Where Peter upon Cornelius and his Companies believing and receiving the Holy Spirit said Can any man forbid Water that these should not be baptized which have received the Holy Ghost as well as We And he commanded them to be baptized Fourthly The Church of Philippi Philippi Acts 16.14 It is said That Lydia a Worshipper of God heard us whose Heart the Lord opened that she attended unto the things that were spoken by Paul and was baptized and her houshold And Verse 32. They said unto the Ialour believe in the Lord Jesus Christ and thou shalt be saved And they spake unto him the Word of the Lord and to all that were in his house 33. And he was baptized he and all his straightway 34. â—elieving in God with all his House Where you have two Families baptiâ—ed but no Child mentioned in either but only such who were capable to hear the Word of the Lord and to believe the same Fifthly The Church at Coloss Coloss Col. 2.10 11 12. Where the Apostle asserts that that Church at Coloss was buried with Christ in Baptisme wherein they were risen with him through the faith of the operation of God who hath raised him from the dead Which cannot be truly said of any but professed believers Sixthly Concerning the Church at Corinth Corinth it is said Acts 18.18 And Crispâ—â— the chief Ruler of the Synagogue believed on the Lord with all his House and that many of the Corinthians hearing believed and were baptized and in 1 Cor. 1.13 Paul tells the Church at Corinth That they were not baptized in his name And in 1 Cor. 12.13 That by one Spirit they were all baptized into one Body viz. That they were joyned to the Church by baptisme of whom it is said 1 Cor. 14.2 That they kept the Ordinances as they were delivered to them Seventhly of the Church of Rome it is written Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him in Baptisme into Death Eighthly of the Church at Galatia Galatia Gal. 3.26 27. For ye are all the Children of God by Faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ And lastly of the Church at Ephesus Ephesus it is Recorded Acts 9.1 2 3. That Paul having past through the upper Coasts came to Ephesus and finding Disciples said unto them Have you received the Spirit since you believed and they said No c. And he said unto what were you baptized c. By which Scriptures it manifestly appeareth that the New Testament Churches were formed only of baptized believers wherein we neither find one Ignorant Babe nor one unbaptized person a Member And that Infants have as little right to be admitted into the Church and esteemed Members thereof or to partake of the spiritual Ordinances therein as they have to that initiating Ordinance Baptisme It may further appear if you do but consider how incongruous it is to Reason and sense to imagine that little Children are any way concerned as Church-Members either in the Dedications of the Epistles sent to the Churches or in the Epistles themselves Sect. 2 First In the Dedications and Directions of the Epistles as first that to the Church of Rome Rom. 1.7 Directed to the beloved of God called to be Saints and whose Faith was spoken of through the whole world But can that be said of any Infant And secondly those Epistles to the Corinthians are they not also directed to those that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord and theirs enriched with all utterance and Knowledge c. But what Ignorant Babe could be concerned therein And thirdly that Epistle written to the Church at Ephesus Is it not to the Faithful in Christ the chosen adopted abounding in Wisdome and Prudence But what poor silly Babe could be intended thereby And Fourthly In the Letter directed to the Church at Philippi Is it not to all the Saints in Christs Jesus who have had their fellowship in the Gospel from the first day till then Philip. 1.1 But how can that be said of any Child And fifthly those Epistles inscribed to the Church at Thessalonica were they not to such as did abound in Love Faith Hope Patience that received the word in much affliction and joy in the Holy Ghost c. 1 Thes 1. 2 Thes 1.3 But what Patience Love or Hope can be attributed to silly Children And lastly those seven Epistles written to the Asian Churches wherein several Graces are commended and s ns reproved and threatned and every one that had an Ear commanded to hear what the Spirit said to these Churches But how could there be one Child concerned therein The Church of England Church of England in their 19th Article do acknowledge that the Visible Church is a number of Christians by profession Dr. Owen gives a description of a Gospel-Church Dr. Owen in his Catechisme about New Testament Worship P. 89. tells us That a Gospel-Church is a society of Persons called our of the World or their Natural worldly state by the administration of the Word and Spirit unto the obedience of the Faith or the Knowledge and Worship of God in Christ joyned together in an Holy band or by special agreement for the exercise of the communion of Saints in the due observation of all the Ordinances of the Gospel Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 14.15 Heb. 3.1 James 1.18 Rev. 1.20 1 Pet. 2.5 Eph. 2.21 22 23. 2 Cor. 6.16 17. And again in Page 106. As the Apostles in their Writings do ascribe unto all the Churches and the Members of them a Participation in this effectual Vocation affirming that they are Saints Called Sanctified Iustified and Accepted with God in Christ for which he again cites the foregoing Scriptures so many of the Duties which are required of them in that Relation and condition are such as none can perform to the Glory of God their own benefit and the edification of others the â—nds of all obedience unless they are partakers of this effectual Calling 1 Cor. 10.16 17. 1 Cor. 12.12 Ephes 4.16 Mr. Baxter in his 10th Argument to Mr. Blake Mr. â—ax hath these words very significant to our purpose viz. Paul calleth all the baptized Church of Corinth justified None that profess not a justified Faith are called justified therefore none such should be baptized The Major is proved out of 1 Cor. 6.11 Ye are Waâ—hed ye are Sanctified ye are Iustified in the Name of the Lord Jesus and by the Spirit of our God To which he adds I confess it is sad that good men should be so unfaithfull to the Truth which is so pretious and is not their own and which they should do nothing against but all they can for iâ— Secondly
description he makes of the Christian Baptisme and the manner that Christians were admitted after it into the Churches of Christ in those days can hardly I presume pick out any good warranty for Infants Church-membership or Baptisme out of the same CENTURY III. IN this Third Century they say as to the Rites of Baptisme in the Asiatick Churches they have no Testimony as to any Alteration but concerning the Affrican Churches they give some account and of the great corruptions creeping into the Church respecting this Ordâ—nance of Baptisme at least in Opinion though as to practice they say they cannot give any particular Instance both as to subject time manner and ceremonies Cent. 3. c. 6.123 124 125. Tertull They tell us That Tertullian in his Book de Baptismo opposeth himself by several Arguments at large to some that asserted Infants Baptisme affirming That the Adult were the only proper subjects of Baptisme because saith he fasting confession of sins prayer profession renouncing the Devil and his Works is required from the Baptized Mr. Bax. Mr. Baxter is pleased to give us this farther account of Baptisme in this Age in his Saints Rest Part 1. c. 8. Sect. 5 in these words viz. That Tertullian Origen and Cyprian who lived saith he in the second and third Centuries do all of them affirm that in the Primative times none were bapâ—ized without an express covenanting wherein they renounced the World Flesh and Devil and ingaged themselves to Christ and promised to obey him And again he is pleased to tell us in his defence of the Principles of Love P. 7. in these words That he knew that in the days of Tertullian Nazianzen and Austin Men had liberty to be baptized or to bring their Children when and at what age they pleased and that none were forced to go against their Consciences therein And that he knew not that our Rule or Religiâ—n is changed or that we are grown any wiser or â—eâ—â—â— then they Eusebius Eusebius Lib. 6. Hist Eccles saith That Origen was appointed by Demetrius to be at Alexandria a Catichist that is a Teacher of those that were Disciples and Scholers in the faith which Office before his time after the Apostles Plautius and Clemens did execute whose Disciples he saith were Plutarch â—erenus Heraclus and Heron and that a Woman after she was Baptized with Water was as a Martyr put to Death and Baptized with fire for Christs sake after Origen Heracles and after him Dâ—onysius taught in the said School of Alexandria those that were to be instructed in the faith before Baptisme And again in Lib. 7. Chap. 8. There was with us a Brother which believed who being present amongst those that were to be Baptized and heard how they were Questioned and how they answered came weeping to me and desired of me to be cleansed and washed by Christian Baptisme CENTURY IV. IN this Age they tell us That it was the Universal practice to Baptize the Adult upon profession of Faith and for which they give us several Authorities out of the learned Fathers and Councils at that time some whereof you have as followeth Athan. Athanasius contra Arianos Our Saviour saith he did not slightly command to Baptize For first of all he said Teach and then Baptize that true Faith might come by teaching and Baptisme perfected by Faith Hillary Hillary Lib. 2. de Trinitate The Lord hath commanded to baptize upon the Name of the Father the Son and the Holy Ghost that is upon Confession of the beginners the only begotten and him that was given And farther the said Hillary prayeth thus to God O living Lord preserve my Faith and the Testimony of my Conscience so that I may always keep what I have confessed in the Sacrament of my Regeneration when I was Baptized in the Name of the Father Son and Holy Spirit namely that I may worship thee O God our Father with thy Son and stir up thy Holy Spirit in me which proceedeth or goeth out from thee And again saith That all the Eastern Churches did only Baptize the Adult Basil Basil contra Eunomium Lib. 3. Must the faithfull be sealed with Baptisme Faith must needs precede and go before And in his Exhortation to Baptisme saith that none were to be baptized but the Catachumens and those that were duly instructed in the faith Gregory Nazian Gregory Nazianzen in his Third Oration saith That the Baptized used in the first place to confess their Sins and to renounce the Devil and all his Works before many Witnesses And again That none were baptized of old but they that did so confess their sins and how dangerous it was headily and without due preparation to partake thereof He therefore adviseth That the Baptisme of Infants be defer'd till they could give an Account of â—heiâ— Faith as Dr. Taylor p 239. Ambrose Ambrose saith in his Third Book de Sacramentis c. 2. That the Baptized did not only make Confession of his Faith but was to desire the same And in his Second Book de â—piritu Sancto In our Sacrament saith he there are three Questions propounded and three Confessions made without which none can be washed Arnoâ—ius Arnobius in Ps 146 Thou art not first saith he baptized and then beginnest first to affect and embrace the faith but when thou art to be baptized thou signifiest unto the Priest what thy desire is and makest thy confession with thy moâ—th Jerom Jerom. upon Matthew saith The Lord commanded his Apostles that they â—â—ould first Instruct and Teach all Nations and afterwards should baptize those that were instructed in the Mysteries of the Faith for it cannot be saith he that the Body should receive that Sacrament of Baptisme till the Soul have before received the true Faith Jerom Jerom. saith That in the Eastern Churches the Adulâ— were only Baptizâ—d in his Epistle against the Errors of John of Jerusalem And again in his Epistle to Pamachius saith That they are to be admitted to Baptisme to whom it doth properly belong viz. those only who have been Instructed in the Faith Decrees of Councels IN the 4th Council of Carthage it was determined C. Carth. That whoever was to be baptized should give in his Name and that then after due Examinations and Preparations Baptisme was to be administred Magd. Cent. 4 c. 6. 417. C. Laodi In the Council of Laodicea in their 46. Canon it was determined that the baptized should Rehearse the Articles of the Creed Magd. Cent. 4. 418. C. Neo. In the 6. Canon of the Council of Neocesaria It is said That Confession and free choise was necessary to Baptisme Mag. Cent. 4. 616. Grotius Grotius in his Annotations upon Mat. 19. saith That the Canon of the Synâ—â— of Neocaesaria held in the year 315. Determined that a Woman with Child might be baptized because the Baptisme reached not the fruit of the Womb because in the Confession
to go into France where he Preach't and wrought many Miracles and was afterwards martyr'd at Paris And that he wrote a multitude of Books as enumerated by Suidas and others and amongst them that famous Piece called his Ecclesiastical Hierarchy which tells us of the several Orders and Dignities of the Clergy Rites Services and Sacraments of the Church and among them acquaints us of the baptizing of Infants which he tells us he received from his Prefectors as an Ancient Apostolical Tradition with the additional Rites belonging thereto of Consecration Consignation Confirmation Chrysme Exorcism which he affirms were all in use in the Apostl's time As Magdiburg Cent. 1. p. 625. which was they tell us also learnedly refuted by Erasmus c. especially by Laurentius Valla who observeth that none of either the Greek or Latin Fathers or Church-Historians do so much as mention him or any of his Works Neither Eusebius Origen Chrysostom Epiphanius or Gregory Nor that Jerom who gave a Catalogue of all the eminent Writers takes the least notice of him and how ridiculous and contradictious his lying Stories are about Monkery and the Clergy and all the Romish Ceremonies about Baptism that had no footing in the World for several Ages after and that the Learned in his dayes supposed these Books fathered upon Dionysius in this Age were done by one Apollinarius several Ages after as the Magdib Cent. 1. p. 616. CENT II. As a further proof of Infants Baptism and the several Rites annexed thereto we have more Authorities fathered upon and pretended to be fetcht from this second Century of which the Magdiburg do give us the account viz. First The second proof is from Just Martyr's Responses The Responses fathered upon Justin Martyr the 56 whereof propounds the different condition of those Children who die baptized and unbaptized and in others affirm that Gossips Oyl and Consignation were then used in Baptism which they renounce as spurious upon many considerations Cent. 2. p. 111. Secondly Third P. Clement That of Pope Clements appointing Oyl in Baptism and also that he in his fourth Decretal Epistle affirms that after Baptism there should be Consignation viz. a signing with the sign of the Cross and Confirmation viz. a laying on of hands for the seven-fold Spirit A third is that of Pope Hyginus his appointing of Gossips or Sureties Fourth P Hyginus both in Baptism and Consecration which Decree of Pope Hyginus we have word for word out of Gratian L. Osiander Cent. 2. Lib. 2. cap. 5. viz. In Catechism Baptism and Confirmation let there be a Gossip if necessity require 5th P. Victor A fourth is that of Pope Victor who is said to confine the Catholick celebration of Baptism to Easter except some urgent necessity intervene and that they should baptize in Fonts as well as Rivers 6th P. Pius A fifth is that of Pope Pius who was much about Justin's time his Consecrating Baptisterions or Fonts to baptise in But how feigned and fabulous these are you have at large hereafter CENT III. In this Century we have two other famous Testimonies that are much lean'd upon by all sorts to prove Infants Baptism to be an Apostolical Tradition 7 Origen The first is that of Origen who in his Homelies upon Levit. and the Romans is said to affirm That the baptizing of Infants was a Tradition of the Apostles and according to the usage of the Church Century 3. p. 124. The second is that of Cyprian 8 Cyprian in an Epistle said to be writ to one Fidus a Priest who herein is supposed to deliver it to be his and the Opinion of 66 Bishops that Children should be baptized at any time in opposition to Fidus his confining it to the eighth day after the manner of Circumcision both which Authorities you have at large examined afterwards Tertullian in this Century gave several Arguments against Infants Baptism whereof you have a particular â—ccount hereafter Many were the corruptions about Baptism The Corruptions about Baptism creeping in in this Age. that in this Age were creeping in as the confining Baptism ordinarily to be performed by a Bishop Mag. Cent. 3. p. 123. Limiting the time to Easter and Whitsontide 129. altering the Form from Dipping to Sprinkling and the place from Rivers and Fountains to Baptisterious with divers superstitious Rites as p. 125 126. Though they tell us with all p. 125. That they do not find by any Authentick Testimony that any one person was actually baptized in this manner and form this Age whereby it may be conjectured that their corruptions were more in the Notion than Practice which though afterwards câ—me all of them to be in use CENT IV. By the Decrees that pass'd in several Councils in this Age viz. that of Carthage Neocasaria Laodicea c. holding out the necessity of Confession and Profession before Baptism already in the former History mentioned As also by those famous Instances of so many of the eminent Persons of this Century born of Christian Parents that were not baptized till aged before expressed It doth manifestly appear that Infants Baptism was neither esteemed an Apostolical Tradition nor so much as in use the greatest part of this Century either in the Latin or Greek Church In the latter end of the fourth Century Infants Baptism practised It is true towards the latter end of this Century it is said That in some parts of Africa they did baptize Children as Magdiburg Cent. 4. p. 415. And that some of the Greek Church did begin to approve it also Greg. Nazianzen who by Perkins is placed 380. is said in his fortieth Oration to admit Infants to be baptized in case of necessity being in danger of death that they may not miss as he sayes of the common Grace but gives his Opinion of others that they should stay longer that they might be instructed and so their Minds and Bodies might be sanctified Jerom that by Helvicus is placed ten years after him 390 is said to incline to it also after Origen and Cyprian Many are the corruptions fetch'd from this and that former Age Lying forgeries about the baptism of Constantine by the Papists and not a few of them fathered upon Constantine in his Baptism which they say was done at Rome in a Baptisterion by P. Silvester and administred with all the Romish Rites of Consecration Consignation Chrysm Exorcism Albes Ringes Donation c. how Constantine was first miraculously cured thereby of his Leprosie and the great Donation he gave the See Apostolick and the acknowledgment to their Universal Bishoprick all held forth in an Edict said to be writ with Constantine's own hand and fairly kept in the Vatican Library writ in Letters of Gold as saith Du Plessis in his Mystery of Iniquity yet all a notorious forgery and cheat Constantine being Baptized at Nicomedia and not at Rome and not by P. Silvester who was dead fifteen years before neither had Constantine
