necessitated to the mistake of their building To conclude if there were any force left in these authorities for infant Baptisme as I conceave there is not why should it not regulate our practife in the other Sacrament to give that to infants which was ancient and of use in many churches as well as the other as it remaynes also in some to this day and it is like would in more had not Popish superstition given the supper the start of Baptisme to such a degree as to make it not so much the signe and representation of Christ as Christ himself and the very Protestants themselves are so respective to this Sacrament of the Supper above the other as to give it as a reason vvhy it should not be administred to infants least it should fall in contempt Hosp Hist Sacram. p. 60. Wee shall produce some testimonies that the Supper was administred to infants as well as Baptisme as necessary to salvation if antiquity be to be esteemed a great argument for the administring of one Sacrament why not of the other For this Hospinian in his second booke Histo Sacram. pa. 59. quotes Cyprian Se. 5. de lapsis and affirmes also that Ierome Aust and other Fathers witnes that those vvhich vvere baptized not onely of age but also infants vvithout any delay received the holy mysteries under both signes So Ierome against the Luciferians Non potest inquit Baptima tradere sine Eucharistia Baptisme must not be given vvithout the Eucharist And Aust lib. de Dogm Eccles cap. 52. Siparvuli sunt ait vel hebetes qui doctrinam non capiant respondeant pro illis qui eos offerunt juxta morem baptizandi sic manus impositione at Chrismate communiti Eucharistiae mysteriis admittantur If they be little sayes he or dull vvhich are not capable of doctrine let those ansvver for them vvhich offer them according to the custome of baptizing and so being fortified by Chrisme and imposition of hands let them be admitted to the mystery of the Euchariste Also Epist 107. hee speakes thus Infantes si in illa parva aetate moriuntur utique secundum ea quae per corpus gesserunt id est tempore quo in corpore fuerunt quando per corda ora gestantium crediderunt vel non quando baptizati vel non baptizati sunt quando carnem Christi manducaverunt vel non manducaverunt quandò sanguinem biberunt vel non biberunt secundum haec ergo quae per corpus gesserunt non secundum ea quae si diu hic viverent gesturi fuerant judicantur Infants if they dye in that young age are judged according to that vvhich they have done by the body that is in the time in the vvhich they vvere in the body vvhen by the heartes and mouthes of those that carried them they beleeved or not beleeved vvhen they vvere baptized or not baptized vvhen they did eat the flesh of Christ or not eat it vvhen they drunke his blood or not drunke it according therefore to those things vvhich they did by the body they are to be judged not according to those vvhich if they had lived long they vvould have done So lib. 5. Hypognosticôn cont Pelag. Quomodo inquit vita regni caelorum parvulis promittitur non renatis ex aqua Spiritusancto non cibatis carne atque non potatis sanguine Christi qui in remissionem peccatorum fusus est Hovv saith he is the kingdome of heaven promised to children not renevved by vvater and the holy Ghost not fed vvith the flesh and made to drinke of the blood of Christ vvhich is shed for the remission of sinnes This custome received of old so farre prevayled afterwards especially in the time of Charles the Great that not onely the Eucharist was communicated to infants in the publike assembly of the church after Baptisme or at other times when they were wont to come together for the Lords Supper but also the bread of the Supper was kept to be communicated and given to sick children as well as to those of yeares for this Hospinnian quotes Canonem Carolinum lib. 1. de legib Francorum in these words Presbyter Eucharistiam semper habeat paratam ut quando quis infirmatus fuerit aut parvulus infirmus fuerit statim eum communicet ne sine communione moriatur Let the Presbyter have the Eucharist ever ready that vvhen any is vveake or vvhen a little child shall be vveake or sicke hee may presently communicate him least he should dye vvithout communion Amongst the Aethiopians as Osorius witnesseth in his 9. booke de gestis Emmanuelis Infants in the same day that they are initiated to holy thinges take the Eucharist in a bitt of bread Hospinian also affirmes that not many yeares agoe there vvere reliques of this custome in Lorrayne and the places adjoyning for vvhen an infant vvas to be baptized the Priest vvho baptized him brought a little boxe in vvhich vvas the Sacrament to the Alter and shevved one Host as they call it to the people then he put it in the boxe againe and reatches forth his tvvo fingers vvith vvhich hee had tucht it to be vvasht vvith vvine by the Clarke or Church-vvarden and distills of that vvine into the mouth of the baptized Infant saying The blood of our Lord Iesus Christ proffit thee unto