have past and many the Treatises that have been written Pro and â—on upon that Subject and many have been the Sufferings both in old and new Englands that people of that perswasion have undergone whereby so much Light hath broken forth therein that not only very many learned men have been convinced thereof but very many Congregations of Baptists have been and are dally gathered in that good old way of the
Imprisonments yea and many times by Death it self Sealing 〈◊〉 Truths they Preached to others with â—â—â—ir own Blood In sum they were men â—ortified to all the Pomp Glories and Riches to all the Pleasures Honors and Preferments that this World could afford them having their Conversations as Strangers Pilgrims and Sojourners here bilow conforming themselves as near as they could to the Scripture-pattern and Example of the Apostles and proportionable thereto were their Labours blest and succeeded to admiration in all places where they came Perin Hâ—st p. 16. Their Pastors saith he did not only content themselves to exhort them on the Sabbath days but went all the Week to instruct them in their Villages Preaching also in the Fields to the keepers of the flocks The other way whereby the Gospel was thus promoted and spread 3. By their great Sufferings was by the great Sufferings and Persecutions that attended them especially from the 12th Century downwards For till then as observed by Fox Usher and others there was more Calmness and Serenity Satan being as it were bound as they conceived and the Reason thereof a Learned Pen observes to be That Antichrist till about this time was not arrived to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect stature having now attained as well a Temporal as Spiritual Soveraignty his temporal Advantages accrued most to him by the Donation of Pipin and Charles the Great c. And his Spiritual not only by the Establishment of the several Orders of the Regular Monks and Friars viz. The Benedictines Franciscans and Dominicans which much advanced and strengthned the Popish Usurpations But the Ratification of the Canon Law about this time collected by Gratian as also the Sophistical School Divinity now begun by Lombard Aquinas and Albertus Magnus that gave no small addition thereto Now it was they durst cope with Kings and Emperors for Soveraignty and assert their Bloody Idolatrous Masses Images Breaden God with all Force Cruelty and Violence imaginable Against whose Pride Pomp Idolatry and Antichristian Usurpation doth the Lord raise up these his Witnesses even these poor mean contemptible People who by asserting and maintaining Christs Ministry and Ordinances according to the Simplicity and Plainess of the Scriptures faithfully do oppose impugn and confront all the Popish Traditions Usurpations and Inventions in all their Grandeur And so it may be said That against the Beast and his Armies doth the Lamb and his Army oppose themselves The Waldenses now standing up with a loud Voice do call upon all to come out of Babylon to have no Fellowship or Communion with her detecting her to be that Abomination that was to sit in the Temple of God and that should corrupt the Earth with her Filthiness And about this time it was that that most excellent Piece touching Antichrist was brought forth by them which deserves to be written in Letters of Gold supposed to be written by Peter Bruis the famous French Martyr and which hath been preserved in all Ages since by the Waldenses in the Alpes whence Perin tells us he received it and which he hath Printed at large Par. 3. Lib. 3. c. 1. An Extraâ—t of their Treatise of Antichrist In which Treatise we have Antichrist described to be the Mystery of Iniquity or a Lye under the cloak of Truth 2. It is said That this Antichrist is not one single Person but a Confederacy of Iniquity in opposition to Christ c. 3. This Contrariety of Antichrist to Christ consists 1. In his Wordly Wisdom 2. His Pharisaical Religion 3. Managing Spiritual Power by Secular Tyranny Riches Dignity c. 4. By filling up the Churches of Christ with carnal Worldlings 4. That the perfection of Antichrist consists in a full Usurpation of the Authority of Christ according to 2 Thes 2.4 5. That the work of Antichrist is to change Truth into Error and Error into Truth 2. To rob Christ of his Merits c. 3. Placing Sanctification of the Spirit in externals and Grace and Salvation in the work done 4. Neglecting Discipline 5. By maintaining Unity by Tyranny 6. The Subterfuges of Antichrist are laid open and its Causes 7. The moving Causes and Scriptures loudly calling to come out from and not to touch her c. By such like Exasperations did the Popes whose Interest Grandeur was thus struck at come forth now with all the Subtilty Malice and Revenge that Hell and their Devilish Natures could invent and that by several Methods and Stratagems to crush and suppress Truth which the more they endeavoured the more it throve and got ground and encreast in the Nations The Blood of the Martyrs proving the Seed of the Church Whose cunning murderous Designs were much after this sort the seveâ—al ways of their perseâ—utions First The â—he better to discover their Persons and Principles they sent forth Missionaries in all points to imitate them in a plain humble way to go up and down afoot amongst them to dispute with them to preach to them to gain upon them of this sort was Francis Dominick and Benedict for whose excellent Service then they have since Sainted and set up Orders in their Names in imitation of the poor People of Lyons or as they would be thought in an Apostolick