for God and the Shoulders anointed to be inabled to bear God's burden After Baptism the Neck must be anoynted with Chrisme that the mind may be better disposed for God and holy contemplation which by Chrism is signified being made of shining Oile and healing sovereign Balsome They must be endewed with white Garments to hold forth that Innocency which is received in Baptism as well as the Glory which they are to pertake of at the Resurrection And a burning Taper put into the hand that the Word of God may be a light to his Feet Gulielmus saith That as to the form of Baptism the Virgin Mary A blasphemous addition is to be added to the Father Son and Holy Spirit viz. I Baptize thee in the name of the Omnipotent Father Son and Holy Spirit and the blessed Virgin Mary 419. Thom. saith there are seven Sacraments 7 Sacraments viz. Baptism Confirmation Eucharist Penance Extream-Vnction Order and Matrimony Two whereof viz. Baptism and the Eucharist were instituted by Christ and the other five by the Apostles as Alexander 406. Which seven Sacraments were after confirmed by the Councel of Trent with Anathema to those who should deny them When and by whom Tyths first granted Pope Gregory X. was the first in Anno 1271. granted Tythes to the Churches Those that opposed and witnessed against Infants Baptism and other Popish Superstitions in this Age were the Albigenses and Aumionenses Magdeburg Cent. 13. P. 554 c. CENT 14 15 16 17. That the Baptizing of Infants with all the Rites and Ceremonies still continued especially in the Romish Church we need not question when we read the Canons of the Council of Trent which was called on purpose as to establish their old Superstitions and Idolatries so to suppress the Light and Truth that especially did shine in the Empire In which Council which ended 1564. we have the following Canons The Canons of the Council of Trent about Inf. Bapt. In the 5th Session about Original Sin in the 4th Canon It was Decreed That they who shall deny Baptisme to young Children from their Mothers Womb for the taking away Original Sin Let them be accursed Os 16 Cent. c. 60 380. In the 7th Session about Baptism in the 13 Canon It was Decreed That whosoever puts not young baptised Children amongst the faithful or saith they must be re-baptised at the years of discretion or that it is better to omit their vaptism till then Let them be accursed And in the 14 Canon It was decreed That whosoever shall say that baptised Children when they come to Age ought not to be enjoyned to ratifie the promise made in their name but to be left to their will if they refuse Not compelling them to Christian life but denying them other Ordinances Let them be accursed In the 3 Canons about Confirmation it was Decreed That whosoever said It was an idle Ceremony not a Sacrament properly or that it was formerly used that Children might give an account of their faith 2. That to give vertue to Chrysome was tâ— wrong the Holy Spirit 3. Thaâ— every simple Priest is the ordinary Minister for confirmation and not thâ— Bishop only Let them be accursed Os 16 Cent. pag. 417. And as a standing Rule to justifie themselves in their Determinations they conclude and Decree A blasphemous Decree That their Traditions should bâ— observed Pari Pietatis affectu with the same pious affection with the Holy Scriptures Charl. V. his Interim In that Instrument called the Interim That Decretal of Charles the Fifth made till the Councels Canonâ— could be perfected it was determined That young Children by the faith and confession of the Sureties should be Baptised And that all Ancient Ceremonies that pertained to the Sacrament 〈◊〉 Baptisme should be continued as Exorcisme Chrysme c. Osiander p. 482. Among the many Aâ—â—â—christian oppressions the Princes of Germany exhibited to the Pope from their Convention of Norimberg they complained oâ— that of baptizing Bells wherein they say The Suffragans have invented Baptizing of Bells complained of by the Princes of Germany that no other but only themselves may Baptize Bells for the Lay-people Whereby the simple people upon their affirmation do believe That such Bells so baptized will drive away evil Spirits and Tempests Whereupon a great number of God-fathers are appointed especially such as are rich which at the time of the baptizing holding the Rope wherewithal the Bell is tyed the Suffragan speaking before them as is accustomed in the baptizing of young Children they altogether do answer and give the name to the Bell the Bell having a new name put upon it as is accustomed to be done to the Christians after this they go to sumptuous Feasts whereunto also the Gossips are bidden that thereby they may give the greater reward to the Suffragans their Chaplins and Miâ—â—sters whereby it happeneth oft-times that even in a small Village an hundred Florins are consumed in such Cristenings which is not only superstitious but contrary to Christian Religion a seducing of the simple People and meer Extortion Wherefore such wicked unlawful things are to be abolished Fox's Acts and Monum 990. Pius the Fifth baptized the Duke of Alva 's Standard Standard Baptized and called it Margaret Dr. Morison de Depra Bel. p. 24. The German Protestants about Infants-Baptism Luther August Confessâ—oÌ„ The Lutherans in their Augustan Confession made 1530. do declare That Baptism is necessary to Salvation That Gods Grace is conferred thereby That Children ought to be baptised who by Baptism are dedicated and received into the grace and favour of God condemning the Anabaptists who deny Baptism to Children and who affirm that Children without Baptism may be saved Osiand 16 Cent. p. 153. In the Smalkald Articles 1536. the Lutherans say In the Smalkald Articles Concerning Infants we teach that they are to be baptized For inasmuch as they do belong to the promised Redemption made by Iesus Ehrist the Church ought to baptize and to declare the promise to them Osiand Cent. 16. p. 278. In the Conference betwixt the Calvinists and Lutherans at Mumpelgartens 1529. In the Conference at Mumpelgart It was agreed that Baptisme came in the room of Circumcision and that the Children of the Christians are to be Baptized Osiand Cent. 16. 1020. Though about the Ground of Baptizing them they differed The Lutherans affirming that they had a proper and peculiar Faith to intitle them thereto The Calvinists asserting they had none but ought to be baptized by vertue of the Faith of the Parent in Covenant In the Book of Concord In the Book of Concord 1580. by the Lutherans They agree that the Tenets of the Anabaptists are to be renounced that say Infants are not to be baptized because they have no use of reason Osiand 16 Cent. p. 254. The English Protestants about Infants Baptism In the Reformation begun in Edward the Sixth time In the
London going to a Dispute about infants-Infants-Baptism told his friend He was going to hear a Miracle viz. Infants Baptism to be proved by Scripture And the Ground and Reason why they do so firmly own this Truth to the Protestants upon that subject is but the better to inforce and introduce their many other Traditions there being nothing else for that But whereas some object That Bellarmine and others do also bring Scripture for it Becan Becâ—n Lib. 1. c. 2. Sec. 24. answers That some things may be proved out of Scripture when the Churches sence is first heard about the Interpretation thereof for so he saith it is concerning Infants Baptism which is proved from John 3.5 Except a man be born of Water and the Spirit c. But the sense whereby to prove it it only manifest by Tradition And it is confirmed in the Canon Law and Schoolmen That Infants-Baptism was not reckoned perfect till the Bishop laid on hands which was called Confirmation viz. of the imperfect Baptism in Infancy and therefore saith Caistans Caistans secundum Jewel That an Infant wanting Instruction in the Faith hath not perfect Baptism Tom. prec p. 86. Dr. Field Dr. Field Lib. 4. P. 375. saith That infants-Infants-Baptism is therefore called a Tradition because it is not expresly delivered in the Scriptures that the Apostles did baptise Infants or that they should do so The Oxford Divines Oxford Divines in a full Convocation Jan. 1647. say That without the consentaneous judgment and practice of the Universal Church they should be at a lâ—ss when they are called upon for proof in the point of Baptizing Infants Mr. Tombes Dr. Prideaux Dr. Pridâ— Controv. Theol. Sec. 392. Infants Baptism saith he rests upon no other Divine right than Episcopacy viz. Diocesan Episcopacy in use in these Nations Mr. Baxter Mr. Baxter in Defence of the Principles of Love p. 7. saith That the Anabaptists are Godly men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintained That it is not determined in Scripture but dependeth upon the Tradition of the Church Though he saith he is of another mind himself To which many more might be added to prove to you That Apostolical Tradition for want of Scripture hath been urged as the principal and first ground of this Practice And not only for this but for all other Rites and Ceremonies as well those that have been already declared as Chrysme Exorcisme Consignation and innumerable more as those that have not yet been heard of or declared for as a late learned Author excellently observes That the Papists Dr. Owen in point of Tradition do herein very much exceed the Jews those old Tradition mongers who so made void the Law of God in their days by it For they tell us plainly that now their whole Oral Law is written and that they have no reserve of Authentick Traditions not yet declaâ—r'd But here the Romanists saith he fail us for although they have given us heaps upon heaps of their Traditions yet they plead that they have still an inexhaustible treasure of them laid up in their Church-stores â— breast of their Holy Father to be drawn forth at all times as occasion shall require And which Principle hath been the means of their Apostacy and is the great Engin whereby they are rendered incurable therein Dr. Owen his Proleg P. 67. Dr. Taylor D. Taylor P. 237. argues so fully and strenuously upon this point of Tradition that I cannot pass him by who saith Tradition by all means must supply the place of Scripture and there is pretended a Tradition Apostolical that Infants were baptized But at this saith he we are not much moved For we who rely upon the written Word of God as sufficient to establish all true Religion do not value the allegation of Tradition And however the world goes none of the Reformed Churches can pretend this Argument for this Opinion Because they who reject Tradition when it is against them must not pretend it in the least for them but if we allow the Topick to be good yet how will it be verified For so far as can yet appear it relies wholly upon the Testimony of Origen for from him Austin had it Now a Tradition Apostolical if it be not consigned with a fuller testimony than of one person whom all other Ages have condemned of many Errors and whos works saith Erasmus are so spurious that he that reads them is uncertain whether he read Origen or Ruffinus Therefore will obtain so little reputation amongst those who know that things have upon greater Authority been pretended to be received from the Apostles but falsly that it will be a great Argument that he is ridiculous and weak that shall be determined by so weak Probation in matters of so great concernment But besides that the Tradition cannot be proved to be Apostolical we have very good evidence from Antiquity That it was the Opinion of the Primitive Church That Infants ought not to be Baptized which saith he is clear in the Canon of the Council of Neocaesarca which he mentions at large in the original Greek Determining that none ought to be baptized without giving an account of their Faith and desiring the same That tie Traditons for Inf. Bapt. are fabulous Thus far Dr. Taylor In the next place we shall give you some account of the insufficiency and weakness if not the wickedness of those first Authorities that have been leaned upon to prove this Practice to be an Apostolical Tradition and which appearing fabulous all others depending upon the same necessarily fall to the ground whereof you have four or five of the principal of them and which may be useful to the Protestants whatever they are to the Papists viz. The first and earliest we meet with to prove Infants-Baptism to be an Apostolical Tradition is that of Dyonisius the Arâ—opagite mentioned already P. 109. quoted by Bellarmin Tom. 3. Lib. 8. Cassander in his Book de Bapt. and many other learned Papists for Authentick proof that Infants-Baptism was Apostolical out of his Ecclesiastical Hiâ—rarchy c. But that this was a piece of Forgery put upon the world may yet further more fully appear to you in that which followeth viz. This Dionysius the Areopagite living at Athens Dionysius Areopag who some will have to be Bishop of Corinth though Eusebius calls him Bishop of Athens for you must know according to Eusebius and Dorotheus all men of Name in the New Testament must be Bishops of some place or other and therefore they can tell you not only the Names of the seventy Disciples but what Bishopricks each did belong unto Now this Person being an Athenian must be supposed to be a learned Greek Philosopher and therefore upon none more fitly in this Age could be fathered all those Philosophical Tracts that are put upon him and amongst which you have two of
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
what purpose is this coming forth in a point so controversal at this juncture where there is more need of Healing than Dividing Subjects To which I reply Answer That if Paul useth so powerful an Argument from one Baptism Eph. 4. to press Vnion and Peace then if there hath been another Baptism set on foot in opposition to it that must needs be a Make-bate with a witness it being no less than an Error in a Foundation Nay that which doth assert two Foundations and two Principles And if so Then what more hopeful Endeavours can there be put forth to effect Peace than to discover remove such a Rock of offence by Delivering from the false and Recovering to the true and one Baptism which doth not only heal the Division betwixt the Baptist and Poedobaptist but the Poedobaptists amongst themselves who are as you have heard at so great odds in the point and so sollicitous as Mr. Baxter tells us in a Practical of such Concernment Without which there being such an Error in the Principle such a Foundation of Antichrist held fast all Exhortations to Vnion viz. in Church-fellowship and Communion will signifie little Therefore let the cause be removed the bone of contention taken away the peaceable effects necessarily follow A faithful Pleading and Pressing whereof is the upright design of this Vndertaking and is therefore with the more Faith and Confidence recommended to the Blessing of God and to the Hearts and Consciences of all Sincere Vpright Ones that desire to keep the Commandments of God and the Testimony of Jesus Christ With this earnest Desire and Expectation that the Candid Ingenuous Reader however contrary-minded will overlook what of frailty and weakness he may take notice of which may be too much and eye principally the Design Drift and Scope thereof And that if by the multitude of Quotations through so antient a track he finds any particular mistake misquotation or misapplication that he will not so dwell or insist upon it to reject the Truth of all the rest that are full and clear without exception which is the way that Carpers and Sophisters take and the method that Papists have all along taken in Reply to our Protestant-Writers Though this withal I can assure you that I have not willingly given any such occasion But have either transcribed the Authorities from their own Works or from some Authentick Writers that have so done and especially from the Magdiburgensian History so much esteemed amongst the Protestants and whereof I shall be accountable to any judicious Enquirer that may doubt the truth hereof Though by the the way it must be remembred That all Humane Authority urged from Antiquity is at best but Argumentum ad Hominem It being Scripture-Authority only that is of Divine force and as coming from God can oblige the Conscience Therefore if you will but please before you make up your Judgment and pass the Definitive Sentence to read the whole and laying all parts together weigh them with an impartial mind in the Ballance of the Sanctuary you will find I doubt not That as no Ordinance of Jesus Christ is more fully and clearly asserted from the Scripture founded with greater Wisdom and Righteousness or of more excellent Use to the Church than that of Believers Baptism however it hath been contemned nick-named and reproached So no Invention of Man or Innovation of Antichrist hath been more pernicious either to the Church or World or founded upon less of Reason Righteousness and Truth than that of Sprinkling Infants though it hath so long and so currently past for Christs Ordinance of Baptism Lastly If any shall be offended at this Witness though thus made good by a seven-fold Demonstration twice told Let thâ—m know that the Providence of God hath so ordered as they 'l find herein that they cannot oppose it without opposing and contradicting themselves there being scarce one Argument in the whole Book that is not substiantially confirmed by some eminent men of their own Amongst several Mistakes committed by the Press the Reader is desired to correct these following some whereof alter the sense viz. PAge 29. Line 15. Read or Church P. 30. l. 18. r. and respective l. 19. none for man l. 22. r. Body of Christ P. 50. l. 2. r. of Infants Bapt. P. 72. l. 4. r. by for tâ— P. 86. l. 14. r. that P. 94. l. 24. r. uncapable P. 129. l. 19. r. the name P. 134. dele rather P. 145. l. 17. r. new Garment P. 151. l. 4. r. for P. 152. l. 23. r. know that P. 191. l. 22. r. intail P. 229. l. 8. r. Generations p. 271. l. 12. r. them P. 276. l. 16. r. conform to P 285. l. 15. r. Lanifrank P. 287. l. 18. dele for P. 296. l. 18. r. Manichean P. 307. l. 12. r. â—ppositions In the Postscript p. 41. l. 13. r. contemptious traducing p. 50. l. 1. dele which p. 51. l. 19. by the Church The Contents of the whole The Book consists of Two Parts the first proving Believers The second disproving Infants Baptism under these two Heads 1. That the Baptising of Believers is only to be esteemed Christs Ordinance of Baptisme 2. That the Baptising of Infants is no Ordinance of Jesus Christ The first whereof is proved in seven Chapters viz. 1. From Christs positive Institution and Commission commanding it P. 1. 2. From the Apostolical Doctrines and Precepts teaching it p. 6. 3. From the Examples of Primitive Saints practising it p. 9. 4. From the Spiritual Ends in the Ordinance enjoyning it p. 15. 5. From the New-Testament-Dispensation requiring it p. 35. 6. From the Constitution of all the Primitive Churches confirming it p. 39. 7. From the Testimonies of Learned Men in all Ages since Christ witnessing to it p. 55. The second is also made good in seven Chapters more viz. 1. From the Scriptures total Silence as to any Precept or Practice to warrant it p. 97. 2. From the Silence of Antiquity it self as to any practice of it for 300 years or the imposing of it for at least till 400 years after Christ p. 107. 3. From the erroneous Grounds both as to fabulous Traditions and mistaken Scriptures pretended for it p. 151. 4. From the Change and Alteration of the Rite and Ceremony it self of Dipping the whole Man into Sprinkling a little Water on the Head or Face p. 232. 5. From the Nullity and utter Insignificancy of it as to any Gospel-Ordinance p. 253. 6. From the Absurdities and Contradictions of it p. 261 7. From the eminent witness born against it all along p. 269. The Examination of the Stories about Thomas Munzer and John a Leyden p. 318. With the History of the Antiquity of the Christianity of the Antient Britains and Waldenses And a Postscript in Answer to Mr. Bunyan Believers Baptisme Proved CHAP. I. Wherein the Baptism of Believers is proved to be the only true Baptism I. From Christ's positive Commission from Christs positive