eternall life Also at this day as Brerewood in his learned inquiries touching the diversity of Religion affirmes The Supper is admninistred to Infants immediately after their Baptisme in both kindes by the Iacobits a people called by that name vvhich are in great numbers in Syria Cyprus Mesopotamia Babylon and Palestine for the Patriarch of Ierusalem who keepeth his residence still in Ierusalem in which City there still remaine ten or more churches of Christians is also a Iacobite Also the Cophty which are the Christians in Aegypt for it is a name of their nation rather then of their religion doe the same namely give the Sacrament of the Eucharist to infants presently after Baptisme The like doe the Christians tearmed Habassines which are the midland Aethiopians As also the Armenians Christians dispersed for trade through the Turkish Empire but inhabiting especially Armenia the greater and the lesser and Cylicia More might be quoted and are by Brerewood in those his collections Now the reason why the Papists have quitted this practise out of whose rubbish we drew our reformation as being once involved in that lumpe confusion seemes to me to appeare out of their Tridentine constitutions Trid. Concil sec 5. where it is affirmed Parvulos usu rationis carentes nulla obligari necessitate ad Sacramentalem Eucharistiae communionem si quidem per Baptismi lavacrum regenerati Christo incorporati adeptam suam Filiorum Dei gratiam in illa aetate amittere non possunt That children vvhich vvant the use of reason are by no necessity obliged to the Sacramentall communion of the Eucharist for as much as being regenerate
by putting under the water some stay under it and emersion or rising out of it First the element which is used is water extreamely fit proper to represent our cleansing both from the guilt and stayne of sinne Arise and be baptized and vvash avvay thy sinnes sayes Ananias to Paul Acts 22.16 So Christ gave himself for his Church that hee might sanctifie and cleanse it vvith the vvashing of vvater by the vvord Eph. 5.26 So Tit. 3.5 According to his mercy hee saved us by the vvashing of regeneration So as this washing of water represents our cleansing that is our justification and sanctification The Iewes had many sprinklings with blood fit for their grosse capacities but which indeed rather serve to make spots then to cleanse them First therefore the dipping or drowning in the water signifies the great depth of divine justice with which Christ for our sakes was swallowed up so we are dead and buried with him reaping in a ceremony the fruit of that which he suffered indeed pertaking of his death for sinne and thereby obliging our selves to death to sinne Secondly the stay under the water though never so little represents unto us Christs descending to hell that is the lowest degree of his abasement when hee was seald up and watcht in the grave and was as it were cut of from amongst men of this abasement wee reape the fruit by Baptisme are hereby secured against that abasement and everlasting destruction from the presence of the Lord to which sinne would have brought us therefore sinne as it is destroyed in us in respect of the guilt and cut of by this abasement of Christ so it should be apprehended by us for our justification and it should be utterly dead mortified to us in respect of its power and vigour dead and buried to sinne Thirdly the Emersion or rising out of the water is a representation to us of that victory which Christ being dead and buried got over death and in his rising triumphed over it with whom also we rise triumphing over sinne death and all evill whatsoever clearly above the guilt of all sinne and secure against the evill of sin rising up to holines newnes of life And thus there is a sweete and excellent proportion betweene the ceremony and the substance the signe the thing signified and wee are confirmed to be of the union and communion with Christ in every thing that is for our good and comfort Now having shewed the severall ends of Baptisme how the ceremony makes them all good to us I shall gather some Corollaries from the mayne notiō of this ordinance which is our being dead with Christ and rising againe according to the forementioned place of Rom. 6.11 Reckon your selves to be dead to sinne but alive to God through Iesus Christ our Lord. Reckon that is build upon this this is a thing exceeding sure First if wee be dead to sinne Coroll 1. and sealed up to this death by Baptisme into the death of Christ then let us be in the world as dead men in that respect let us not understand the reasonings of sinne nor hearken to the persuasions of sinne nor looke upon the baites of sinne the Apostle made this an argument in a better thing If you be dead vvith Christ from the rudiments of the vvorld vvhy as though living in the vvorld are ye subject to ordinances touch not tast not handle not Col. 2.20 These things had once a good being but were become old but sinne was never of any worth or account