guise But when that would not do when they could neither flatter dispute nor preach them out of the Truth then they Secondly came forth with Synodical Censures Condemnations Anathema's and Curses Popes Bulls and Decretals with Emperors Statutes Decrees and Injunctions But they nothing prevailing In the next place Thirdly They sent our their Inquisitors impowred and commissioned to Examine Censure and Condemn and to deliver up to the Secular Powers to all manner of Tortures and cruel Deaths which they exercised with great Severity but all in vain Fourthly They betook themselves to Surprizes and Massacres and to stir up Kings and Princes to raise Armies to suppress and root up this Generation and by Fire and Sword to lay waste their Cities and Countries which they did with great Devastation especially in Province Daulphine Languedoc But the effect was as they drove them out of one Countrey and Place they went into others and where ever they came they still met with the same measure from that spirit But God carried them through wonderfully so that they could rejoice and glory in their Tribulations that they were accounted worthy to suffer for Christ's sake and whose titles of Honour as they say in the Preface of their Bible were Injured Reproached Fugitives Forsaken Despised Abandoned Excommunicated Anathematized Confiscated Imprisoned Tortured Banished publickly disgraced wearing Miters in Derision spit upon shewn upon Scaffolds their Ears cut off their Flesh pluckt off with Pincers drawn with Horses drag'd up and down broyled roasted stoned to Death burnt drowned beheaded dismembred and other like glorious and honourable Titles they say of the Kingdom of Heaven But the more they designed to suppress Truth by these means the more
that Mr. Bunian in his opposing this Principle may well be said Not only not to please God but to be contrary to all men And whose return to Mr. Paul hereupon is so ridiculous that it may not be unworthy your knowledg as witnessing either his egregious Ignorance or Self-condemnation therein which I shall give you in his own words p. 98. who first sets down Mr. P. Question viz. Whether your Principle and Practice is not equally against others as well as us viz. Episcopal Presbyterians and Independants who are also of our side for our practice though they differ with us about the subject of Baptism viz. 1. to Baptize then to Communicate Do you delight to have your hand against every man Bun. Ans B. Answ I own Water-Baptism to be Gods Ordinance but I make no Idol of it Where you call now the Episcopal to side with you and also the Presbyterian c. You will not find them easily persuaded to conclude with you against me they are agaist your manner of Dipping as well as Subject of Water-Baptism neither do you for all you flatter them agree together in all but the Subject Do you allow their Sprinkling Do you allow their Signing with the Cross Why then have you so stoutly an hundred times over condemned these things as Antichristian I am not against every man though by your abusive Language you would set every one against me but am for Union Concord and Communion with Saints as Saints and for that cause I wrote my Book This is that he calls his Answer but let all the world judg whether he hath so much as once taken the least notice of the Question Mr. Paul tells him his Principle and Practice opposes all those named as us viz. Who do own with us as a principle that Baptism should precede Church-Fellowship and therefore in their sence of Baptism which is not in the Question either as to Subject or Circumstance do practise it accordingly not admitting any Unbaptised Person into their Fellowship And the truth whereof if Mr. Bunian doubt besides their Writings I could give him some late instances of grown persons not Sprinkled in Infancy that must not be admitted upon account of their Saintship into Fellowship till they had Water sprinkled or poured upon their faces and that by some that he hath leaned upon as Patrons But what doth he reply to this how doth he acquit himself from this Singularity so differing in Principle and Practice from all They differ from you in the manner as well as the subject I am not against every man but am for Union Concord and Communion with Saints But would any Child that could say any thing for it self have made a more ignorant Return therefore you may judg of the rest by it But to the next 3. That Ignorance absolves from Sins of Omission and Comission A Third Fundamental Mistake is his presumptuous asserting all along That Ignorance doth absolve both from the Sin of Omission and Commission and which not only justifies the neglect of the true but the Exercise of false Worship and not only bears out in rejecting of Christs but the embracing of Antichrists appointments and that not only to give a Dispensation to the parties themselves thus transgressing but to the Congregation also that shall Receive and bear with them A Rule if observed what corrupt Doctrine or Practice might not be introduced thereby And which may pass for as good Doctrine as theirs of old if they could but say Corbon they might be set free from their dutiful Obligation to their Parents 4 By decrying Institutions by crying up Moral Precepts Mark 7.11 A Fourth is That under pretence of crying up Obedience to the X. Commandments or moral Precepts he takes the boldness to decry and trample under foot Christ's instituted Worship as though it were possible to be guilty of false Worship and Idolatry and not violate the first and second Commandment Did not such daring Presumption