and are all one in Christ and Abrahams Seed according to Promise A seventh End of Baptisme is Seventh End entrance into the Visible Church that the Baptized person may orderly thereby have an entrance into the visible Church and have a right given him to partake of all the Ordinances and Priviledges thereof For as Circumcision of old was the visible door of entrance into the Old testament-church and so essentially necessary thereto that without it none were esteemed either Church Members or were to Partake either of the Passover or of any of the Priviledges thereof all without being called the Uncircumcision So also was Baptisme such a Door and Visible entrance into the New-testament-church that none were esteemed Members thereof or did partake of its Ordinances before they were baptized being so Gods Hedge and Boundary that others were esteemed without And therefore as Christ had laid down the Order in the Commission first to teach then to Baptize and then to teach them all things viz. in the place of teaching his School or Church So did they practice accordingly as we read Act 2.41 42. Where after Peter had taught them it is said That they who gladly received his Word were bapt zed and the same day there was added unto them 3000. Souls and they continued stedfastly in the Apostles Doctrine fellowship and breaking of Bread and Prayer So that after Baptisme not before the Believers were said to enjoy and partake of all the Church Priviledges And which is Christs directory and Standard for Rule and Order to the end of the world The Church of Corinth were said 1 Cor. 11.2 to have kept the Ordinances as they were delivered to them And it was the Apostles joy and rejoycing to see the Order and Faith of the Saints Col. 2.5 And therefore it is said 1 Cor. 12.13 That by one Spirit we are all baptized into one body whether we be Jews or Gentiles Bond or Free and have been all made to drink into one Spirit viz. The same Spirit of Faith Regeneration and Holyness which gives right to Baptisme orderly lets into the Body and Church and so admits also unto the Supper which is the received sense of most interpreters upon the place And by this Order believers were said to be baptized into Christ and to be implanted together with him Rom. 6 3 Gal 3.27 For as publick Officers are invested into their trust by some external solemnity that passeth upon them at the time of their installment And as the Husband and Wife enter into their Relation by some solemn act done at the time of their Marriage Or as a Corporation by some publick act done doth receive its Members at their Enfranchisement Even so according to the import of these Scriptures mentioned do Men and Women receive that Relative being which they have in Christ and as Visible Members of that Spiritual â—orporation wherein Christ is Head and Chief from that solemn act of being baptized into him And as the Officer is not invested with his Authority Or Husband and Wife with that Power over each others Bodies as 1 Cor. 7.4 nor any Members with the Immunities of the Corporation by any prequalifications or actions preparatory thereto 〈◊〉 that be acted and done by way of Solemnity which immediately invests them with their several Respectâ— and Capacities In like manner mâ—n are to â—e esteemed capable of those priviledges which visibly do belong to the body of the Church upon the account of any precedaneous Qualification or Action whatsoever until first they have past through those spiritual solemnities in Baptisme upon which they are invested with the denomination and visible priviledges which belong in common to the Members of Christs Mystical body Which Order of Christ hath had such a sanction upon it that all or for the most part all that have profest Christianity whether Papists Prelatists Presbyterians or Independents have owned the same not communicating in the Supper with any they judged unbaptized In a word Baptisme hath been called of old amongst the Ancients and not without Reason Janna Sacramentorum the Gate of the Sacraments whereof they gave this Reason In all respects the Order of the Mystery is kept that first by Remission of sins a Medicine be prepared for their wounds and then the Nourishment of the Heavenly Table be added Ambrose Ambrose Which Truth is further witnessed unto and confirmed by the following Testimonies viz. Justin Martyr Justin Martyr in secunda Apologiâ pro Christianis speaking of the Lords Supper to which the new baptized person is admitted saith This food we call the Eucharist to which no man is admitted but only he that believeth the truth of our Doctrine being washed in the Laver of Regeneration for Remission of sins c. Vrsinus Vrsinus in his Catechisme Baptisme is a Sacrament of entrance into the Church whence it cometh that the Supper is presented to none except first baptized The Assemblies Catechisme â—ssemâ—lies Catechisme Baptisme say they is a Sacrament of the New Testament ordained by Jesus Chriâ—t not only for the solemn admission of the party baptized into the Visibit Church But c. Mr. Bax. Mr. Baxter in his plain Scripture proof p. 24. As a Souldier before Listing and a King before Crowning and taking his Oath so are we Church-Members before Baptisme But as every one that must â—e admitted solemnly into the Army must be admitted by Listing as the solemn engaging sign So every one that hath right to be solemnly admitted into the Visible Church must ordinarily be admitted by Baptisme proved thus If we have neither Precept nor Example in Scripture since Christ ordained Baptisme of any other way of admiting Visible Members but only by Baptisme then all that must be admitted Visible Members must ordinarily be baptized But since Baptisme was instituted we have no Precept or Example of admitting Visible Members any other way but constant Precept and Example for admittance this way Therefore all that must be admitted Visible Members must be baptized I know not saith he what in shew of Reason can be said to this by those that renounce not Scripture For what man dare go in a way that hath neither Precept nor Example to warrant it from a way that hath a full current of both Yet they that will admit Members into the Church without Baptisme do so I had thought to have been larger upon this Point and intended particularly to have answerâ—d a late piece of Mr. â—unions in contradiction hereto But â—eing so well replyed to by Mr. Paul in his serious Reflections so lately Printed I shall say thereto little more then what you find in the Sixth Chapter respecting the constitution of the Primative Churches Now may it not be referred to the Judgment and Conscience of the considerate Impartial Reader whether any but the believer can possibly reach or attain these Spiritual ends mentioned and how capable poor ignorant Babes are to answer
any of them and whether it is not contradictious to common sence and Experience for any to assert it For what Repentance or Faith are they capable to profess What present Regeneration can they evidence What Testimony of a good Conscience can they give in striking or keeping Covenant with God herein And how can they embrace or improve the Covenant on Gods part for Pardon Purging Justification Sanctification and Salvation And therefore is Mr. Faxter forced to confess in his plain Scripture proof p. 301. That as to the Ends of Baptisme they are rather to be fetched from the Aged then Infants and that because the aged 1. are the most fully capable Subjects 2. The most Excellent and Eminent Subjects 3. Of whom the Scripture fully speaks c. But on the contrary as for Infants Baptisme be acknowledgeth in the same place that the Scripture speaketh darkly of it Yea that it is so dark in the Scripture that the Controversy is thereby become not only hard but so hard as he saith he finds it Wherein if he hath not said more in a few words for the baptizing of Believers and against that of Infants then all his great book can answer Let all the world judge though he calls it in contradiction hereto plain Scripture Proof for Infants Church-Membership and Baptisme CHAP. V. Wherein the Baptisme of believers is proved to be the only Baptisme from the New-testament-dispensation so differing from that of the old THe Old Testament Church Fifthly from the new Testament Dispensation we find was national consisting of the Natural and Fleshly Seed of Abraham Therefore were Infants by the Ordinance of Circumcision added thereto Wherein they had a worldly Sanctuary Carnal Ordinances a Temporary Priesthood and multitude of Ceremonies The New-testament-church was by Christs appointment to be a separated people out of the Nations consisting only of the Spiritual Seed of Abraham and therefore believers upon profession of Faith by the Ordinance of Baptisme were added thereto Acts 2.31 1 Cor. 12.13 Wherein aâ— in the Spiritual house the true Tabernacle they partake of Spiritual Ordinances in Communion of Spiritual Members And by an unchangeable Priesthood do offer Spiritual Sacrifices and Worship God as true Wroshippers in Spirit and Truth And therefore upon this change you have John Baptist discharging that Priviledge of Abrahams natural Seed that admitted into the old Church from any such Rite in the new Mat. 3.9 c. telling them in express terms That now in Gospel dayes they must not say within themselves That they have Abraham for their Father viz. That they are the Children of a godly Parent No that which mâ—ght have served turn under Moses will not a vail nor must not be admitted now under Christ Nothing now but fruits meet for Repentance give right to the Bapâ—isme of Repentance and nothing short of the Spirits birth can orderly admit to Water-birth and Spiritual Ordinances And the Genuine Reason Christ himself gave to that Doctor in Israel though yet it seems ignorant of the Mystery of the new birth which only gives the right of admission into the New testament church Because saith he that which is born of the flesh is but flesh Regeneration being not entailed to Generation To which purpose therefore Dr. Owen Dr. Owen very excellently in his Catechisme about Government p. 106. Our Lord Jesus Christ hath laid down saith he as an Everlasting Rule that unless a man be born again he cannot enter into the Kingdom of God John 3.3 Requiring Regeneration as an indispensible condition in a Member of his Church a Subject of his Kingdom for his Temple is now to be built of Living Stones 1 Pet. 2.5 Men Spiritually and savingly quickned from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God Eph. 2 21 22 1 Cor. 3.16 2 Cor. 6.16 Which receiving Vital supplies from Christ its Head increaseth in faith and holiness edifying it self in love Thus far the Doctor Under the Law Ceremony Shadow Letter and Carnal Seed suited to Carnal Ordinances But when the substance and Spirit was come under the Gospel then only a spiritual Seed as most meet and suitable must attend the spiritual Worship and spiritual Ordinances Dr. Tayl. And herein doth Dr. Taylor very well accomodate this Truth P. 242. They saith he that baptize Children make Baptisme to be wholly an outward Duty a Work of the Law a Carnal Ordinance it makes us adhere to the Letter without regard of the Spirit to be satisfyed with Shadows to return to Bondage to relinquish the mysteriousness the substance and spirituality of the Gospel which Argument is of sâ— much the more consideration becausâ— under the Spiritual Covenant or thâ— Gospel of Grace if the Mystery goâ—â— not before the Symbol which doeâ— when the Symbols are consignations oâ— Grace as the Sacraments are yet iâ— always accompanies it but never followâ— in order of time And this is cleâ— in the perpetual Analogy of Holy Scripture CHAP. VI. Wherein Believers Baptisme is confirmed to be the only true Baptisme from the constitution of the Primitive Churches who were formed not of Ignorant Babes but of professing Men and Women that upon Baptisme were joyned together to observe all the Ordinances of Christ which is also further evidenced by the Dedications of the Epistles to the Churches as well as Contents of the same THe Truth whereof appears not only from the Order directed unto in Christs Commission 6. From the constitution of the Primitive Churches which as already observed requires that men be first taught in the Faith 2. That then they be baptized into the Faith And then thirdly that they be edified or taught in the Faith viz. in the place of teaching the Church or School of Christ The contemning which Order as Mr. Baxter saith is to contemn all Rules of Order Sect. 1 But also from the pattern and example the Apostles gave in observation of the aforesaid direction in planting the New Testament Churches we read of As first the Church of Jerusalem Jerusalem Acts 2.41 42. Then they that gladly received his Word were baptized and the same day there were added to them 3000. Souls The them that they were added to appear to be the Baptized Disciples mentioned Acts. 1.15 21 22. And so they continued in the Apostles Doctrine fellowship breaking of Bread and Prayers Where you have the order fully observed 1. Receiving or believing the Word 2. Baptizing 3. Church fellowship in Doctrine breaking Bread and Prayer And so in like manner you will find the self-same order was observed in all the Churches As Secondly The Church of Samaria Samaria Acts 8.12 Where it is said that when the Samaritans believed Philp Preaching the things concerning the Kingdom of God and the name of Jesus they were baptized both Men and Women but not a Word of Children Thirdly The Church at Cesarea Cesarea Acts 10 47 48.
made in Baptisme each ones own free choise is shewed from which Canon saith he Balsamon and Zoncras do infer that an Infant cannot be baptized because it hath no power to confess or choose the Divine Baptisme Dr. Taylor Dr. Tayl upon mentioning the Canon p. 238. saith It speaks Reason and it intimates a practice which was absolutely universal in the Church of interrogating the Catechemeni concerning the Articles of their Creed which is one Argument that either they did not admit Infants to Baptisme or that they did prevaricate egregiously in asking questions of them who themselves knew were not capable of giving answers And in farther assurance and confirmation of this great truth you have most remarkable Instances of several of the Most eminent Persons of this Century that were not baptized till aged though the Offspring of believing Parents viz. Basil Gregory Nazianzen Ambrose Chrysostome Ierom Austin Nectarius Constantine Theodosius c. and for proof whereof take the following Authorities Osiander Cent 4. l. 3. c. 42. 371. Basil baptized aged saith That Basil the great Bishop of Caesaria the Son of Basil Bishop of Nisen and his Wife Eumele whose Grandfather was a Martyr under the persecution of Maximinus was tenderly educated like a second Timothy under his gratious Mother became a learned man and great Preacher and after Baptized in Jordan by Maximinus the Bishop as he saith is declared by Vincentius in speculo and for which Story he also quotes Socrates l. 4. c. 26. Sozam l. 6. c. 34. Magd. Cent. 4. c. 10. p. 939. Gregory Nazian baptized after 20. years old Osiander Cent 4. l. 3. c. 43. p. 380. Tells us That Gregory Nazianzen was the Son of Gregory Bishop of Nazianzen by his Wife Nonna a very pious holy Woman and instructed this her Son as Hannah of old did Samuel who in the 20th Year of his age was baptized Hugo Grotius Anot. in Mat. 19.14 saith It was no small Evidence that Baptisme of Infants many hundred years was not ordinary in the Greek Church because not only Constantine the great Constantine baptized aged the Son of Helena a zealous Christian was not baptized till aged But also Gregory Nazianzen who was the Son of a Christian Bishop and brought up long by him was not baptized till he came to years as is saith he related in his Life Paulinus in vita Ambrosi saith That Ambrose Ambrose baptized after Bishop of Milan born of Christian Parents his fathers name was Ambrose and his Mothers Marcelina remained instructed in the Faith unbaptized till he was chosen Bishop of Millan as which time he received Baptisme Hugo Grotius farther upon Mot. 19. Chrâ—sost Baptized at 21. tells us That Chrysostome was born of Christian Parents and educated by Miletius a Bishop was not baptized till past 21. years who adds farther That many of the Greeks in every age unto this day do keep the custom of deferring the Baptisme of little ones till they could themselves make a Confession of their faith Erasmus in Vita Hieronimi Jerom Baptized in his 30. year Testifies That Jerom born in the City of Strydon of Christian Parents and brought up in the Christian Religion was baptized at Rome in the 30th year of his age Walafridus Strabo who lived about 840. in his Book de Reb. Eccles Cap. 26. saith That in the first times the Grace of Baptisme was wont to be given to them only who were come to that integrity of mind and body that they could know and understand what profit was to be gotten by Bapâ—iâ—me what was to be confessed and believed Austin Baptized about the 30th year of his Age. what lastly was to be observed by them that are new born in Christ and confirms it by Austins own Confession of himself continuing a Catachumenus long afore Baptized But afterwards Christians understanding Original sin and least their Children should perish without any means of Grace had them he saith Baptized to the decree of the Council of Affrica and then adds how God-fathers and God-mothers were invented and the superstitious and impious consequent of it c. Nauclerus Generat 14. An. 391. saith Austin the Son of the virtuous Monica being instructed in the faith was baptized when he was about 30. years of age Vossins de Baptismo Pag. 106. saith That Nectarius was made Bishop of Constantinople before he was baptized Historia Tripartita Lib. 1. affirmeth That Theodosius the Emperor Theodosius baptized aged born in Spain his Parents being both Christians was even from his youth instructed and educated in the faith who falling sick at Thessalonica was by Achalio baptized and thereupon recovered of his sickness Mounsieur Daille the learned French man a great searcher into Antiquity in his Book called theVse of the fathers saith In ancient times they often deferred the Baptisme of Infants as appeareth by the History of Constantine the great Constantinus Theodosiâ—s Valentinian Gracian and in St. Ambrose and also by the Orations of Greg. Nazianzen and St. Basil on this subject and some of the Fathers have been of opinion that it is sit it should be deferred but whence is it saith he that the very mentioning hereof is scarce to be endured at this day Lib. 2. P. 149. Dr. Field Dr. Field on the Church P. 729. saith That very many that were born of Christian Parents besides thos that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops before they were baptized Beatus Rhenanus B. Rhen. in Anot. sup Tert. saith That the old Custom was that those that were come to their full growth were baptized with the Bath of Regeneration which Custom saith he was observed till the time of Charles the great and Lodwick Emperours as by the Statutes by theâ—â— established appeared c. Mr. Den Mr. Den. besides the former Instances of the Children of Christian Parents not baptized till aged adds Pancratiâ—â— Pontius Nazarius Tecia Laigerus and Erasma Tusca Dr. Tayl. Dr. Jerom Taylor in his Lib Proph. P. 239. affirms out of an Antiquity That the Parents of Austin Jerom and Ambrose although Christians did not baptize their Children till they were 30. years of Age and that it will be very considerable in the example and of great efficacy for destroying the supposed necessity of derivation of Infants Baptisme from the Apostles Dr. B. Letter Dr. B. late Dr. of the Chair a person of great learning and eminency hath these words in a Letter I have seen in Print viz. I do believe and know that there is neither Precept nor Example in Scripture for Pedobaptisme nor any just evidence for it for above 200 years after Christ that Tertullian condemns it as an unwarrantable Custom and Nazianzen a good while after him dislikes it too sure I am that in the primitive times they were Chatacumeni then Illuminati or Baptizati and that not only Pagans and Children
any such Leprosie or miraculous Cure nor gave any such Donation or Acknowledgment to the Romish See as you have at large evidenced by the Magdiburg Cent. 4. p. 568. And concerning which Osiander saith Cent. 4. c. 38. Which foolish and impudent Fable is by many Learned Men refuted viz. Marsilius Patavinus Laâ—r Valla Cardinal Casanus and Aeneas Sylvius after Pope Pius the Second The working of the Mystery of Iniquity did as the Magdiburgenses tell us strongly begin to act in many Particulars viz. Not onely in the corrupting the Rites and true form of Baptism but by those superstitious and sumptuous Ceremonies that were used in the Dedication Bapt. of Churches Consecration or Baptizing of Churches viz. either such Idol Temples that were given by the Emperors to Christian Service or such new ones that were now erected as Cent. 4. p. 76 497 499 520. The superstitious Collection and Exposure of the Reliques Reliques of Saints for Adoration p. 499. The inclination to prohibit Marriage Priests Marriage as appeared by the Council of Nice where it was only checkt by the famous Paphnutius p. 1088. The distinction in point of Sanctification Distinction betwixt Lay-men and Clergy began now made betwixt Lay-men and Clergy-men the one reputed Spiritual the other Carnal And it was in this Age as appears by the Decrees of P. Silverster Julius and Sericius Priests appointed to Marry folks that all Marriages must pass the Benediction of a Priest and to be esteemed little less than Sacriledge to omit it of which in the former Centuries no mention is made Magd. Cent. 4. c. 6. p. 482. and for which they quote Gigas and Luitpraud CENT V. This was the Age wherein Infants Baptism did receive its Sanction by the Decrees of Popes and Councils Infants Baptism first enjoyned in the Militan Council and as absolutely necessary was enjoyned and imposed by Anathemas never till then concerning which Dr. Taylor in his Lib. o Prophecy p. 237. gives us a true brief notable account which you may please to receive in his own words And the truth of the business is saith he as there was no command of Scripture to oblige Children to the susception of it so the necessity of Paedobaptism was not determined in the Church till the Canon that was made in the Milevitan Council a Provincial in Africa Never till then I grant saith he it was practised in Africa before that time and they or some of them thought well of it and though that is no argument for us to think so yet none of them did ever pretend it to be necessary none to have been a Precept of the Gospel Austin the first that ever preacht it necessary ☞ St. Austin was the first that ever preach't it to be necessary and it was in his heat and anger against Pelagius who had so warmed and chafed him that made him innovate herein This Milevitan or Militan Council was celebrated by 92 Bishops Anselm the Pop's Legate and Austin presiding in the fifth year of Arcadius and first of Pope Innocentius in the year 402 as Magdiburg Cent. 5. p. 835. The occasion of the Council is exprest to be about the difference that had hapned betwixt Pelagius and Coelestius Austin and others respecting Original sin baptizing of Children c. The Constitutions and Decrees of the said Council are at large exprest by the Magdiburg out of the Book of Decretals and among other Canons made in this Council we find this viz. That it is Our Will The Canon of the Milevitan Council about Infants Baptism That all that affirm that Young Children receive everlasting Life albeit they be not by the Sacrament of Grace or Baptism renewed And that will not that young Children which are new born from their Mothers Womb shall be baptised to the taking away Original Sin That they be Anathematised Which with the rest of the Decrees was transmitted to Rome to Pope Innocentius for his Apostolick confirmation in their large Letters p. 841. P Innocent the first ratifies it And which with a ready mind he performs accordingly by his Decretal Epistle exprest at large p. 845. Afterwards the fifth General Council at Carthage in the year 416 did Decree to the same purpose in these words The Canon of the 5th Council of Carthage We will That whoever denies that little Children by Baptism are freed from Perdition and eternally saved That they be accursed Which was also by Austin and seventy Bishops in their Letter transmitted to the same Pope Innocent for his further ratification Confirmed by Pope Innocent and accordingly received the same in his Decretal Epistle at large p. 822 825. Inscribing their Letters thus The Fathers of the Council to Innocent the Pope and High Priest stiling him Most Holy Father And that Pope Innocentius in these African Councils was the first that ever enjoyned the necessity of this practice is further confirmed to us By Wilfrid Strabo Wilfrid Strabo as before who tells us That Children were baptized according to the Decree of the Council of Carthage for the taking away of original sin which aforetime was not practised Luther Luther saith It was not determined till Pope Innocentius And Grotius Grotius in his Annotations Mat. 19. saith It was not enjoyned till before that Council of Carthage Which Canons of Pope Innocentius were afterwards confirmed by Pope Zosimus his Successor and afterwards by Pope Boniface that succeeded Zosimus as appears in Cod. Can. cap. 110. Aff. cap. 77. de Consecrat distinct The Opinions of the Doctors of this Age in confirmation hereof The Doct. of this Age approving Infants Baptism we find to be as followeth Chrysostome saith Chrysost That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin And again that which the Holy Church throughout the World unanimously teacheth and practiseth about the baptizing of Children ought not carelesly to be slighted Mag. Cent. 5. p. 375. Austin Austin was as a great Patron so a great Defender of Infants Baptism in his contests both against the Donatists and the Pelagians and the Coelestians whereof you have some Instances In his Sermon De Baptismo Parvulorum against the Pelagians chap. 14. saith That Children should be baptized because of Original Sin and that without which they could never be regenerated or saved Mag. Cent. 5 377 378 379. And in his third Book of Free-Will Cap. 23. saith Infants may be baptized by the Faith of another and that the Faith of the Party that offers and dedicates the Child to Baptism profits the Child therein as the Church he saith wholsomly appoints For if the Faith of the Widow profited to the raising of the dead Child much more may the Faith of another profit the young Child p. 516. And again in his Fourth Book against the Donatists Cap. 23. Infants saith he are to be baptized who can neither