Barzillai 2. Samuel 19. thought it reason to refuse the Kings table because his appetite and sences were decayed hee was eighty yeares old but our sences are not decaying but dead and sinne is not old but dead it is dead in a mistery it is dead in Christ and wee have the Sacrament upon it therefore if lusts tempt turne not onely a deaf but a dead eare to them persuasiōs should not worke on a dead man objects should not take or affect a dead man Secondly if we be risen and alive with Christ Baptisme seale that also then act not onely as a living man but as a risen man moove and walke reason conclude as a man raised from the dead have your sences and your reasonings as quick to God as taking of spirituall things as they are dull and shut up to things below breath in the ayer of another life hasten after the full and reall possession of another life let God and Christ heavenly things be great unto you though they be little to the world and what ever is great to the world let it be little to you proportionating your object to your life love those ordinances those times that feed your life Thirdly the worke of this ordinance or dying and rising is advanced much by holy reasonings both in the time of communicating afterwards for wee are apt to forget our selves and our conditions as he that would have forgot that he was an Emperour if he had not bene remembred of it by others Thinke therefore much on these things what you have done in this ordinance what are the consequences results of it which wil be a mighty not onely help but ingagement to faith holines it is a seale on both sides wee seale to God as well as he to us it is in our owne choyce no more wee are ingaged by our owne act wee have subscribed and can recall no more and certainely this as it ingages much so it helpes much to act an act of faith in thought is much but to speake it is more but to signe seale it in an ordinance by professing subjection by going downe into the water by suffering your selves there to be drowned or buried by rising or coming out againe all as a ceremony or ordinance for such an end is both a great ingagement and a great help to us in beleeving CHAP. V. In which the proper ceremony of Baptisme is vindicated by the force of the word Scripture practise the suffrage of learned men and the use of ancient times IN the proceeding discours wee have taken it for graunted that the antient and usuall forme of Baptisme hath bene by dipping or plonging the whole body under the water according to which notion we have found what great proportion the ceremony hath to the substance and the signe to the thing signified But because the possession which the Churches have had of a long time of sprinkling is become a strong argument in the thoughts of many for that ceremony it will be necessary to speake something more particularly to this point and to show that as the ceremony of dipping sutes with the ends and use of Baptisme so it agrees perfectly with the force of the word the Scripture practise and the use of antient times First therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly mergo seu immergo that is to drowne or sinke
reasons he gives to that purpose so as if you will sprinkle ye must fall upon a new question which may for ought I know be much disputed and that is what part is to be sprinkled or if you will sprinkle the whole man which cannot be done exactly to be sure not easily it were better to follow the ceremony of immersion but by what reason aspersion or sprinkling came into use in the world instead of immersion or dipping ye shall find fastned upon two considerations of charity to sicke and weake persons and charity to tender children although as the same Author affirmes mersion was more usuall even for children to the dayes of Gregory who was Bishop of Rome Anno 590 and Isiodor For Gregory giving an account of the threefold dipping hath these words Vt dum tertiò infans ab aquis educitur resurrectio triduani temporis exprimatur vvhilst the child is dravvne out of the vvater three times the resurrection after three dayes buriall may be signified Epist Greg. lib. 1. Epist 41. An account of this charity for sicke persons ye have exprest in an epistle of Cyprian to Magnus lib. 1. Epist 6. In the times of Cyprian there was a question mooved concerning Baptisme by aspersion or perfusion that is powering water to wit hovv they vvere baptized vvho in respect of infirmity or sicknes could not be dipt vvhether such sprinkling vvere to be accounted for true baptisme by which demaund you may perceave that in Cyprians time immersion or dipping was so much the usuall and received forme for Baptisme as it was made a great question whether they were rightly baptized who desired Baptisme and yet by reason of infirmity could not receive it but by sprinkling or aspersion Cyprian answers modestly and sayes Hee vvould not have his opinion be a prejudice to any other mans either opinion or practise but his charity extends rather to thinke