cost Israel dear in their following the Rebellions Inventions of Jeroboam the Son of Nebat who made Israel to sin and what was that helnous provetation but the perverting the right way of the Lord by changing part of his Instituted Worship A Fifth is 5. That the Churches to whom the Epistles were written were not all baptised His asserting that the Churches in the New Testament to whom the Epistles were written were not all Baptized to the vacating all the holy Exhortations and spiritual Obligations inferred and inforced from the same almost in every Epistle and which he grounds upon his vain Imagination That because it is said Gal. 3.27 As many of you as have been baptised into Christ have put on Christ And Rom. 6.3 Know you not that so many of you as have been baptised into Christ were baptised into his Death implying that the words so many import that some were not Not considering that the Sâ—â—pâ— and the Argument from the words which do necessarily enforce another sense and that such a sense as he would put upon them is altogether groundless and unreasonable as for instance in Gal. 3.27 He tells them that they are all the Children of God baptised into Christ For the Apostle having said vers 26. That they were all the Children of God he in the next words gives the reason of what he had said for they had put on Christ by Baptisme But now if their putting on of Christ in Baptisme was to be esteemed as a proof of their Relation to God as Children as the Apostle you see makes it to be Then that which he gives in by way of Reason and proof that they were all the Children of God by Faith would fall shorâ— of â—his end if only a part of the Members of their Churches had been Baptised and not all And so in like manner in that other Text he presseth a general Duty viz. Mortification and Vivification from a general and universal Practice otherwise those Duties would not in this Amâ—â—ent concern the Unbaptised And by as good Argument may we conclude that because the Apostle commands that as many Servants aâ— are under the yoke should count their own Masters worthy of all honour that the name of God be not blasphemed That some Servants by the same inference might be under the yoke and some not and that some must honour their Masters and some might choose Sixthly By his declaring so often 6. That Baptism is no Church-Ordinance and so positively That Baptisme is not a Church-Ordinance whereby he bears up himself exceedingly in his Notion To which I would say It must either be an Ordinance lest by Christ for the Church to manage and order or to the World for I know no medium But that he left no such holy Appointment to be managed by the ignorant prophane World but to the Church only I thus prove 1. Because he hath committed the Ministry to them to Teach and Convert which must precede Baptisme and qualifie for it 2. That to the Church belongs ordinarily to receive the account of such Conversion that it may be better understood whether the Party desiring Baptisme doth believe with all the heart and that he hath brought forth fruits meet for Repentance before he be baptised with the Baptisme of it 3. That to them belongs the appointing of the Administrators and faithful Witnesses to see it orderly performed otherwise Women Apostates or any as some hold may do it God is a God of Order and not of Confusion And all things are to be done to Edification 4. Because it is an entrance and door into the Visible Church as hath been amply in the foregoing Treatise proved and the foregoing Scriptures evidence and which is so clear saith Mr. Baxter that they must deny Scripture that deny it It is true as Mr. Paul affirms that Persons entered into the Visible Church hereby are by consent admitted into particular Congregations where they may claim their Priviledges due to Baptized Believers being orderly put into the Body and put on Christ by their Baptismal Vow and Covenant for by that publick Declaration of consent is the Marriage and solemn Contract made betwixt Christ and the Believer in Baptisme as before at large And if it be propostrous and wicked for a Man and Woman to cohabite together and to enjoy the Priviledges of a Marriage-state without the passing of that publick Solemnity So it is no less disorderly upon a Spiritual account for any to claim the Priviledges of a Church or be admitted to the same till the passing of this Solemnity by them But 't is not done in the Church No more is Visiting the Sick or anointing with Oyl are they not therefore Church-Ordinances If any desire further Satisfaction upon this Argument they may peruse two Treatises one written by Mr. Allen called Baptismal Abuses discovered Disproving the Lawfulness of Infants and verity of Believers Baptism with the irregularity of mixt Communion Baptised and Unbaptised written 1653. The other by Mr. Lamb called Truth prevailing against the fiercest opposition upon the same subject the same Year both answering Mr. John Goodwin opposing the same And which are done with that Judgment strength of Argument and Authority of Scripture that notwithstanding they have both of them personally declined those Truths so zealously and understandingly pleaded for by them and gone back to that they therein call Humane Tradition Will-Worship and Idolatry fulfilling Dan. 11.35 Pro. 28 4â— Gal. 2.18 1 Pet. 2.21 22. Yet will their Books not only live as a Witness for God and his reproached Truths but as a living Testimony against themselves in their unreasonable and unrighteous Departure from the same without Repentance to all Generations FINIS