believe with their Hearts to Justification nor confess with their Mouths to Salvation p. 516. This Controversie he managed with much furious Zeal against the Pelagians in the African Councils And so inordinate was he herein that in his 23d Epist to Boniface he holds forth such a certainty of Regeneration by it that he not onely puts Regeneration for Baptism but also makes no Question of the Regeneration of Infants Baptism to cure Diseases though they that brought them did not bring them with that Faith that they might be regenerated but only to procure health to their Bodies a custom it seems they had to bring persons to be baptized for Cure Justifying thereby such a prophane Use thereof as that of Athanasius A School-boy baptized in sport confirmed by a Bishop who baptized a Boy in sport playing the Bishop amongst his School-fellows which was confirmed notwithstanding to be good Baptism by the Bishop of Alexandria And again in his 7th Tom. Lib. 1. c. 27. asserts to the same purpose That all baptized Infants are Believers and that the unbaptized are Unbelievers saying Who knows not that to Infants to believe is to be baptized not to believe is not to be baptized All the foolish ridiculous Ceremonies called the Romish Baptismal Rites before mentioned were owned and practised by Austin and others in this Century with this addition viz. That the Lord's Supper was given to the baptized Infants Lord's Supper given to Infants as Austin in his 107 Epistle saith where he holds a like necessity of their receiving that Sacrament with that of Baptism from Joh. 6.53 wherein he was also so earnest that he boldly saith in vain do we promise Infants Salvation without it Thus far Austin In the next place before we leave this Century The Character of Pope Innocent 1. I think it will not be amiss to give some little account of this Pope Innocenitus our first confirmer and imposer of Infants Baptism of whom it may sâ— truly be said that he was one that changed Times and Laws and that sate himself in the Temple of God as God As we find it recorded by the Magdiburg Cen. 5. page 1228. viz. He set up the Vniversal Bishoprick That he most strenuously laboured for the Universal Bishoprick and Supremacy over all Churches as appears say they in all his Epistles designing to bring the Determiation of all Principal Ecclesiastical Causes into that See especially in his Epistle to Victoricum and Decentium whereby say they it was manifest that the mistery of Iniquity 2 Thes 2. did gradually get Ground and increase Who was say they a great Establisher of humane Traditions Gave Divine honour to the Popedome and who blasphemously attribuâ—ed divine Honour to the Pâ—pedom as appears in that Epistle to Victoricum It was he that made Conâ—irmation a Sacrament made Confirm a Sacrament and confined it only to the Bishops to lay hands on Baptised Infants 1230. It was he also forbad Priests Marriages 1231. Forbad Marriage and Damned the Nunnes if they married That also forbad Marriage to any that by due Divorce put away their Wives that also instituted many of the Jewish and Pagan Laws as appears say they in his Book de Pontiff And it was he that to witness his Supremacy did excommunicate the Emperour Arcadius and the Empress Eudoxia and all his Ecclesiasticks that had their hands in the Banishing of John Chrysostom 662. 663. Excommunicated the Emp. Arcadius c. It was he that first appointed that the Eucharist should be given to Young Children so soon as they were baptised Ordained the Eucharist to Children after Bapt. a Custâ—m that continued several Hundred Years after And as head of the Anti-Christian race was the first sayth Socrates Lib. 7.19 Expelled the Novatians That expell'd the Novations from Rome that famous worthy Church and People Concerning whom we shall conclude with what the Magdiburgs say in their Epistle to this 5. Cent. To Ericus King of Sweden That it might then be understood that Rome that had heretofore Governed the world was now made the very Seat of Antichrist And again that the Spirit of Antichrist did then manâ—festly begin to spread it self by the Bishop of Rome lifting up himself in Supremacy above all other Bâ—shops and Churches And this was that Innocent who was the first great Patron and Imposer of this Innovation and was it not excellent Service think you for Austin to play the Game into the hand of such a vile Wretch CENT VI. The Councel of Gerunden in Spain held about 520. Ordained Gerunden Canon That young Children from their Mothers womb be baptised The Councel of Bracarense 572 and the Council of Vivense ordained the very same Vossus de Bapt. 179. Tee Maris Canon The Councel of Marisconenses held 580. Ordained That the Baptism of Ehildren should be at Easter except necessity hindred Magd. Cent. 6. 613. P. Greg. Dâ—cretal Pope Greg. the Great Lib 3. Ep. 4. ad Boniface-dist 4 de Consec Let all young Children be Baptised as they ought to be according to the Tradition of the Fathers Who gave Instruction to his Legat Austin to give Christendom to Children when he sent him into Britain which you may Read at large in the Book of Martyrs Justinian the Emperor who reigned 530 Ordained The Decree of the Emperor Justinion That Children should be admitted to Baptism and that those that were come to their full growth shal be taught before they be baptised Novel Institute 444. Justinus the Emperor who Reigned 570. Ordained That it séemed him good that when the Samaritans that desire the unspotted Baptism that they for the space of two years together be Instructed in the Faith and the holy Scriptures and that upon their Repentance they be admitted thereto But as concerning the Children which in regard of their years cannot Receive Divine Doctrine they shall without delay be made worthy or pertakers of Baptism That Gossips were appointed to all that were Baptised as saith Paulus Diaconus Lib. 16 in Justiniano And that it was the Custom when the Children of Princes and Potentates were Baptised that Bishops should be the Gossips Magd. Cent. 6. 332. Maxentius Maxentius saith that Children are not only adopted into a State of Sonship but have the Remission of all Sin by Baptism Cent. 6. p. 227. All the forementioned Superstitions of the Romish Baptismal Rites were in use in this Age with this addition Riâ—iculous Ceremoâ—ies That lâ—ghted Tapors were to be put into the hands of the Baptised p. 332. The Temples or Churches Altars and Reliques in their Dedications were Christined by Sprinkling the Water of Conjuration upon them p. 369. The Vncleanness and Murders found in Monastries In this Cent we meet with a dreadful piece of Infants Baptism viz. the Heads of 6000 Infants that had been murdered and buried in a Warren near a Monastry as Testâ—fied by Udulricus to
P. Nicolas Cent. 6. p. 388. CENT 7. Canon of Toletan The Councel of Toletanus instiâ—uted That Infants without natural capacity should be baptised and that none should deny Baptism to them at their peril The Council of Constance Ordained the same Mag. Cent. 7. p. 146. Canon of Const Isidorus Isidorus saith That if Children were not baptized and so thereby renewed and Original Sin washed away they were in a state of damnation p. 98. To the former ridiculous Ceremonies now in use were added That the names of Saints departed or Relations should be given to the Baptized at their Baptism That none should be admitted to be Gossips without rehearsing the Lords-Prayer and the Creed And that none of the Gossips might marry together Gossips must not marry together because of the spiritual Affinity and Relation they had contracted at the Font. p. 147. At the Consecration and Dedication of Temples the names of some Angel or Saint departed was to be given to them A Childe that died unbaptized this Age was taken up and Christened A dead child christened and had his Fathers name given him Magd. cent 7. p. CENT 8. Carolus Magnus declares Decree of the Emp. Charles the Great Daniel That Baptism should be administred to Infants as well as to the Adult Cent. 8. p. 219. Daniel in his Epistle to Boniface concludes that Infants should be baptized p. 347. Bede also concludes for the baptizing of Infants p. 218. To all the former continued Superstitions there were added Superstitious rites 1. That the Administration be in the Latine tounge p. 384. 2. That Salt be used in Baptism Aponius lib. 1. p. 349. 3. That the Hair of the Baptized be cut p. 350. 4. That some Gift was to be given in Baptism which was to be called Deodans p. 349. Temples baptizd in the name of the Trinity 5. That Temples should be consecrated in the name of the Trinity p. 336. Bells were posited in Temples in this Age. p. 342. CENT 9. Sericius Sericius at large demonstrates That according to the Custom of the Church little ignorant Babes should be baptized for which he cites the Decrees of the African Council by Pope Innocent another of Pope Leo's and another of Pope Gregories at large Cent. 9. p. 140 141. Gizelbert Gizelbert saith That after Baptism neither Original nor Actual Sin Remaineth Who also calleth Marriage a Sacrament p. 171. To the former filthy Customs this Age added That in Exorcism the Head Impious Customs Ears and Nose should be salted and anointed before Baptism p. 235. To the former christening of Temples they added the pouring out of Oyl and anointing with holy Chrism singing Jacobs words This is no other than the House of God how dreadful is this place according to the 24th Canon of Aquensis Cent. 9. p. 229. CENT 10. Smaragdus Smaragdus saith That little Infants are to be baptized because it is said Suffer little Children to come unto me and forbid them not c. Hence saith he the Holy Mother the Church doth beget the Innocent Infant into a holy and pure state by the grace of Baptism Cent. 10. p. 188. Zonaras saith That the Infants as well as the Adult were to be baptized p. 292. To the former wicked Customs they now added 1. Wicked Additions That the Water of Baptism should on Easter-day be consecrated after this manner viz. The Priests hand should be stretched over the Water as Moses his hand was over the Sea 2. That he should blow upon it 3. Hold a burning Taper over it to answer the Type of the fiery Pillar 4. That as they entred the Red-Sea by Night so should Baptism be administred in the Evening p. 239. The Gossips were to put on White Garments as well as the Priests and the Baptized p. 299. And as a further addition to Church-Christening the Bishop was before the Water was brought to him to strike the Earth and then to pour down a great deal of Water and then to name the Church And further It was in this Age that Bells began also to be Christened which from henceforward was most religiously observed Bells first baptized by P. John Pope John the 14th was the first that baptized Bells who christned the great Bell of the Church of Lateran calling it John which was done to drive away evil Spirits and to prevent any ill accident that might happen by Lightning and Tempest Magd. cent 10. p. 295. Vossius Vossius in his Book de Bapt. p. 158. tells us That though the more prudent did call this Baptizing or Christning of Bells Consecration yet that they had most of the Baptismal Rites and Ceremonies both Godfathers and Godmothers sprinkling Anointing giving of Names and great Donations and that the silly Women used to bring Presents of Coral Linen and other things and that they had a Superstitious Conceit that the sprinkling of that Baptismal Water procured Health to the Sick Vossius also informeth us in the said Book from good Authority The abominable custom to baptize naked for 7 or 800 years That from Austin till Bernard's time seven or eight hundred years the custom was to baptize naked both Men Women and Children with the Reasons usually given by the Ancients for the same viz. That they might therein be as in the state of Innocency and be as naked in their second as in their first birth And as they expected to be in Heaven and therein no otherwise then Christ was upon the Cross which you may reade at large in page 31 32 33 34 35 36. quoting these several Authorities to justifie it viz. Cyril Heir Cat. Mystag 11. Amphilochius in vita St. Basil Chrysost Tom. 6. c. 11. Elias Cretenses in Orat. 4. Naz. Zeno Varonenses Anselm on Mat. 3. Ambros Serm. 10. Bernard Serm. 46. de Pauper Greg. Mag. tom 2. col 269. Alcuinus in divin off cap. 19. Chrys ep ad Innocent c. So just was it was it with God to leave men that went a whoring after their own Inventions forsaking the Word of God to imbrace the Traditions of man to such unseemly and unnatural practices Mr. Baxter shâ—meful ssander fixt upon the Anabaptists Yet is not Mr. Baxter ashamed to fix such an abominable slander upon the Baptists of this our Age of baptizing naked which it seems was so long the real practice of the Pedobaptists and about which he spends three whole pages in his Scripture-proof viz. 136 137 138. to aggravate the heinousness of that their custom which he is pleased to father upon them And though I am perswaded he cannot but be convinced that the thing is most notoriously false and brought forth by him rather out of prejudice not to say malice rather than any proof or good testimony he ever received thereof Yet have I never heard that he hath done himself his injured neighbours and the abused world that right as to own his
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
but nothing is more unreasonable than because he hath tyed all men of years and discretion to this way Therefore we of our own heads shall carry Infants to him that way without his direction The conceit is poor and low and the action consequent to it is bold and venturous Let him do what he pleases with Infants we must not A Second Scripture that hath been much leaned upon is that of Joh. 3.5 Joh. 3.5 Except a man be born of Water and the Spirit he can in no wise enter into the Kingdom of God From whence it is concluded that there is no other way to regenerate and save Infants and add them to the Church but by Baptism and therefore have they baptized them as the Canons and Decretals of Popes and the Opinions of the Antients do demonstrate But the Consequences drawn from hence to infer the Baptizing and Saving of Infants savours of so much Ignorance and Popish Darkness that we need say little to it for since the Reformation most of the Protestants have protested against this as erroneous Yet for the sake of others that yet cleave to it saying That in Analogy hereto Children are hereby made Members of Christ Children of God and Inheritors of the Kingdom of Heaven I shall refer them to Bishop Tayler for Solution whose words will have more weight than any thing I can say in the Case who in p. 231. Calls such a sence of the words a prevaricating of Christ's Precepts For saith he the Water and Spirit in this place signifie the same thing and by Water is meant the effect of the Spirit cleansing and purifying the Soul as it appears in its parallel place of Christ's Bâ—p izing with the Spirit and with Fire For although this was litterally fulfilled in the day of Pentecost yet morâ—lly there is more in it for it is the Sign of the effect of the Holy Ghost and his productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he had said That Baptism saves us he adds by way of Explication not the washing away of the filth of the Flesh but the answer of a good Conscience towards God plainly saying That it is not Water or the purifying of the Body but the cleansing of the Spirit that doth that which is supposed to be the Effect of Baptisme But to suppose it meant External Baptisme yet this no more infers a necessity of Infants Baptism than the other words of Christ infer a necssity to give them the holy Communion Joh. 6.53 Except you eat the flesh of the Son of Man and drink his Blood you have no life in you And yet we do not think these words a sufficient Argument to Communicate them If men therefore will do us justice either let them give both Sacraments to Infants as some Ages of the Church did or neither For the wit of man is not able to shew a disparity in the Sanction or in the Energy of its expression And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one instance and yet the Obligation all the world cannot reasonably say but is the same they are honest and as reasonable that do neither And sure the Antient Church did with an equal opinion of Necessity give them the Communion and yet men now adays do not Why should men be more burthened with a prejudice and a name of obliquity for not giving the Infants one Sacrament more than you are disliked for not affording them the other And farther p. 242. If we must suppose Grace to be effected by the external work of the Sacrament alone how doth this differ from the Opus operatum of the Papists save that it is worse for they say the Sacrament doâ—h not produce its effects but in a Suscipient disposed by all Requisi es and due Preparatâ—ves of Piety Faith and Repentance though in a subject so disposed they say the Sacrament by its own virtue doth it But this opinion says it doth it of it self without the help or so much as the co-existence of any condition but the meer reception M. Baxter Mr. Baxter to this point p. 306. of his plain Scripture-proof That Baptism in it self can work no such Cause for the Water is not a subject capable of receiving Grace or of conveighing it to the Soul it cannot approach or touch the Soul nor infuse Grace into it if it could Amesius in Bel. Enervat Tom. 3. L. 2. c. 3. Outward Baptisme saith he cannot be a Physical Instrument of the infusing of Grace because it hath it not in any wise in it self Zwingli Zwinglius denieth Baptism of it self worketh any Grace or pardoneth Sin or reneweth as Tom. 2. p. 119 120 121. Dr. Owen Dr. Owen in his Theolog. l. 6 ch 5. p. 477. upon the point saith That the Father of lies himself could not easilier have invented a more pernicious Opinion or which might powre in a more deadly poison into the minds of Sinners A Third Scripture insisted on is the Commission it self Mark 16.16 He that believeth and is baptized shall be saved Mar. 16.16 But Infants are Believers Therefore according to the Commâ—ssion they are to be baptized In whâ—ch though all Parties agree yet how they do believe and what faith this is there is great confusion and contradiction Viz. The Antients said they had the Faith of the Sacrament as Austin The Papists the Faith of the Church as Tho. Aquinas which is intailed to all within the Pale thereof The Lutherans say they have a proper Faith which they hotly desended at the Conference with the Calvinists at Montpelgart and therefore Baptize all whether the Parents be good or baâ— The Calvinists say they have an imputative Faith from the Parent in Covenant as Musculus Oecolampadius and others at that Conference maintained and therefore baptize only the Children of Believers The Prelatick Protestants affirm they have the Faith of the Gossip or Surety but none of their own as the Com. Catechisme tells us Most of the Non Conformists do agree with the Calvinists that it is an imputative Faith from the Parent or Pro-parent in Covenant Mr. Baxter in his Right to Sacraments as before saith They have a Justifying and Mr. Blake his opposite allowes but a Dogmatical Faith some say it is a Physical some a Metaphysical and some a Hyperphysical Faith some saying as before that Baptisme is an Instrument to conveigh real Grace to Infants some say to all as Mr. Bedford and others some only to the Elect as Dr. Burgos And thus you see they are not agreed in their Verdict nor who shall speak for them But for an Answer hereto I shal again refer you to Dr. Tayler