that in such cases Baptisme may be received by sprinkling it were to long to quote his expressions wherein he is large But to conclude all you see by a current of authority from Scripture especially and after by Authors antient and moderne that dipping or immersion hath bene the old way of Baptizing even for children in the dayes of Gregory a reason of the alteration I have in part shewed you from the quotation out of Cyprian A more particular account Iacobus Pamelius shall give you as you may read in his annotations upon the 76 Epist of Cyprian his words are these pa. 215. Quum propter aegritudinem immergi sive intingi quod propriè Baptizari est aegri non possent aqua salutari perfundebantur sive aspergebantur eademratione ab Ecclesia occidentali primum observari caepisse consuetudinem adspertionis qua nunc utimur existimo ob teneritudinem nempè infantium quum jam rarissimus esset adultorum baptismus VVhen in respect of vveakenesse those vvho vvere sicke could not be dipt or plundged vvhich is properly to be baptized they had vvater povvred upon them or vvere sprinkled vvith it from the same reason I suppose the custome of sprinkling vvhich vve novv use to have bene first observed by the vvesterne church to vvit for the tendernesse of infants vvhen as novv the baptisme of those of age vvas very rare then he goes one Olim certè tum in occidentali tum in orientali Ecclesia immergi solere veteres suis scriptis manifestum faciunt Romae id adhuc usitatum aetate Gregorij manifestum sit ex ipsius Sacramentorum libro idque apud Anglos etiamnum observari ad marginem adnotavit Erasmus Certainly that of old time in the easterne and vvesterne church they vvere used to dipp the antient make manifest by their vvritings and that it vvas used at Rome in the time of Gregory is manifest from his booke of the Sacraments and that it vvas yet used amongst the English Erasmus hath noted in the margent So Pamel I have bene large in this subject but I hope it will be of use to us both for the assuring of our practise in this particular the answering of such whose peremptory persuasion the other way for some there are so persuaded give themselves and their friends trouble I shall take a knit from this to observe with which I shall conclude what a tyrant custome is that dares stand up contradict a thing so evident in it self so agreable to the reason of the ordinance to the cleare phrase and expression of Scripture to the practise of antient times in so much that in Cyprians time it was a question mooved in the Church whether those that in respect of infirmity could not receive baptisme the antient and usuall way and yet earnestly desired it might be rightly baptized by sprinkling vvhether such as Cyprians vvords are to Magnus might be accounted lavvfull Christians that is whether their Baptisme so administred were right or a nullity I say you see here the tyranny boldnesse of custome that having shaped as it is apt to doe our mindes to one way dares now pretend for that alone with the exclusion of others and would persuade us that nothing should be but what wee have seene to be and counts every thing error that hath not fallen under our sence or experience In things civill and indifferent I can be content that custome shall be my guide shall take that for good coyne that the world stampes but in matter of ordinances and things sacred the rule of which lies in institution and not in our liberty or choise and the blessing of which lyes in conforming to the rule and institution I beseech you let us be wairy to judge with righteous judgement and not by that appearance which the customes of this world upon their worldly and carnall though seeming wise considerations hold forth to us CHAP. VI. Wherein is shewed the agreements and differences that the word preached hath with the Sacraments together wïth certain Corollaries giving light to the present controversy HAving out of the Scripture considered the use ends of Baptisme to which the ceremony appeares to be extreamely proper and opposite wee will now to bring further light to this ordinance and in order to a discours of the proper subject of Baptisme and of the controversy thereabout consider the agreements that are common to it with the administration of the word and that wherein these two ordinances seeme to differ They agree first in the efficient cause Baptisme and the other Sacrament have the same author and institutor that the word hath scil the King Priest and Prophet of his church and as the same efficient so the same administring causes those that were to teach had order to baptize Mat. 28.19 Goe therefore and teach all nations baptizing them in the name of the Father c. And 1. Cor. 4.1 Let a man so account of us as of the Ministers of Christ and stevvards of the mysteries of God Secondly they are both instruments in