us that horrible Gulfe of Divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abiding under the Water how little a while soever denotes his descent into Hell even the very deepest of lifelesness while lying in the sealed and guarded Sepulchre he was accounted as one dead Rising out of the Water holds out to us a lively similitude of that Conquest which this dead man gâ—t ever Death which he vanquished in his own Den as it were that is the Grave In like manner therefore saith he it is meet that we being Baptized into his Death and buried with him should rise also with him and so go on in a new Life Rom. 6.3 4. Col. 2.12 Bish Jew Bishop Jewel in his Apology P. 308. Brings the Council of Wormes determining the manner of Baptisme viz. That the dipping into the Water is the going down into Hell or the Grave and that the coming out of the Water is the Resurrection And most remarkable is the Testimony that Mr. Baxter himself gives to this Truth Mr. Bax. wherein he also owns the changing of the Ceremony in his third Argument against Mr. Blake in these words viz. Quoadmodum To the manner saith he it is commonly confessed by us to the Anabaptists as our Commentators declare that in the Apostles time the Baptized were dipped over head in Water and that this signifieth their profession both of believing the Burial and Resurrection of Christ and of their own present renouncing the World and Flesh or dying to sin and living to Christ or rising again to newness of Life or being buried and risen again with Christ as the Apostle expoundeth in the forecited Texts of Col. 2. Rom. 6. And though saith he we have thought it lawfull to disuse the manner of dipping and to use less Water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in Baptisme with Christ doth signally profess saving Faith and Repentance but this do all they that are baptized according to the Apostles practice Thirdly from the use of the Ancients and the confest Change thereof since this Rite of dipping in Baptisme is confirmed Daille Daille on the Fathers 2d Book P. 148. saith That it was a Custom heretofore in the Ancient Church to plunge those they baptized over Head and Ears in the Water as saith he Tertullian in his Third Book de Cor. Mil. Cyprian in his 7. Ep. P. 211. Epiphanius Pan. 30. P. 128. and others testifie And this saith he is still the practise both of the Greek and the Russian Church at this day as Cassander de Bapt. P. 193. And yet saith he notwithstanding this Custom which is both so Ancient and so universal is now abolished by the Church of Rome and this is the reason saith he That the Muscovites say that the Latines are not rightly and duly Baptized because they are wont not to use this Ancient Ceremony in their Baptisme Walfrid Strabo Walfridus Strabo de Reb. Eccles Tells us that we must know at the first Believers were Baptized simply in Floods and Fountains Mr. Fox Mr. Fox tells us in his Acts and Monuments Part. 1. P. 138. out of Fabian Cap. 119 120. That Austin and Paulinus did in the 7th Century Baptize here in England great multitudes in the River Trent and the River Swol where note by the way saith Mr. Fox it followed there was no use of Fonts The like also as you 'l here after find Germainus and Lupus the two French Evangelists did in the fifth Century Baptize multitudes in the River Allin near Chester Hierem. Pa. Con. Hieremias Patr. of Constantinople ad Thelo Witâ—bergenses Resp. 11. C. 4. saith The Ancients Baptized not by sprinkling the Baptized with Water with their hands but by Immersion following the Evangelist who came up out of the VVater therefore did he descend which must needs be Immersion and not Aspersion Zepperus Zepperus de Sacramentis from the Annotation and Etymology of the word it doth appear what was of old the Custom of administring Baptisme which though we have changed into rantising or sprinkling Dr. Taylor in his Rule of Conscience Dr. Tayl. B. 3. C. 4. P. 644 645. The Ancient Church did not in their Baptisme sprinkle VVater with their Hand but did Immerge and therefore we find in the Records of the Church That the Persons to be Baptized were quite naked as it is to be seen in many places particularly in the Mystagogy Chat. of St. Cyril and many others as you have before in the second Chapter of this Part from Vossius P. 133. And this of Immersion was of so sacred an account in their esteem that they did not esteem it lawfull to receive him into the Clergy who had been only sprinkled in Baptisme as the Epistle of Cornelius to Fabianus of Antioch Euseb lib. 6. c. 43. It is not lawfull that he who is sprinkled in his Bed by reason of sickness should be admitted to Holy Orders doubting whether such a sprinkling should be called Baptisme And therefore Magnus in his Epistle questions whether they are to be esteemed right Christians who are only sprinkled and not dipt in VVater And that Chrysostome saith That the old man is buried and drowned in the Immersion under VVater and when the Baptized Person is afterwards raised up from the VVater it represents the Resurrection of the new man to newness of life And therefore concludes that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical signification of the Sacrament is not to be complyed with Marq. of VVorcest The Church of Rome confesseth by a Learned Pen the Marques of Worcester in his Certam Relig. That she changed dipping the Party Baptized over Head and Ears into sprinkling upon the Face Until the Thâ—rd Century we find not any that upon any consideration did admit of sprinkling The first we meet with is Cyprian in his Epistle to Magnus What Clinical Baptisme Lib. 4. Ep. 7. where he pleads for the Baptizing of the sick by sprinkling and not by dipping or pouring called the Clinical Baptisme Magdib Cen. 3. Ch. 6. P. 126. As also for the sprinkling of new Converted Prisoners in the Prison House And which by degrees afterwards they brought in use for sick Children also and then afterwards all Children Aquinas Scotus and others of the Schoolmen conclude that dipping is most agreeable to the Institution but admit that in case of necessity viz. when either many are to be baptized scarcity of VVater or sickness and weakness they may sprinkle Vossius P. 38. All which Arguments from the Genuine Sence of the Word Nature of the Ordinance Usuage of the Ancients were excellently inculcated by the learned Dr. Tillotson in a Sermon Preached at his Lecture in Michaels Cornhill London April 15. 1673. from
upon the Head or Face contrary to the Sence of the Word Nature of the Ordinance and constant Vsage of the Primitive times as confest by Parties themselves obliging thereby the Administrator to tell a lie in the name of the Lord saying he doth Baptize when he doth but Rantize V. By introducing so much Error and false Doctrine into the world viz. 1. That it was to take away Original sin 2. To work Grace and Regeneration and to effect Salvation by the Work done 3. That it was an Apostolical Tradition 4. That Children have Faith and are Disciples of Christ 5. That all Children of Believers are in the Covenant of Grace and faederally Holy VI. By defiling and polluting the Church viz. 1. By bringing false Matter therein who are no Saints by Calling being neither capable to perform duties nor enjoy Priviledges 2. By laying a foundation of much ignorance and profaneness 3. By confounding World and Church together which Christ hath separated bringing the World into the Church and turning the Church into the World VII By introducing and establishing many Humane Traditions and Inventions of Antichrist together with it as Gossips or Sureties Bishoping or Confirmation Chrysme Exorcisme Confignation c. prophaning thereby so solemn an Ordinance taking Gods name in vain and making his Commandments void VIII By being such a make-bate such a Bone of Contention and that amongst themselves too that own it as well as with those that oppose it For what Divisions and Sub-divisions are there amongst them both as to Subject Time Order Circumstances what endless strifes about Womens baptizing and whether Bastards or the Children of Apostates Heathens or Excommunicated persons should be baptized IX By being an occasion to stir up much bitter hatred wrath strife enmity and persecution against those that oppose it Oh how have they been loaded with Calumney and Reproaches as the vilest of Men and how in all Ages have they been followed with Stripes Imprisonments Confiscations yea Death it self as the Historical Part informeth you X. By confirming hereby the whole Antichristian Interest as made good in the Preface XI By ushering in great Absurdities Absurdities viz. 1. That persons may have Regeneration and Grace before Calling 2. That Persons may be visible Church-Members before Conversion 3. That Persons may Repent believe and be Baptized and saved by the Faith of another 4. That Types and Shadows are profitable after the Antitype and Subâ—tance is come introducing thereby the Legal Birth-priviledge the Carnal Seed the Typical Holiness the National Church c. to the reviving Judaisme and outing Christianity 5. That the better to exclude believers Baptisme new Church-Covenants are invented to enter into the Visible Church by instead thereof especially amongst those that own Infants Baptisme yet deny them the right of Church-Membership XII By the manifold Contradictions Contradiâ—tions that attend the Practise 1. By asserting that Baptisme is a Symbol of present Regeneration wrought and yet apply it to ignorant unconverted Babes so uncapable of regeneration as Jam. 1.18 1 Pet. 1.23 Joh. 1.12 13. And as so well defin'd by Dr. Owen in his Theo. l. 6. c. 4 p. 480. viz. To be a Renovation new Creation Vivification opening blind Eyes raising from Death to Life c. 2. That it truly figures and represents a Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water on the Face 3. That Faith and Repentance is râ—quired in Persons to be baptized anâ— that it is ridiculous yea impious anâ— prophane to do it without and yet coâ—fess that Children to whom they apply it have neither 4. That it is the declaration of the Spiritual Marriage the stipulation that is mutually entred into betwixt God and the Believer and yet assign it to Subjects as uncapable of either as Stocks or Stones Bells or Church-walls that yet Antichrist makes capable Subjects thereof as well as Infants 5. That the Baptismal Covenant enters into the Visible Church and yet deny the Church-Members the Priviledges thereof or seperate from them without any warrantable cause shew'd or orderly proceeding either against them or they that do own them as such 6. That seperate from Rome as the false Church and yet own their Baptisme the Foundation Stone thereof And others that pretend seperation from National and Parish Churches and to disown the baptizing the Children of all good and bad with the sinful Ceremonies attending it yet if Papist or Protestant either upon their Tearms tender to their fellowship they are received without Renouncing their sinfull Baptisme and performing it in the way they judge right 7. That they own the Doctrine of Perseverance and dâ—sown falling from Grace yet baptize all the Children of Believers because they conclude them in the Covenant of Grace yet afterwards teach them Conversion and in Case of unbelief reject them as Reprobates And to all which you may familiarly add by your daily observation which Chapter we shall conclude with these high expressions of Dr. Tayler Dr. Tayl in his Lib. Pro. P. 244. And therefore whoever will pertinaciously persist in this opinion of the Paedobaptists and practice it accordingly they pollute the Blood of the Everlasting Covenant They dishonour and make a Pagentry of the Sacrament They ineffectually represent a Sepulture into the Death of Christ and please themselves in a Sign without effect making Baptisme like the Fig-Tree in Gospel full of Leaves but no Fruit and they invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. VI. Wherein the nullity and utter insignificancy of Infants Baptisme is made appear THat it is no way safe for any to rest contented with that Baptisme which they received in their Infancy may appear because such their Baptisme is a meer nullity an insignificant nothing in respect to the New Testament Ordinance of Baptisme and the reason is plain because there is that wanting in it which is so essential to true Baptisme For first Neither right matter nor form there is as the right Subject of Baptisme wanting so the true External form is wanting also as practised with us For the External form as before shewed is not sprinkling or pouring a little Water upon the Head or Face but a dipping the whole person under Water and raising him up again to figure out death burial and Resurrection as before If then matter and form be wanting which is Essential to its being it must needs be a nullity for what is more essential to the being of a thing then matter and form and how is it possible to define Baptisme or any thing else where they are wanting and which is such a difficiency in that or any thing else that makes it a non-entity or a meer nullity Object But 't is said there was the right words of Baptisme it was done in the name of the Father Son and Holy Spirit Answ So there was also
in baptizing of Bells and Churches which in your judgment is so far from making it a right Ordinance the true Subject being wanting that it is no less then a prophanation thereof and a miserable taking of the name of God in vain And farther to demonstrate and illustrate this point you know it is generally owned that Baptisme is no other then our mystical Marriage as being the solemnization of a mutual consent and striking of a Covenant the essentials of Marriage betwixt Christ â—â—d a believer Mr. Bax. as Mr. Baxter â—â—ly owns and acknowledges in his 9. Argument to Mr. Blake saying I conclude Christ hath appointed no Baptisme but what is for a visible Marriage of the Soul to himself as Protestants saith he ordinarily confess therefore he hath appointed no Baptisme but for those that profess to take Jesus Christ â—o be their Husband and to give up themselves to him as his Spouse Now mutual consent in Marriage is so essential an Ingredient that without it there is no Marriage being as Beza saith the formal cause thereof because only Consent makes the Marriage as saith the Lawyers so that if there should be only the consent of one Party it is but like a bargain wherein only one side is agreed for as well known there is no Covenant where no Consent And just so it is in the Case of Infants Baptisme for if you dip an Infant without Consent or Vnderstanding that indeed is capable of neither it no more makes Baptisme then a bargain a bargain though one side only be agreed or if made with an Infant or an Idiot or then a forc'd bed is lawfull Matrimony for as Mr. Baxter before 〈◊〉 ingeniously confesseth That for persons to be baptized without such a profest Contract is a Baptisme not of Christs appointment and that being done without Repentance and Faith iâ— an impious prophanation yea ridiculous saith Mr. Calvin as before And in Confirmation of this weighty point of nullity we are yet farther beholding to Mr. Baxter who is pleased in his Christian Directory amongst the many Cases of Conscience to give 〈◊〉 the discussion of this and which in P. 817. you 'l find managed after this sort viz. Q. 41. Are they really baptized who are baptized according to the English Liturgy and Canons where the Parent seemeth excluded and those to consent for the Infant which have â—o power to do it Answ I find saith he some puzled with this doubt whether all our Infants Baptisme be a meer nullity for say they the outward washing without Covenanting with God is no more Baptisme then the Body of Corps is a Man the Covenant iâ— the chiefe essential part in Baptisme And he that was never entred into Covenant with God was never Baptized But Infants according to the Liturgy are not entred into Covenant with God which they would prove thus They that neither ever Covenanted by themselves or any authorized person for them were never entred into Covenant with God for that is no act of theirs which is done by a stranger that hath no power to do it but c. That they did it not themselves is undeniable That they did it not by any person impowred by God to do it for them we prove first because God fathers are the persons by whom the Infant is said to promise but God-fathers have no Power from God 1. Not by Nature 2. Not by Scripture Secondly because the Parents are not only included as Covenanters but prositively excluded 1. In that the whole Office of Covenanting for the Child from first to last is laid on others 2. In that the 29. Canon saith No Parent shall be urged to be present nor admitted to answer 〈◊〉 God-father for his own Child by â—â—â—ch the Parent is excluded Therefore our Children are all unbaptized to which he is pleased to answer to this purpose Mr. Bax. Answer That though the Parents be absent who yet may if he please be silently present yet his consent is supposed because he chooseth the Sponsors and gives the Minister notice before hand and though my judgment be that they should be the principal Covenanters for the Child expresly yet the want of that expresness will not make us unbaptized persons Now whether Mr. Baxter herein hath not most amply confirmed and not at all answered the Scruple let all men judge For first if it be so as scrupled and by him not denyed 1. That the entring Covenant with God it so the Essential part of Baptisme that without it it is not 2. That Children cannot 3. That the Sureties either by the Law of God or Nature ought not 4. That the Parent by the Canon Law must not How then is it possible which our learned Casuist would impose upon us that a Parents â—â—pposed Consent can create a power in another to do a thing which neither the Law of God nor Nature enjoy us for approves And therefore have we not good and substantial ground from this Argument to conclude That for as much as Children by the Liturgy are baptized without any covenanting with God either by themselves or others authorized by God thereto therefore their Baptisme is a meer nullity And as to his saying Dictator and Oracle like that a Parent hath a Covenanting Power for his Child inherent in him and which he may confer upon another It is but begging the Question in both parts and no less then opposing the Canon but especially a contradicting the whole Current of Scripture As to the Humane invention of Gossips or Sureties for Children and Bells c. you have before at large treated of both as to their Original and Use and also how sinfull and ridiculous by the Bishop of Downe P. 91 92. Which Chapter therefore I shall conclude with the words of Mr. L. a person of great learning and moderation as generally esteemed in his book of Baptisme upon this Point P. 359. And the Patrons of Baptisme I hope will pardon me If what Chamier affirms of Baptisme not given by a right Minister I with more Equity and Reason affirm here That it is not a Sacrament but a rash mockery or deceiving by no â—â—ans to be endured in the Church CHAP. VII Wherein there is an account of some eminent witness that hath been born against Infants Baptisme from first to last THe first we shall mention is that excellent Testimony Tertullian bore against it Tertul. upon the first appearance of it in the 3. Century in his Book de Baptisme Cap. 18. Wherein he disswades from the practice by such like Arguments as these viz. First From the mistake of the Scripture usually brought to enforce it which was afterwards called the Scripture Canon for Baptisme viz. Mat. 19.14 Suffer little Children to come to me and forbid them not for of such is the Kingdom of Heaven c. It is true saith he the Lord saith Dâ— not forbid them to come to me Let them come therefore when they grow
Children And the third that you Preach to the Saxons as I have iâ— hâ—â—â—â—ed you And all the other debate I shall sâ—ffer you to amend and reform amongst your selves but saith he they would not thereof To whom then Austin spake and said That if they would not take Peace with their Brethren they should receive War with their Enemies And if they disdained to Preach with them the way of Life to the English Nation they should suffer by their hands the revenge of Death and which Austin accomplisheth accordingly by bringing the Saxons upon them to their utter ruine as you will hear afterwards at large And thereupon saith Fabian That Faith that had endured in Britain for near 400 years became near eâ—tiâ—â—â— through all the Land And that the Churches in Britain did oppose the baptizing of Infants and assert and practice that of Believers is farther manifest by these following Arguments 1. Because as you 'l find in the Historâ— that they received the Scriptures thâ— Câ—â—istiaâ— Faith Doctrine and Discipline from the Apostles and Aâ—â—â—tick Churches who had no such thinges the baptizing of Infants amongst them as you have largely heard 2. Because it appears they so fully prâ—â—ed and faithfully adhered to the Scriptures both for Doctrine and Discipline wherein no such thing is to be found as also you have understood and as is confest 3. Because they did so vehemently reject Humane Traditions in the Worship of God especially all Romish Innovations Rites and Ceremonies this 〈◊〉 before undeniably appearing to couâ—e from Romes Ordination and Imposition 4. Because Constantine the Great the Son of Constance and the famous Helena both eminent Christians born in Britain in the year 305. was not baptized till he was aged as before a clear proof that the Christians in Britain in those days did not baptize their Children 5. Because of the Correspondency and Vnity that were betwixt the French Christians after called the Waldenses and them who had Colledges like them communicated in the Ministry with them both in preaching and baptizing viz. Germanus and Lupuâ— two famous French Men sent for to help against the Pelagian Herisie who were not only usefull and serviceable to suppress that error but were Instrumental to convert many and did Baptiâ—e great Multitudes amongst them upon confession of Faith in the River Allin near Chester And lastly another Argument why they did not baptize Children in Britain because Austin himself the Romish Emissary was himself so raw and ignorant in the Rite when he came best into Britain as appears by that Question which he amongst others writ from thence to Pope Gregory to be resolved in viz. how long the baptizing of a Child might be deferr'd there being no danger of death in his 10th Interogatory Ex decreto Greg. 1. Lib. Concil Thâ—â— 2. The Witness born by the Waldenses 4. Waldenses THe next we shall produce is the most eminent Testimony that was born by the Waldenses those French Christians who are so very famous in Story for the defence of the Gospel against Antichristian Usurpations that the learned Vsher in his Book of the state and succession of the Christiâ—â— Church doth trace its succession through them in a distinction from and opposition to that of the Papacy the Romish Church and who amongst other of Christs Ordinances that they defended and witnessed too to death and banishment and bonds that of Baptizing Believers in opposition to that of Infants was you 'l find by plentifull Evidence none of the least Leaving the History of this famous People as to the Names they are known by in Story their Original Growth Excellency and Suffering till the Conclusion we proceed to demonstrate to you what witness they gave unto this great truth in the â—articulars following viz. 1. In their publick Confession of â—aith 2. In the particular Witness that some of their principal men bare thereto 3. In the more general Witness born by the Body of the People as appears by Decrees of Councils the Decretal Pâ—â—stlâ—â— and General Edicts given forth against the whole Party for the 〈◊〉 4. In the Footsteps that we find thereof in the several Countries where they have heretofore Imprinted the same The first is the Witness we find hereof in their publick Confessions of Faith viz. 1. In their Confessions of Faith P. Perin IN their Ancient Confession of Faith bearing Date 1120. Article 1â—â— They say we acknowledge no other Sacraments but Baptisme and the Supper of the Lord P. Perin 87. And in Article 28. of another Confession That God doth not only instruâ—â— us by his word but has also Ordaineâ— certain Sacraments to be joyned with it as a means to unite us unto and to make us partakers of his benefits and that there are only two of them belonging in Common to all the Members of the Chuâ—ch under the New Testament viz. Baptisme and the Supper of the Lord Morland 1. B. Ch. 4. 67. And in another very Ancient Confession of Faith Article 7. We do believe that in the Sacrament of Baptisme Water is the Visible and External Sign which reprâ—sents unto us that which by the Invisible virtue of God operating is within 〈◊〉 viz. The Renovation of the Spirit 〈◊〉 the mortification of our Members in 〈◊〉 Christ by which also we are received into the holy Congregation of the 〈◊〉 of God there protesting and declaring openly our Faith and amendment 〈◊〉 Life P. Perin P. 89. Vignier Vignier in his Ecclesiastical History 〈◊〉 They expreslâ— declare to receive 〈◊〉 Canon of the Old and New Testaâ—ent and to reject all Doctrines which â—re not their foundations in it or are 〈◊〉 any thing contrary unto it Therefore all the Traditions and Ceremonies of the Church of Rome they condemn and aboâ—inate saying she is a Den of Thieves â—â—d the Apocaliptical Harlot Usher P. 374. And in their Ancient Confession Article 11d We esteem for an abomination and as Antichristian all Humane Inventions as a trouble and prejudice to the liberty of the Spirit and in their Ancient Catechisme you have these further Principles about Tradition and Humane Inventions as you find them in P. Perin de Doct. de Vaud Liv. 1. 168 169. When Humane Traditions are observed for Gods Ordinances then is he worshiped in vain as the Prophet 〈◊〉 affirmeth Ch. 19. And our Saviâ—â—â— himself alledgeth Mat. 19. And whiâ—â— done when Grace is attributed on the Bâ—â—â—â—â—â—al Ceremonies and Persons enjoyned to partake of Sacraments withâ—â—â— Faith and Truth But the Lord chargeth his to take heâ—â— of such false Prophets to separate avoid and withdraw from them Mat. 16 â—â— to the 23. Psal 26.5 2 Cor. 6 1â— 2 Thes Rev. 18. And In their Ancient Treatise concernâ—â—â— Antichrist Writ 1120. They say thâ—◠〈◊〉 attributes the Regeneration of the 〈◊〉 Spirit unto the â—â—ad outward wâ—â— Baptizing Children into their Faith 〈◊〉 teaching that thereby Baptisme and Râ—generation must be had grounding theâ—â—in all his Christianity which
2. Nor in the Epistles themselves As Children are not concerned in the Dedications of the Epistles so neither are they as Church-Members in the Epistles themselves as may appear by a few instances to which you may abundantly add in your reading the Epistles The first we shall mention is that 1 Cor. 6.4 1 Cor. 6.4 If then you have Judgment of things pertaining to this Life set them to judge that are least esteemed in the Church And that he meant least esteemed for Wisdom and Iudgment the fifth Verse explains But Infants of 8 or 10 dayes old can neither judge nor speak therefore we must necessarily conclude there were no such Members in the Church of Corinth 2. Another you have in 1 Cor. 10.16 17 compared with 11.28 29. The Cup of blessing which webless is it not the Communion of the blood of Christ And the bread which we break is it not the Communion of the Body of Christ For we being many are one Bread and whosoever doth eat and drink unworthily shall be guilty of the body and blood of the Lord and eateth and drinketh Damnation to himself not discerning the Lords body c. But poor Ignorant Babes without understanding cannot possibly either examine themselves or have the least discerning of the Lords body whether considered as Symbolically or Mystically represented in that Ordinance Therefore were none such to be sound in the Church at Corinth nor in any other Gospel-church as Dr. Owen saith very well Dr. Owen Dr. Owen p. 103. As God hath appointed Saints to be the seal and subject of all his Ordinances having granted the right of them to them alone 1 Tim. 3.15 Instructing them with the exercise of that Authority which he puts forth in the Rule of his Disciples in this world He hath also appointed the most holy institution of his Supper to denote and express that Vnion and Communion which the Members of each of these Churches have by his Ordinance among themselves 1 Cor 10.7 The Cup of blessing which we bless is it not the Communion of the blood of Christ The bread which we break is it not the Communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread How consonant by the way and agreeable both to Rule and Reason and Righteousness doth it appear to be to admit men upon profession of Faith to both Ordinances keeping thereby the right Subjects as well as to the due Order But how Childishly ridiculous it was in those first inventers of Baptisme for 600. years so well to observe the Order viz. first to baptize and then to communicate and yet so miserably to miss it in the Subjects applying the Spiritual Ordinances to Ignorant Babes And how much worse in the Protestant Reformers that so lamentably miss it both in the due Order and right Subjects also Which the Prelate and Presbyter do in admitting Children to Baptisme and Membership but not to the Supper And the Independent more in point of Order in admitting them to Bâ—ptisme but neither to Membership nor the Supper A third observeable Passage we have in 1 Cor. 12 25 26. 1 Cor. 12.25 26. Where the Apostle exhorts That there be no Schisme in the body but that the Members should have the same care one for another But how ridiculous would this be to be applied to a little Ignorant careless Infant A fourth considerable Instance may be fetcht from 1 Thes 5.2 4. 1 Thes 5.2 4. Where the Apostle saith That they all knew perfectly that the Day of the Lord so cometh as a Thief in the night That he speaks of all is evident verse 4 5. in these words But ye brethren are not in darkness that that day should overtake You as a Thief Ye are all the Children of the Day and of the Light c. But little Children that have no understanding are no such Children of the Light as to know perfectly or in part the coming of the Day of God For they know nothing at all of it therefore no such Infants were Members of the Church at Thessalonica And fifthly another convincing Passage we have in Heb. 6.11 12. Heb. 6.11 12. The Apostle thus exhorting And we desire that every one of you do shew the same diligence to the full assurance of hope to the End that ye be not slothfull but of them who through Faith and Patience inherit the Promises But little Children can shew no such diligence to the full assurance of hope to the end neither can they shew such diligence in following of them who through Faith and Patience did inherit the Promises For they have no understanding in Earthly things How then can they understand Heavenly John 3.12 Therefore no such Babes were Church-members in the Church of the Hebrews And as a further proof against Infants Church-membership 3. From the Characters Christ gives his Disciples we may add the Character Christ gives of his Disciples viz. John 8.31 32. Then said Jesus to those Jews which believed on him If you continue in my Word then are ye my Disciples indeed and ye shall know the Truth and the Truth shall make you free And John 15.8 A new Commandment I give unto you that you love one another as I have loved you That you also love one another By this shall all men know that you are my Disciples And again John 15.1 Herein is my Father glorified that you bear much Fruit so shall you be my Disciples And again Luke 14.27 And whosoever doth not bear his Cross and come after me cannot be my Disciple And Verse 33. So likewise whosoever he be of you that forsaketh not all that he hath cannot be my Disciple But how absurd would it be to apply any of these Characters to little Ignorant Infants And lastly from that General Exhortation that Christ gives to all his Disciples Mark 13.37 Watch and Pray always that ye may be accounted worthy to escape all these things and to stand before the Son of Man and what I say unto you I say unto all Watch. But how ridiculous would it be to include a little Babe herein Which Argument about Church-membership we shall conclude with those full words of Dr. Owen Dr. Owen so much to the purpose P. 107. viz. From all which it appears who are the â—ubject matter of these Churches of Christ as also the means whereby they come to be so namely the Administration of the Spirit and Word of Christ As also by the Gifts and Graces of the Spirit given to them to make every one of them meet for and useful in that place which he holds in such Churches as the Apostle discourseth at large 1 Cor. 12.15 16 17 to 27. Col. 2.9 Ephes 4.16 It being manifest saith he that no Ordinance of Christ is appointed to be observed by his Disciples No Communication of Gifts of the Holy Ghost is promised
of Pagans converted but Children of Christian Parents The truth is I do believe Pedobaptisme how or by whom I know not came into the world in the second Century and in the third and fourth began to be practiced though not generally and defended as lawfull from the Text grosly misunderstood Jo. 3.5 upon the like gross mistake of Jo. 6.53 they did for many Centuries both in the Greek and Latin Church Communicate Infants and give them the Lords Supper and I do confess they might do both as well as either But although they baptized some Infants and thought it lawfull so to do yet Austin was the first that ever said it was necessary and farther saith I have read what my learned and worthy friends Dr. Hamond Mr. Baxter and others say in defence of it and I confess I wonder not a little that men of such great parts should say so much to so little purpose for I have not yet seen any thing like an Argument for it Thus far Dr. B. CENTURY V. BElieve iâ— Baptisme was asserted in this Age and the grounds thereof by many of the learned writers whereof you have the following Instances Chrysostome Chrysost saith That the time of Gâ—â—ce on Conversion was the only fit 〈◊〉 for Baptisme which he saith was the season the 3000. in the second Acts and the 5000 afterwards were baptized Acts 4. And again In Baptisme the Principal thing to be lookt after is the Spirit by which the Water is made effectual for saith he in the Apostles time the Baptisme of Water and the Baptisme of the Spirit were different things and done at different times Magd. 5 Cent. 363. And again As Isaac was brought forth by the Word of Promise so must we be bâ—â—â— by the Word of God which only makes Baptisme powerfull and effectual 364. Austin Austin himself in his Book de fide bono aper Cap. 6 saith That none without due Examination both as to Doctrine and Conversation ought to be â—dmitted to Baptisme Cent. 5 p 654. And again That no ignorant or scandalous Person ought by any means without due Instruction and fruits of Râ—pâ—ntance to be admitted to Baptisme 654 655. Austins Creed and Chrysostomes Creed also were calculated for the Catachumeni for their better instruction before Baptisme p 655. The names and qualities of several Adult persons that were baptized in this Age are inserted p. 655. CENTURY VI. IN this Age the Adult upon profession of faith were baptized Gregory Gregory Lib. 4 Cap. 26. saith That a Sermon was used to be Preached to those that were to be baptized and that the pomps of the Devil were used to be renounced before Baptisme and that the hearts of believers are through Grace cleansed thereby Gregory in Baptisme the Elect receive the gift of the the Spirit whereby also their understandings are enlightned in the Scripture and that by faith in Baptisme all sins are relaxed Cent 6. 226 227. Cassiodarus Cassâ—odor calls Baptisme the Divine fountain wherein the faithfull have the new Creature brought forth Cent 6. p. 226. Olimpiâ—dorus Olimp. saith Our Spiritual life is one and the same effected with our spiritual death for they who are born are buried with Christ in Baptisme p. 226. CENTURY VII THe Bracarens Councel Brac. C. in Spain decreed That no Adult Person but such who had been well instructed and Chatechised and duly examined should be baptized Cent. 7. 146. The 6th Councel of Constance C. of Con. ordained That none should receive Baptisme without rehearsing the Creed or Lords Prayer 146. The Councel of Tolletanus C. of Tol. in the 5th Chapter saith That by being dipt into Water we do as it were descend into Hell and by rising up out of the Water we do witness a Resurrection Paulinus Baptized in the River Trent in England a great number both of men and women at noon day Bead. l. 2. c. 16. Cent. 7. 145. CENTURY VIII BEde saith That men were first to be instructed into the knowledge of the Truth then to be baptized as Christ hath taught because without faith it was impossible to please God Cent. 8. p 220. And again as the body is visibly cleansed by Water so the soul of the faithful is invisibly cleansed by Baptisme And again only that kind of Baptisme where the Spirit of the Lord regenerates is effectual 223. And again if the Word or Water be wanting it is no Baptisme 218. And again upon Jo. 3. All those that came to the Apostles to be baptized were instructed and taught concerning the Sacraments of Baptisme then they received the holy administration thereof Haimo Haimo in Postilla upon Mat. 28. Go and teach all Nations Baptizing them c Fol. 278. In this place saith he is set down a Rule how to baptize that is that teaching should go before Baptisme for he saith Teach all Nations and then he saith Baptise them for he that is to be Baptized must be first Instructed that he first learn to believe that which in Baptisme he shall receive for as faith without works is dead so works when they are not of faith are nothing worth CENTURY IX Rabonus RAbonus Cap. 4. saith That the Catechisme which is the Doctrine of faith must go before Baptisme to the intent that he that is to be Baptized may first learn the mysteries of faith And farther he saith the Lord Christ annointed the Eyes of him that was born blind with Clay made of Spittle before he sent him to the Water of Shiloah to signifie that he that is to be Baptized must first be instructed in the faith concerning the incarnation of Christ when he doth believe then he is to be admitted to Baptisme to the intent that he may know what the Grace is which he receiveth in Baptisme and whom he afterwards in duty ought and is bound to serve Albinus Albinus saith Three things are visible in Baptisme viz. the Body the Water and the Administrator and three things are invisilbe the Soul Faith and the Spirit of God which being all joyned by the word they are effectual in that Sacrament Cent. 8. 225. Damascenus Damas We are buried with the Lord in Baptisme as saith the Apostle p. 220. Rabonus Rabonus again saith That the Adult were first to be instructed in the faith and duly examined before they were baptized And that as Noah and his family were saved by Wood and Water so the faithful are saved by Baptisme and the Crosâ— Cent. 8. p. 144. Remigius saith in 22. Remig. That faith is the principal thing in Baptisme for without it it is impossible to please God p. 145. Walafrid Strabo Walafrid Strabo who lived about 840. in his Book de Reb. Eccles Cap. 26 saith That in the first times the Grace of Baptisme was wont to be given to them only who were come to that integrity of mind and body that they could know and understand
hath not sent me to Baptize but Preach the Gospel saith This must not slightly be understood as if he were not sent to to baptize at all but that teaching should go before Baptisme for the Lord commanded his Apostles both to Preach and also to administer the Sacraments Erasmus Erasmus paraphraseth that upon those words in Mat 28. When you have taught them the Word of God if they then believe you and receive it if they begin to repent themselves of their former life and are ready and willing to embrace the Doctrine of the Gospel then let them be baptized with Water in the Name of the Father Son and Holy Ghost that they may be marked with his Mark and written amongst the number of those which trust that are through the merits of his death freed and washed from their sins and received to be Children of God Ludovicus Vives in his Comment aforesaid L. Vives l. 1. c. 27. None saith â—e were baptized of old but those that are of Age who did not only understand what the Mystery of the Water meane but desired the same the perfect Image whereof we have yet in our Infants Baptisme for it is askt of the Infant Wilt thou be baptized for whom the sureties answer I will Melancton upon 1 Cor. 11. In times past saith he those in the Church that had Repented them were baptized Melanc and was instead of an Absolution wherefore Repentance must not be seperate from Baptisme for Baptisme is a Sacramental sign of Repentance Beza Beza upon 1 Cor. 7.14 saith That to permit all Children to be Baptized was unheard of in the primimitive Church whereas every one ought to be instructed in the Faith before he were admitted to Baptisme Bucer Bucer in his Book entituled The Ground Work and Cause saith That in the Congregation of God Confession of sins is always first the which in times past went before Baptisme For commonly Children were baptized when they came to their understanding and that in the beginning of the Church no man was Baptized and received into the Congregation but those that through hearing the Word wholly gave over and submitted themselves to Christ Chamier Chamier Tom. 4. l. 5. c. 15. Ser. 19. saith Who seeth not that the Custom of the scrutiny of the Baptized was not in that time when scarce the 1000 Person was Baptized before he came to Age and was diligently exercised in Catechisme Dr Ham Dr. Hamond in his Chat. Lib. 1. l. 3 p 23. saith That all men were instruâ—ted in the Fundamentals of faith anciently before they were permitted te be baptized Dr. Field Dr. Field on the Church p. 729. saith That very many that were born of Christian Parents besides those that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops hefore they were baptized Ch. Cate. The Doctrine of the Church of England held sorth in their publick Catechisme gives Testimony to this Truth where it is asserted That Repentance whereby we forsake sin and faith whereby we stedfastly believe the promises are required in every one that is to be baptized confessing also that Children can neither repent nor believe Which though they would salve by saying they do both by their Sureties upon which invention they lay the stress of the whole for if there be no warranty for Sureties in the Case they have in these few words given up the Controversy For they grant that Faith and Repentance are requisite to qualifie to Baptisme and ingeniously acknowledge that Children are not capable of either but that they do repent and believe by their sureties which how Consonant to Reason Rule and Righteousness lâ—t all the upright judge and concerning which Practice take the judgment of Dr. Taylor Bishop of Downe Dr. Tayl. p. 239. of his Lib. of Pro. I know saith he God might if he would have appointed God-fathers to give answer in behalf of Children and to be fiduciors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Circumstances and given Answers with more truth for the Question is askt of believing in the present and if the God-fathers answer in the name of the Child I do believe it is notorious they speak false and ridiculous for the Inâ—ant is not capable of believing and if he were he were also capable of discenting and how then do they know his mind and therefore said he Tertullian and Gregory Nazianzen gave advice that the Baptisme of Infants should be deferred till they could give an account of their own faith How this invention of Gossips came in and by what Pope it was instituted and how they were required in the Baptisme of Bells and Churches as well as Infants you will hear farther in the other Historical Part. We shall now conclude this Chapter with that wonderfull Testimony given by Mâ— Baxter in his 20th Argument to Mr. Blake in these words Mr. Bax. Here note saith he speaking of the Eunuchs not being admitted 〈◊〉 Baptism till he made a profession of his Faith first that Baptisme as received is the Seal of our Faith how much soever denied by Mr. Blake as it is the Seal of Gods Promise secondly That the constant order is that Baptisme follow Faith thirdly That it is 〈◊〉 better then an impious prophanation of it if it go without Faith that is firsâ— if the Party seek it without the presence of Faith secondly if the Pastor administer is without the profession of Faith Thus you see by plentifull Evidence that the Lord hath not left himself without witness hereto from men and that in several Ages not only before but since the Antichristian darkness took place but that which is most to be admired and adored in this Providence is that much of this blessed Testimony for Truth hath proceeded from the Pens of some of its chiefest Adversaries whereby the Wisdom and Power of God hath much appeared who cannot only out of the mouths of Babes and Sucklings but out of the very mouths of Enemies also create and perfect his own praise And make even their own Tongues to fall upon themselves for what is esteemed better Evidence and Testimony amongst men then the confession of Parties themselves But it may be Objected Object that howâ—ver you improve many of these sayings of the Pedobaptists to justifie your way and condemn theirs yet they have another meaning which will well enough reconcile such Principles to their Practice of baptizing Infants and whereby you will be found mistaken in in the supposed advantage for is it to be thought possible that such pious wise and learned men should so positively contradict themselves as you seem to make them do Answ To which I answer That whatever their meaning may be yet their word and reasons