abominate also the Christian education of their children so as in this respect the unbeleevinge husband or wife and the children also though themselves for the present unbeleevers by reason of the willingnes of the one to cohabite and the subjection of the other to Christian education may in that sence be said to be sanctified or made holy being as it were deputed to it and in the way of preparation for it so as the unbeleeving parent the childrē of that mixt birth may be called as Tertullian sayes Candidati timoris and as afterward by others Candidati fidei Probationers or compettitors for feare and faith the words following vers 16. seemes to favour such an interpretation For vvhat knovvest thou O vvife vvhether thou shalt save thy husband or hovv knovvest thou O man vvhether thou shalt save thy vvife there being already wrought a good pleasure or willingnes to abide and cohabite on the unbeleevers part husband or wife and the children in that respect being subjected to Christian education and to the beholding of holy examples true cōversion and faith which brings them into estate of salvation may be in time accomplisht in them to which they seeme in some sort destin'd by the providence of God in such a yoake-fellow or such parents So sanctification is predicated of those who are destined or prepared to such an end so God sayes of the Medes and Persians Esay 13.3 I have commanded my sanctified ones that is such as I have prepared for so Calvin upon that place sayes that sometimes sanctification is referred to regeneration which is peculiar to the elect of God sometimes it signifies to prepare or destine to a certain end so those unbeleeving parents by their willingnes to abide with beleevers their children in regard of the opportunity of a holy education seeme to be as it were destined or prepared for regeneration and for that state which accompanies salvation and in that respect as in a large sence may be called sanctified or holy Which consideration if it may give them a greater accesse to ordinances proper for them or stirre up others to lay out themselves in a more peculiar and particular manner for their conversion I shall not hinder it but on the contrary thinke that such providences speake much and that as they give grounds of hope and so of endeavour so there may be much of duty towards them in regard of the opportunity that families and churches that parents masters ministers have to doe good to such who though strictly they may not be called church members no more then strictly sanctified that is regenerated by the holy Spirit yet so farre as in the respects before mentioned they may be tearmed sanctified that is by a providence destin'd as it were and prepared for God so farre the church within whose pole they seeme by a providence to live and to be cast ought to have a more especiall eye after them and care of them by vertue at least of that generall injunction As you have opportunity doe good to all men especially to the houshold of faith under the shadow of which these are come But whether you take either of these sences or both for they may both stand in severall respects and regarding the text with a different aspect you will surely find nothing to ingraft Baptisme upon For whether the children are sanctified to the beleeving parents use as all other things are not unholy in themselves which to the unbeleever are not or whether in the second sence they are sanctified that is as it were destined for holynes of which by vertue of a great providence in respect of their education they are made Candidati that is probationers or competitors as when men stand for a place or office and as the Catechumini of old were called yet can they by no meanes in either of these respects be qualified for or made the subject of Baptisme which presupposeth as hath formerly bene shewed another kind of holynes proper to and inherent in the party namely regeneration and nevvnes of life not such an one as is competible to an unbeleever either parents or children It was but necessary to speake something to this place which beares amongst many the weight of so great a building as infant Baptisme though if I could find here such a holynes for infants as wee all wish to ours namely justifying faith regeneration yet I should no more judge it meete to baptize them then to preach to them or to administer the Lords supper to them they being as capable of the word as baptisme and of one mysterious ceremony as well as another which hath bene a reason I doubt not why many formerly and many at this day doe administer the Lords supper to infants by vertue of a parallell ordinance to Baptisme Nor doe I know the reason why the one should be refused where the other is deem'd a due But enough I hope for this which truely the contests of others rather then any scruple which hath fallen upon my spirit from these words hath made me say so much of CHAP. XV. In which the authority of the Fathers and the practise of antiquity touching the subject of Baptisme is considered THe authority of the Fathers and the practise of ancient times is to many a great argument for the Baptizing of infants