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
great weakness sinful shortnes therein in any of the many Editions of that Piece which I humbly conceive as well deserved a Recantation as some other things he has judged worthy thereof CENT II. Anselm Anselm asserts that Children should be Baptised and gives these Reasons 1st That the Devil by the faith of the Parent may be cast out of the Children in Baptism as the Woman of Canaan in the 15. Mat. v. 21. had the Devil cast out of her Daughter p. 171. 2ly That they may thereby be freed from Original sin and be rendred Saints and holy ones by Baptism as they are owned to be 1 Cor. 7. p. 171. 3ly That they may die to sin for they that are Baptised into Christ are so being Baptised into his Death which he says is without exception for whosoever is Baptised into Christ is Baptised into his Death Meginhardus Meginhardus saith if little Infants or weak ones be brought to Baptism let them answer for them that bring them and then let hands be laid upon them with holy Chrysme ☜ and so let the Eucharist be Communicated to them p. 168. Ivo saith that the Infants as well as the Adult are to be Baptised because of the Faith of the Sacrament p. 260. The Latins in this age did Rebaptise the Greeks who dssowned their Baptism p. 263. And the Greeks did excommunicate the Latines for renouncing theirs p. 401. To the former Superstitious Rites they added That Salt should be put into the mouth of the Baptized p. 261. And to the Christning of Churches that Salt should also be mixed with the Water of Execration Waldenses witness against Infant Bapt. The Waldenses did appear this Age to witness against the Romish Superstitions and amongst the rest that of the Real Presence in the Eucharist and Baptizing of Infants which you have at large hereafter with the opposition and persecution they met with for the same They were called Bâ—ringarians from Beringarius one of their chief Leaders CENT 12. Peter Lombard Peter Lombard saith That to the baptizing the Adult their proper faith is required but to the baptizing an Infant the faith of others sufficeth Cent. 12. p. 418. And again Children are to be baptized because they are thereby clensed from original sin p. 596. Bernard Bernard saith That without Baptism Children cannot be saved p. 604. And again As Children of old were circumcised without or against their wills for their Salvation so may they now be baptized p. 599. Peter Cluniacenses Peter Cluniacenses writing against Peter Bruis one of the Waldensian Barbes who denied Infants Baptism saith Lib. 1. Ep. 2. They who are not baptized with Christs Baptism cannot be Christians And shall the Children of the Jews be saved with the Sacrament of Circumcision and shall not the Children of Christians be saved with the Sacrament of Baptism p. 599. Heldigard Heldigard saith That as our little Children that are not capable to feed themselves have others to feed them to keep them from temporal death So is it with them in Baptism who being neither capable to believe or profess have spiritual helps provided for them that they may not want that spiritual food that may preserve them from eternal death p. 602. Alexander Alexand. the 3d in his Decretals L. 3. Tit. 40. c. 2. saith They who have any doubt concerning their Baptism may be baptized with these words If thou art baptized I do not baptize thee but if thou beest not I do baptize thee in the Name of c. The former ridiculous Rites were this Age observed with this Addition Bernard saith To the Dedication or right-Christning of Churches there must be Aspersion Inunction Illumination ☞ Benediction Nomination p. 861. And that if the Temple should come to be polluted by the Priests committing Adultery in it The sprinkling it afresh with Holy-Water cleanseth it again Alex. 3. L. 5. Decret When Marriage prohibited The certain times wherein Marriages were prohibited was from Septuagesima to Easter from Râ—gation to Whitsâ—ntide from Advent to Epiphany Which were done by the Edict of Pope Clement as saith Gigas p. 919. The Waldenses were in this Age great Witnesses to the baptizing of Believers Petro Brusians writ against Infants Baptism and as great opposers of Infants Baptism called by the name of Petro-Brusians Apostolici Henerici and for which they were great Sufferers is hereafter p. 844 845 846. CENT 13. Thomas Aquinas Tho. Aqui. saith Children are to be baptized not in their own proper faith but in the faith of the Church p. 419. And again That they may be freed from Original Sin and Condemnation p. 422. Alexander saith Baptism conferrs grace to little ones not only purging them from Original Sin but by the Merits of Christs Suffering the faith of the Surety but by the vertue of the Sacrament p. 426. Bonaventure Bonavent saith If Children dye that are baptized before they come to years of discretion they so receive grace by the faith of another that by Christs merit they shall be saved which he saith is denied by certain cursed Hereticks p. 419. Concurring hereto are several other Doctors of this Age as Hugo p. 544. Gulielmo p. 419. Albert and the Decree of the Neomansian Synod 594. the Synod of Coloniae 938 944. but let these already mentioned suffice Tho. Aquinas saith Though a Priest be the proper Administrator of Baptism yet in case of necessity not only a Deacon but a Lay person yea a Woman nay an Heretick or Pagan may baptise so be it the true form of the Church be observed and intend thereby what the Church intends p. 419. An Exposition of many of their ridiculous Customs Gulielm All the Abominable Rites before-mentioned were in this Age observed with this following Exposition upon them Gulielm saith That the matter of the Sacrament of Confirmation is Oyl-Olive mixed with Balsom and incorporated upon the fire called Chrysm and which can only be done by the hands of a Bishop The form of which Sacrament he saith is this viz. I sign thee with the sign of the Cross confirm thee with the Crysm of Salvation in the name of the Father Son and Holy Spirit Amen And which only a Bishop can administer p. 417. By Exâ—rcism the Devil is blown away Hugo Albertus Albertus saith By blowing in Execration the power of the Devil is expelled and being signed upon the breast and forehead with the sign of the Cross he is driven not only from the heart but more visibly from the outward man And that the Salt is to be put into the mouth the better to endue with spiritual savour and wisdom And that the ears and nose is to be anointed with spittle that grace and discretion from God may be conferred which because the spittle descends from the Head that is thereby signified And that the Breast must be anoynted to prepare the Heart
D. Tayler p. 240. speaking so much my mind and the truth herein saith he Whether Infants have Faith or no is a Question to be disputed by persons that care not how much they say and how little they prove First Personal and Actual Faith they have none for they have no acts of Understanding and besides how can any man know that they have since he never saw any sign of it neither was he told so by any that cold tell Secondly Some say they have Imputative but then so let the Sacrament be too that is if they have the Parents faith or the Churches then so let Baptism be imputed also by deriuation from them and as in their Mothers Womb and while they hang on their Mothers Breasts they live upon their Mothers Nourishment So they may upon the Baptism of their Parents or their Mother the Church For since Faith is necessary to the susception of Baptisme and they themselves confess it by striving to find out new kinds of Faith to daub the matter up such as the Faith such must be the Sacrament for there is no proportion between an actual Sacrament and an imputative Faith this being in immediate and necessary order to that And whatsoever can be said to take off from the necessity of Actual Faith all that and much more may be said to excuse from the actual susception of Baptisme The first of these devices was that of Luther and his Scholars the second of Calvin and his and yet there is a third Device which the Church of Rome teaches and that is that Infants have habitual Faith but who told them so How can they prove it What Revelation or Reason teacheth any such thing Are they by this habit so much as disposed to an actual Belief without a new Master Can an Infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a Man than if he had not been baptized Are there any Acts precedent concomitant or consequent to this pretended Habit This strange Invention is absolutely without Art without Scripture Reason or Authority But the Men are to be excused unless there were a better To which saith he this Consideration may be added That if Baptisme be necessary to the Salvation of Infants as the Fathers of old and the Church of Roms and England since upon whom is the imposition laid To whom is the Command given To the Parents or the Children Not to the Parents for then God hath put the Salvation of innocent Babes into the Power of others and Infants may be damned for their Fathers carelesness or malice It follows that it is not necessary at all to be done to them to whom it cannot be prescribed as a Law and in whose behalf it cannot be reasonably entrusted to others with the appendent necessity and if it be not necessary it is certain it is not reasonable and most certain it is no where in terms prescribed and therefore it is presumed that Baptism ought to be understood and administred according as other Precepts are with reference to the capacity of the subject and the reasonableness of the thing And again to this purpose p. 242. And if any Man runs for succour to that exploded Cresphugeton that Infants have Faith or any other inspired Habit of I know not what or how we desire no more advantage in the world than that they are constrained to answer without Revelation against Reason common Sense and all the Experience in the World The Argum. from federal Holiness examined 4. Argum. From Federal Holiness examined The other Scriptures we shall speak to are those that are supposed to hold cut a Covenant-Right to the Children of Believers and from whence Arguments are drawn for the Baptizing of them which are principally 1 Cor. 7.14 Gen. 17.7 compared Rom. 4.11 and Acts 2.39 From whence it is asserted That the Children of Believers being a holy Seed and in Covenant that to them therefore belong the Seals of the Covenant which we shall examine with care and circumspection so much stress being laid thereon And as previous to our Answer thereto shall in the fir place take notice that this way of arguing hath been the new way which since the Reformation hath been taken up to prove Infants-Baptism by Antiquity of the Argum. from Federal Holiness For when the unsoundness and rotteness of the antient ground of Infants-Baptisme appeared they being loath to part with the Tradition endeavoured to build it upon this new Foundation for when it was discovered that Infants might be saved without Baptism and that they were not damned if they died without it and that the Sacrament did not give Grace by the bare work done nor took not away Original Sin it was high time to lay a new Foundation for it or else it would have faln therefore is this new way of Covenant-Holiness found out upon which our Congregational-Men especially both in Old as well as New-England seem to go of which Zwinglius about 120 years since forasmuch as I can learn was the first Founder wherein he was singular from all that went before him And which he seems himself to owne in his Book of Baptisme Tom. 2. Fol. 57. Saying That all those who have from the Apostles times written of Baptism have not in a few things erred from the scope he having it seems found out a way freer from Error and Exception than all the Tracts of the Antients Having observed to you the Antiquity of this new Foundation we shall in the next place weigh and consider the Arguments themselves The First and chiefest is from 1 Cor. 7.14 Else were your Children unclean The Arguments from Foederal-holiness examined 1 Cor. 7.4 but now are they holy From whence this Argument is raised That they who are holy with a Covenant-holiness may be baptized But the Infants of Believers are holy with a Covenant-holiness for it is said in the Text but now are they holy therefore they may be baptized In which Argument we have these two things asserted but not at all proved First that the holiness in the Text is a federal or Covenant holiness Secondly That Federal or Covenant holiness qualifies Infants for Baptism Both which are positively denied upon the following Grounds First Because the Holiness in the Text be it what it will whether Moral Federal or Matrimonial is neither here or elswhere assigned to be a ground of baptizing Children upon it being only the ground laid down in the Institution that can warrant the same The Female as well as the Male Children under the Law had all of them a Legal or Federal Holiness yet must none of them be Circumcised because God had not so ordained And for twenty Generations before the Law Circumcision was neither administred to Male or Female for the like Reason It being Gods Word only not our Reason or the Inventions or Persuasions of Learned Men that can warrant our practice in Gods
Children is used in Scripture shall by Children understand Infants must needs believe that in all Israel there were no men but all were Infants and if that had been true it had been the greater wonder they should overcome the Anakims and beat the King of Moab and march so far and discourse so well for they were all called the Children of Israel The fourth thing to be inquired into is Whether Circumcision was a Seal of the new Covenant to the Believers and their Seed To which I answer in the Negative that it was neither a Seal to them Circumcision only a Seal to Abraham not to Believers nor their Seed not much less a Seal to them of the new Covenant It is true it was a Seal Confirmation or Ratification of the faith that Abraham had long before he was Circumcised but so could it not be said of any Infant that had no faith It was a Sign put into the Flesh of the Infant but a Sign and Seal only to Abraham witnessing to him that he not only had a justifying faith but to the truth of the Promises viz. That he should be the father of many Nations Gen. 12.23 2dly The father of the faithful Rom 4.11 Heir of the World Rom. 4.13 That in hi◠all the Families of the Earth should 〈◊〉 blessed viz. in Christ proceeding fro◠him which was no wayes true of any Infant that ever was Circumcised for none had before their Circumcisio◠such a faith that intitled them to such singular Promises the scope in that place in the 4. Rom. being to shew That Abraham himself was not justified by Works no not by Circumcision but by faith which he had long before he was Circumcised and so but a Seal or Confirmation of that faith which he had before and to assure him of the truth of those special Promises made to him and his Seed both Carnal and Spiritual And to which purpose you have both Chrysostome and Theophylact Chrysost and The. as Mr. Lawr. P. 168. viz. It was called a Seal of the Righteousness of Faith because it was given to Abraham as a Seal and Testimony of that Righteousness which he had acquired by faith Now this seems to be the priviledge of Abraham alone and not to be transferred to others as if Circumcision in whom ever it was were a Testimony of Divine Righteousness for as it was the priviledge of Abraham that he should be the Father of all the faithfull as well Circumcised as uncircumcised being already the father of all uncircumcised having faith in Vncircumcision he received first the sign of Circumcision that he might be the father of the Circumcised Now because he had this priviledge in respect of the Righteousness which he had acquired by faith therefore the sign of Circumcision was to him a Seal of the Righteousness of faith But to the rest of the Jews it was a sign that they were Abraham 's Seed but not a Seal of the Righteousness of faith as all the Jews also were not the fathers of many Nations Secondly Much less was Circumcision a Seal of the new Testament as before for nothing is a Seal thereof but the Holy Spirit Eph. 1.13.4.30 Thirdly Neither is Baptisme more then Circumcision called a Seal It i◠called a Figure 1 Pet. 3.21 And 〈◊〉 is a sign as before But a sign and figure proper only to men of understanding representing Spiritual things and Mysteries And not as Circumcision which was a sign not improper for Infants because it left a signal impression in their flesh to be remembred all their days but so cannot Baptisme be to any Infants 5. Circumcision not administred only to believers their seed The fifth thing to be examined it Whether Circumcision was administred to Believers as Believers and to their See◠after them as such to which Baptisme was to Correspond It is answered by no means for it was an Ordinance which by the institution belonged to all the natural Linage and posterity of Abraham good or bad without any such limitation as was put upon Baptisme If thou believest with all thy Heart thou mayst Acts 8. or any such qualification to an Infant capable to receive it that he should have a believing Parent but will you deny Abraham to be a believing Parent and was not he a Father to them all What then he was a publick common Father which reaches not the case in hand for he was no such father to them neither have they any other in his stead therefore the Analogy holds not yet if they had would it avail for that Priviledge would not stand the natural Children of Abraham in any stead to admit them to Baptisme which though they claimed upon that account Mat. 3. John rejects them upon it calling them a Generation of Vipers bidding them bring forth fruits meet for Repentance and which only would give them admittance to the Baptisme of Repentance and that it was not enough to say they had Abraham for their father And to the same purpose doth our Saviour tell Nicodemus a Mr. in Israel that without the new Birth his Birth-priviledge would not avail him in the Gospel-priviledges Joh. 3. and with more severity doth he tell the Jews that however they bore up themselves as the Sons of Abraham yet without believing in Christ who could only make them free 6. Baptism came not in the room place use of Circumcision 1. Not in the room and stead they were Bond-slaves to sin and the Children of the Devil The sixth thing to be searched after is Whether Baptisme did succeed in the Room Place and use of Circumcision To which I answer by no means for the following Reasons 1. Not in the room and stead 1. Because then only Males not Females would be baptized because no other Circumcised but all believing women as well as men were to be baptized Acts 8.12 16.14.15 2. Because then some not all Believers should be baptized because not only women as before were not admitted but all Believers out of Abrahams Family to whom he was a Spiritual father because he was a Believer before he was Circumcised Rom. 4.11 12. Whereas all Believers according to the Commission were to be baptized 3. Because then the Circumcised needed not to have been baptized if they had been already sealed with the new Covenant-seal But Christ himself and all his Apostles and so many of the Churches were Circumcised yet nevertheless were baptized 2. Not to the ends and uses 2. Not to the ends and uses neither as suggested upon the following grounds 1. Because Circumcision was a sign of Christ to come in the flesh and Baptisme that he was already come in the flesh witnessing to his Incarnation Death Burial and Resurrection 2. Circumcision was to be a partition Wall betwixt Jew and Gentile but Baptisme testified the contrary viz. That Barbarian Scythian Bond and Free Jew and Gentile Male or Female were all one in Christ Cornelius the