to me that looke upon such argumentations as not of the first magnitude collaterall and such as may truely and as often be brought for the patronising of errors as truth they are of no great consideration yet to satisfy others more then my self there must be something spoken to this head In which I shall consider especially these two things first whether by the witnesse of story Infant Baptisme have injoyed a quiet and peaceable possession in the church from the Apostles times downeward till of late it was interrupted by some few evill spirits in the times of Luther as some men would give us to beleeve Secondly upon what grounds those Fathers which are alleadged for the chief patrons of Infants Baptisme went for if they have erred in the reason of the foundation it will be easilyer beleeved that they did also in the building We will consider first of this latter I will give you their grounds either as I have reade them my self or as I find them quoted by Bellarmine Tom. 3. lib. cap. 8. whose quotatiōs I shall take for truth till I find the contrary for here hee hath to doe with the Anabaptists enemies in this point alike common to him with most of those that are tearmed Protestants First hee quotes the testimony Dionisij Areop qui lib. Eccles Hier. c. ult part ult ab Apostolis traditum affirmat ut infantes baptizentur Iusti five quicunque est auctor earum quaest qu. 56. parvulos baptizatos salvari alios non item That infants baptized are saved others not Orig. lib. 5. in cap. 6. ad Rom. Ecclesia inquit ab Apostolis traditionem
publike cognisance upō persons qualified by publike authority for the administration of it Next we consider in this discourse primitive practise and example for according to this power commission you will find it runne in the example The first Baptizer who introduced that ordinance from thence drew his name Iohn the Baptist to be sure had commission for that and all other parts of his ministry according to the prophecies went on him in Esay and Malachy Hee came in the spirit and povver of Elias vvas the great restorer of Israel this no man will deny Then Christ in the 4. of Iohn is said to baptize but by his Disciples who received commission for that administration from his person presence himself either intending to the greater workes of miracles or teaching or else might abstaine purposely that those baptized by him might not vaunt of a greater priviledge then others In like manner it is probable Peter the Apostle communicated of his authority to those who were with him for the baptizing of Cornelius and his family for it is sayd vers 48. of Acts 10. He commanded them to be baptized in the name of the Lord unles it were either that of those brethrē there were inferiour officers or that by commanding is ment the warrant he gave to Cornelius his companie for Baptisme of which notwithstanding hee himself might be the Minister Of the Apostles commission you have heard already you may find it in the execution in divers passages For others who baptized saving those who drew their commission from Church power of whom wee shall speake afterward wee read of Philip and Ananias the one to wit Philip was an Euangelist an order as it is taken of a publike authority and commission as the Apostles were Besides he had an especiall authority and provocation from the spirit at that time for the ministry hee had to performe about the Eunuch by which spirit also he was miraculously taken away after the worke done as you may read Acts the 8. And for Ananias of whom wee read in the 9. of the Acts that he baptized Paul he was also deputed in an extraordinary manner to that ministery by the Lord who spoke to him in a vision And such extraordinary and peculiar manner of workings where the ministery of conversion lay in a miracle and the Ministers were men acted to it as appeares by divine revelation must not be drawn into ordinary examples and here we find also particular commission but thus farre in the example it makes cleare for what wee say that the administration of Baptisme is a thing of publike cognisance commission That it hath bene since the Apostolicall times so is as cleare out of all story of which the notion of the Catechuminists will give an assured witnes Christians in the Church were antiently distinguisht by three degrees Catechumini Fideles and Poenitentes the Catechumeni or such as were principled in the Christian religion the faithfull the penitents the faithfull were such as being past the forme of Catechists were admitted to all ordinances the penitents were such as had fallen into some scandall were under censure The Catechumeni were such as Origen cont Cels lib. 3. sayes vvho vvere nevvly admitted into some degree of communion but not yet baptized of these mention is made in the most ancient writers Ireneus Clemens Alexand. Tertullian Of these Clemens saith Sine catechismo nulli datur credere vvithout catechising no body can beleeve Of this number some as I have formerly had occasion to speake were called Audientes some Competentes The Audientes were such as submitted themselves to teaching by the hearing of the word and being instructed in the principles of religion which by their submission and pretence to farther ordinances got the name of Catechists for otherwise neither Iew nor Gentile nor any were excluded from hearing the word Conc. 4. Carth. Can. 84. The competentes or competitors were such as being well instructed in the Christian religion desired Baptisme and gave up their names of these Austin sayes Post sermonem fit missa Catechumenis manebant fideles Ser. de Temp. 137. After the sermon the Catechumini were dismist the faithfull remayned to partake of the Supper other ordinances which partained to full membership Out of all this besides the purpose for which I especially bring it two things may be observed by the way First that of old men were not lightly admitted to the communion and fellowship of the Church but after due instruction and examination Secondly that it was usuall of old to stand as competitor for Baptisme as a Candidate as we call them to seeke and desire it before they had it But the end for which I especially bring this here is to shew that in all times of the Church Baptisme hath bene a thing of publike cognisance and the commission for the administration of it hath rested since the times of the Apostles no where but in Church power nor hath bene no where else sought nor never by any otherwise pretended to it I know saving of late yeares by those upon whom the name of Anabaptists was primitively and properly fixt who erring greatly in many other things of as great consequence might easily be mistaken in this These two things in a word I suppose out of this discourse is evinced which will directly point out the Minister of Baptisme First that Baptisme is a thing of publike cognisance commission Secondly that as of old since the Apostles times so now and alwayes till Christ come the Church is the dispenser of such commissions and administrations That which remaynes now therefore is to find out what a Church is wherein I hope wee are not to seeke A Church in a word may be said to be an assembly of saints knit together to a fellowship with Christ their head I intend not here a discourse of this subject it is enough to my purpose that this be considered and allowed that beleeving and saintship gives a qualification for Church fellowship and Church fellowship for acts of power that Baptisme doth no more enter the definition of a church as if a church state could not be without Baptisme then the communion of the Lords Supper doth or officers Pastors Elders and Deacons All these are but certain acts by which they make good their fellowship with Christ and one another are church ordinances and church dues thinges they have power for may justly pretend to Though it will ordinarily be that a church will consist of baptized persons for what should hinder them who have assembled for the injoying of ordinances and who have power for all ordinances from administring to themselves in a way of order that ordinance which is as it were the gate of the rest and as wee may call it for ought I know according to the old name the ordinance of initiation since it is the first of church ordinances the Church covenant
by the laver of Baptisme and incorporated into Christ in that age they cannot loose that state of sonneship already obtayned so that grace being necessarily conferr'd to them according to their opiniō by baptisme which they cannot loose if they would in that age they thinke they need not the other till they come to be capable of sinning and falling away Besides the high transcendent notion they have put upon the Lords Supper by making it to be the very body and blood of Christ may justly apologize for them that they make it not childrens play And even that differencing of those two Sacraments by way of preferrence stickes close still to our fingers of which there are undoubted characters in the greatest part of reformed Churches All this hath bene to shew that if you will take primitive practise and antiquity for your guide that will lead you as well into the administring of the Supper to infants as Baptisme and if it fayle by your owne judgement in the one you may very well suspect it in the other for my part I see not why the Sacramēt of the Supper should be of a greater mystery then the other or the ceremony more significant or that the duty of examining should need more the use of reason then beleeving repenting and confessing our sinnes And since it is as naturall proper to infancy to be nourisht as to be borne I see not but why they should be as capable of the ceremony of their nourishmēt as of their birth and so of one Sacrament as well as the other You see how needfull it is to examine the reasons as well as the opinions of men an immoderate veneration of antiquity hath well nigh undone the world the Fathers with some farre fetcht Scripture allusion or