Rom. 6 4. Therefore we are buryed with him by Baptisme into Death proving from thence That Dipping or plunging was the proper Ceremony and Rite in the Ordinance and how naturally Arguments did arise from that Sign in Baptisme to inforce Holiness and Mortification the thing signified thereby Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you so much stand upon signifies if not to sprinkle yet not only to dip and overwhelme but also to wash as Mark 7.4 The washing of Hands Cups Pots Vessels Beds and Tables which we hope you will grant may be done without dipping or plunging in Water Answ That Baptisme in a sence is washing I no ways doubt for you cannot dip a thing but you may be said to wash it therefore in allusion hereto 't is said Acts 22. Arise and be bapzed and wash away thy sins and Tit. 3. The washing of Regeneration and Heb. 10. Bodies washed with pure VVater And so in dipping of Clothes they wash them And so here by dipping of unclean Hands Pots Cups Vessels and Beds for Tables are not there the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in your Margent signifies a Bed but never a Table as a Learned Critick observes they are also washed Object But Hands Cups Vessels and Beds may be washed though not dipt Answ It is true they may though not from this Scripture the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though all dipping is washing yet all washing is not dipping in a proper sence for Water sprinkled or poured upon a thing may be so called in an improper sence though it is a very unusual thing so to deal with unclean Hands Beds or Vessels And I presume you will account her but a Slut and give her no thanks for her pains that having unclean Hands Vessels Beds or Clothes to wash doth only sprinkle or pour a little water upon them as though that would serve the turn and doth not our familiar experience tell us that to dip our dirty hands in Water rinsing them is the most effectual way to wash them and that sprinkling or pouring a little water will not do the business Therefore are we to take washing here in this 7. Mark 4. to be dipping in a proper sence as the word imports and as most agreeable to known Custom and Use for neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle are ever taken to dip or baptize nor is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply taken for washing by pouring or sprinkling that I can find The divers washings mentioned Heb. 9.10 may well be explained from Lev. 1.9 13. 6.27 28. 15.6 Exod. 30.19 to be such as was done by baptizing in water not sprinkling with or pouring water upon And in the 2 Kings 5.10 the Prophet bids Naaman go and wash in Jordain seven times and accordingly Ver. 14. 't is said in obedience hereto and in explanation of that kind of washing the Prophet intended he went and Baptized himself seven times in Jordain Therefore for any to shun the proper true Genuine sence and build a practise upon an uncouth indirect unusual and at best an Allegorical sence is no other then as the Proverb is To leave the Kings High way and to take Hedge and Ditch And besides if you will follow the Allusion do you not wash all that is unclean whether of Hands Cup Vessel or Bed but the whole man is all unclean every Member and every Part therefore all and every Part ought to be washed and not the Head and Face only as you expect to have all your sins washed away and every Member cleansed by Faith in Christs Blood As well as in this Figure to represent that as every Member hath lived to sin should here also die be buried raised and quickned spiritually with Christ in firm assurance of Christs Resurrection and confident expectation of the whole mans being to be raised and glorified in the Resurrection of the Just And to which purpose we have Dr. Goodwin M. Good in his support of faith P. 54. very excellently viz. That the eminent thing signified and represented in Baptisme is not simply the blood of Christ as it washeth us from our sins but there is a farther representation therein of Christs Death Burial and Resurrection in the Baptized being first buried under water and then rising out of it and this is not in a bare conformity to Christ but in a representation of a Communion with Christ in that his Death and Resurrection Therefore it is said We are buried with him in Baptisme and whrein we are risen with him c. And moreover here it is that the answer of a good Conscience which is made the inward effect of this Ordinance of Baptisme 1 Pet. 3.21 Is there also attributed to Christs Resurrection as the thing signified and represented in Baptisme and as the cause of that answer of a good Conscience even Baptisme doth now also save us c. As for the Cavils of unseemliness and hazarding of health to the weak they are as the fruits of Carnal wisdom unbelief and shunning the Cross so no other then to reproach the wisdom of Christ that so ordained and himself so practised telling us that however the world may call it undecent that it is a comely thing therein to follow him in the fulfilling of Righteousâ—ess And as for that of unseemliness they that have or shall see the decency of the Practise will sufficiently vindicate it from such a Calumney and be able to convince Mr. Baxter or any other Cavilers of their unchristian slanders of that kind already touched And for hazard of Health to the Weak the Constant Known Experience doth amply refute that vain Imagination and Suggestion CHAP. V. Wherein you have an account of several Mischiefs Absurdities and Contradictions that are justly to be charged upon the Practise I. BY its altering Christs Order in the Commission Mat. 28.19 where in teaching Repentance and Faith are required always to precede or go before Baptisme which this makes to proceed or follow after altogether II. By its changing the Subjects of Christs appointment viz. Men and Women of Knowledge and Vnderstanding capable to Evidence Faith and Repentance for ignorant unconverted Babeâ— that know neither good nor evil their right hand from their left III. By frustrating all the Holy and Spiritual Ends of the Ordinance which you have before at large viz. to be a Sign of present Regeneration a dying burying and rising with Christ to be the answer of a good Conscience to be a mutual stipulation or contract then and there entred into betwixt God and the Party as well as a visible entrance into the Church all which as applyed to a poor Ignorant Infant are but mock-shews and utterly insignificant and invalid IV. By its inverting the Order and manner from dipping the whole Man into sprinkling or pouring a little Water
Cent. 3. Cap. 2. p. 6. We doubt not to affirm That the Churches of the Island of Britain did also remain in this Age. Balaeus Balaeus Cent 1. fol. 37. saith That the British Churches received the Nicen Confession of Faith against the Arians whence it was that Basil Chrysostome and others of the Greek Fathers make such frequent and great mention of the British Isles their reception of the Gospel and the Divine sense they had of the Power thereof ☜ that their Churches also were exactly constituted according to Christs pattern Jeffry of Monmouth in his Book Jeffr. of Monmou de Britanorum Gestis Lib. 8. c. 4. tells us That in the Countrey of the Britains Christianity flourished which never decayed even from the Apostles Time amongst whom saith he was the preaching of the Gospel sincere Doctrine and living Faith and such Form of Worship as was delivered to the Christian Churches by the Apostles themselves and that they even to Death it self withstood the Romish Râ—tes and Ceremonies and that about the Year 448 the English Saxons began to possess Britany and that about 593 they having made a compleat Conquest of the Britains began to settle their Heptarchy That in 596 Gregory Bishop of Rome sent Austin the Monck into England to bring the Saxons into a Conformity to the Church of Rome For as long as the British Churches possessed the Countrey they kept themselves sound in the Faith and pure in the Worship Order and Discipline of Christ as it was delivered to them from the Apostles or their Evangelists That they were great Opposers of the Church of Rome the antient Barde Taliessyence Taliessyence in his Welsh Verses recorded by Bede and translated by Fuller in his Ecclesiastical History 1. Book doth testifie viz. Wo be to the Priest yborne That will not cleanly weed his Corne And preach his Flock among Wo be to that Shepherd I say That will not watch his Fold alway As to his Office doth belong Wo be to him that doth not keep From Romish Wolves his Sheep With Staff and Weapon strong That about the begining of the Seventh Century Austin endeavoured to reduce the Britains as well as the Saxons to a Conformity with the Church of Rome at which time the old Britains were principally in Wales where Bangor on the North and Care-Leon on the South were the two principal Seats both for Learning and Religion In Bangor was a Colledg containing 2100 Christians who dedicated themselves to the Lord to serve him in the Ministry as they became capable To whom was attributed the Name of the Monks of Bangor Yet did they no waies accord with the Popish Monks of that or the following Age For they were not reduced to any Ecclesiastical Order but were for the most part Lay-men who laboured with their Hands married and followed their Callings only some of them whose Spirits the Lord fiâ—ted and inclined to his more immediate Service devoted themselves to the study of the Scriptures and other holy Exercises in order to the work of the Ministry Who sent forth many useful Instruments Fuller Lib. 1. p. 40. Balaeus Cent. 1. c. 70. Many of whom Austin got to a Councel he kept about Worcester-shire where he propounded to them the embracing the Romish Rites and to join with him in Preaching and Administring in their way which they refused Then as Rob. Fabian Fabian in his 5th Part c. 119. fol. 125. tells us He said to them Since you will not assent to my Hests generally assent you to me specially in three things The First in your keeping Easter D◠〈◊〉 Form and Time as it is ordered The Second That you give Christendome to Children And the Third That you Preach to the Saxons as I have exhorted you And all the other debate I shall suffer you to amend and reform amongst your selves But saith he they would not thereof To whom then Austin said That if they would not take peace with their Brethren They should receive war with their Enemies And if they disdained to preach with them the way of Life to the English Nation they should suffer by their hands the revenge of Death And which Austin accomplishod accorddingly by bringing the Saxons upon them to their utter ruine And thereupon saith Fabian that Faith that had endured in Britain for near 400 Years became near extinct throughout the Land An account of the Destruction of that famous Monastery of Bangor and those worthy Christians inhabiting the same you have thus briefly from Humphrey Lloyd Humph. Lloyd the learned Welch Antiquary in his Breviary of Britain p. 70 71. as followeth In Denby Shire saith he near the Castle of Holt is seen the Rubbish and Reliques of the Monastery of Bangor while the glory of the Britains flourished In the same were 2100 Monks very well ordered and learned divided into seven parts dayly serving God amongst whom those that were simple and unlearned by their handy labour provided Meat and Drink and Apparel for the Learned and such as applied themselves to their studies and if any thing was remaining they divided it unto the Poor That place sent forth saith he many hundred of excellently well-learned Men amongst whom it also vomited forth to the World Pelagius And afterwards by the Envy and Malice of Austin that arrogant Monck and the most cruel execution of his Minister Ethelfred Those worthy Men were destroyed the whole House from the very Foundation together with their Library more precious than Gold was razed down and demolished by fire and sword And hence it is manifest that this bloody Massacres of those glorioas Witnesses of Christ did arise from their Christian Courage and Zeal against those Antichristian impositions of the Romish Church The History of Christianity amongst the Antient Waldenses Of the Wâ—â—â—â—â—ses THe other Historical Account we are to give you is that of the Waldenses that eminent and famous Christian People who have not only given so large a Testimony to the truth before treated but by the Learned Vsher and many of our Protestant-Writers are owned to have been the true Church and from whom the Protestants do derive in Opposition to the Papacy Concerning whom the better to preserve the savour of their precious Memory We shall observe in their Story this following Method viz. 1. Give you an account of their several Names they are known by in History 2. Their Original and Antiquity 3. Their excellent and worthy Conversations as testified by their greatest Enemies 4. The Progress and Success of the Gospel in their hands aâ—d the Methods thereof 5. Their 〈◊〉 it 〈◊〉 W tness against and great Sufferings under Antichrist as I have collected them out of the best Historians both of their own and others Though as to their own Records as Perin and Morland inform us the Papists have used no small industry to raze and obliterate as they have had the opportunity though in spite of their utmost malice
of that kind Providence hath preserved something from themselves First As to the Names Their Names in Story by which they are known and distinguished in History you will find to be various viz. Sometimes from the Places and Countries of their abode Sometimes from their Men of Name sometimes from Reproach and Slander 1. From the Places of their abode 1. From the places of abode therefore called Lyonists or the poor People of Lyons from that City or County of Lyons in France Albigenses from the City Albi in Languedoc Tholouzions from the City Tholous in the same Province Arletenses from the City Arles the chief Seat of the Kings of Burgundy in Province Picards from Picardy Lumbards from Lumbardy in Italy Gazars either from a City so calle in Languedock or from the word of disgrace signifying Execrable 2. From their principal Leaders Sometimes by some of their Principal Leaders as Waldenses as many suppose from one Waldo a Citizen of Lyons though others suppose upon another account because they were so called long before his time as appears by the Book of Claudius Seiscelius a Councellor to Charles the Great in the 8th Century who mentions them by that Name in his Book Advers Waldenses who though a good man and in many things holding with them yet in some things against them which was 260 Years before Waldo's time Beringarians Sometimes they are called Beringarians from the famous Beringarius one of their Barbs or Elders sometimes Petro Brusians from that worthy Martyr Peter Bruis sometimes Arnoldists from Arnold another eminent Barb. and Martyr sometimes Henericans from Henericus sometimes Ioseplests from Joseph Lolarde from Lolard another of their eminent Barbs 3. From Nick-names Sometimes by Nick-names or terms of Disgrace viz. The Apostolici or Apostolick men The Cathart or Puritans the old name of reproach by which the Novatians and Donatists were called in the 4th Cent. Perfectionists because they prest after Holiness Publicanos because they said they were sent to publish the Gospel The Fratracili or the little Brethren and Fraticelli viz. Shifting Companions Passagenes from their Itinerat Preachings Credentes the Believers The Humiliati the humble Men. The Bon-homes the good Men. Siccars Cut-purses Gazars Execrable Turlupins because like Wolves they inhabited Woods Caves and Mountains Sometimes from slanderous lying Reflections As the Paterines as though they only worshipped the Father but refused to adore the Son because they would not fall down to the Host nor give reverence to their Breaden God And from like reason also Arians as denying thereby the Divinity of Christ Manichées because they denied the Civil Magistrates Authority to depend upon the Popes as men asserting therefore two Principles Deuyers of Baptisme because they denied that of Bapt. of Infants and their Inventions to be Christ's Ordinance Denyers of Marriage because they disowned that to be one of the Sacraments and that many of their Barbs lived single Lives Secondly As to their Original and Antiquity which you will find to be very Antient. The Antiquity of their Christianity Eusebius tells us in his Ecclesiastical History Lib. 5. p. 74. That there were Churches of them in those parts of France under Antonius Verus the Emperour An. 179. recording there a large Epistle written by them and as a Preamble thereto he makes this following Inscription Of the Martyrdom of Saints and cruel Persecution in France under Anton. Verus the Emperour It was the Country of France wherein the Theater of this Wrestling before-mentioned lay whose chief Cities and most frequented in respect of the rest in the same Region are Lyons and Viena by both which Cities the River Rhodonus doth run compassing that whole Countrey The holy Churches there sent their Letter touching their Martyrs unto the Churches throughout Asia and Phrygia making relation of their affairs after this manner The Servants of Christ inhabiting Vienna and Lyons Cities of France unto the Brethren throughout Asia and Phrygia having with us the same Faith and Hope of Redemption Peace and Grace and Glory from God the Father and Christ Jesus our Lord be multiplied Which excellent Epistle they mention at large and which also you may read in the Book of Martyrs In the Preface to the French Bible Morland and the first that ever was Prnted they say That they have alwaies had the full enjoyment of that Heavenly truth contained in the Holy Scriptures ever since they were enriched with the same by the Apostles themselves having in fair Manuscripts preserved the entire Bible in their Native Tongue from Generation to Generation Morland Hist p. 14. Rainerius Rainerius one of their grand Persecutors and chief Inquisitor in the time of Pope Innocent the Third in the thirteenth Century gives this account of their Antiquity Among all the Sects which are or ever were thereis none more pernicious to the Church of God than that of the Poor People of Lyons First Because it is of a longer duration some say it hath remained from the time of Pope Sylvester some from the times of the Apostles Theodore Belvedre Balvedre another of the Popish Missionaries saith that That Religion which he calls Heresie hath been alwaies in the Valleys of Angrogna in his Book De Pro. Fide p 37. Beza Beza affirms in his Book Historie des Homes illustres That the Waldenses were so called from their abode in the Valleis and straiter parts of the Alpes where they had from a long time retired themselves and one may say they were the Reliques of the Pure Primitive Christian Churches Some of them were called The Poor Men of Lyons who as some men have judged had for their Head a Merchant of Lyons named John and sirnamed Waldo but herein they abuse themselves because on the contrary this John was so named being one of the Waldenses Scultetus The Waldenses in their Letter to Ocolampadius affirm That their Churches had continued down in constant Succession from the Apostles times so Scultetus Anal. in Anno 1530. p. 295. Beza Beza as Peter Perin c. 6. tells us That the Seed of the most Antient Christian Church That was and hath been most miraculously preserved in the midst of the Darkness and Errors which have been hatcht by Satan in these later times And farther tells us That Constance upon the Revelations sheweth that the Reformation of the Church in the West parts of the World began in France and that from their source it spread it self through the rest of Europe In the next place you have some account of their Conversation Of their Conversation given by their Enemies themselves Rainerius Reinerius the Inquisitor aforesaid saith thus of them That whereas all others procure horror by their blasphemies against God this of the Lyonists hath a greater appearance of Piety in as much as they live uprightly before men and put their trust in God in all things and observe all the Articles of the
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