glosse hath bene inabled to establish ordinances of institution and inforce practise apparently very divers from reason and Apostolicall president and which since by consequences have stuffed bookes with so many ridiculous disputes in this point as forsooth whether the childe being wholly in the wombe and no part appearing it may be baptized or whether if any part appeare without it may be baptized especially if it be the head or the hand or the foote whether if it be borne with the after birth or whether if it be a monster it may be baptized with severall of the like nature which have miserably tormented the Schoolemen and are the births of such a premisses it being the nature of errour to be fertile and if you graunt one fundamentall absurdity a thousand will follow And so much for the first head I propounded in this argument of authority namely upon what grounds the fathers that are alleaged for the chief patrōs of infant Baptisme went The second wherein I shall be breefe for wee build not much upon this bottome was whether infant Baptisme have enjoyed a quiet and peaceable possession in the Church from the Apostles time downeward till of late it was interrupted as is affirmed by certain unquiet spirits in the dayes of Luther Though no prescription will lye good against God yet I am of opinion that if the possession of infant Baptisme hath bene very antient which I doubt of yet the injoyment hath not bene anciently so peaceable as some would make us beleeve Let them who list or can confute Ludovicus Vives who affirmes in cap. 27. lib. 1. de civitate Dei Neminem olim consuevisse baptizari nisi adulta aetate qui per se peteret baptismum intelligeret quid sit baptizari None of old by which it seemes hee meant very old vvere vvont to be baptized but in a full or grovvne age and vvho desired Baptisme for themselves and understood vvhat it vvas to be baptized I find also Rupertus Tuitiensis in his 4. booke of divine offices cap. 14. quoted to have sayd In former times the custome of the primitive Churches vvas that they administred not the Sacrament of regeneration but onely at the feast of Easter Pentecost and all the children of the church vvhich throughout the vvhole yeare through the vvord vvere mooved vvhen Easter came gave up their names and vvere the follovving dayes till Pentecost instructed in the rules of faith rehearsed the same and by their Baptisme and dying thus vvith Christ rose againe vvith him So the famous Erasmus as I find him quoted in his annotations upon the 5. of the Romanes affirmes that baptizing of children vvas not in use in Pauls time And our Doctor Feild in his learned Treatise of the Church p. 729. affirmes that many very anciently vvho vvere borne of Christian parents besides those vvho vvere converted from Paganisme put of their Baptisme a long time insomuch as some vvere elected Bishops before they vvere baptized as vve read saith he of Ambrose to proove which hee quotes Ruffinus lib. 2. cap. 11. But to come more particularly to a few antient and authentique proofes with which I shall content my self Hee that shall read Iustin Martyr who lived about Anno 150. and is beleeved to have bene converted to Christ within 30. yeares after the Apostle Iohn when it is credible also very many were living who had bene frequent auditors of the Apostles hee I say who should consider in secunda pro Christianis Apologia the description he makes of the manner of Christian Baptisme would surely not pick out of it the Baptizing of Infants as the most usuall and ordinary practise of those times its worth the relating at large being of so great Antiquity I vvill novv tell you sayes he hovv vve dedicate our selves to God being renevved by Christ least if vve should have past by this vve should seeme to deale malignantly and dissemblingly in this discourse vvho ever have bene persvvaded have beleeved that those things are true vvhich are delivered and spoken by us and have ingaged themselves to live accordingly they are taught to pray vvith fasting and to beg of God the remission of all their past sinnes vvee also praying and fasting vvith them then they are brought to us vvhere there is vvater and in the same manner of regeneration vvith vvhich vvee are regenerated they are regenerated for in the name of our Lord God the parent of all things and of our Saviour Iesus Christ and of the holy Spirit they are then vvasht vvith vvater Nor is it any prejudice to this testimony by which as by way of Apologie the regular and ordinary way of Baptisme is declared that I find him quoted by some as owning infants Baptisme for as much as they say in a treatise which goes under his name which whether it be his or no is doubted by all men and particularly by Bellarmine himself who yet is willing enough to make use of it and therefore not of that authority as the quotation I bring hee gives a knite of infant Baptisme by considering in a word or two the conditiō of those children who dye baptized and of them who dye