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
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
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.
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
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
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
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
London going to a Dispute about 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-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
have been fathered upon him which were not his as a piece called De Cardinalibus Operibus Christi by an Abbot in France as Dailly demonstrates in his Book De Scriptis p. 466. c. 39. L. 2. Cyprian But if his own there is as little cause to receive it as other corrupt and Antichristian Tenents very corrupt that are found in his Writings and said to be his viz. That the Church of Rome is the Mother Church That there ought to be one High Priest over the Church And the Principle Church is Peters-chair from whence the Unity of the Priesthood ariseth And that upon Peter the Church is founded with much more such stuff which the Magdiburgenses have collected out of his Book called De Ordine in Ecclesia Cent. 3. c. 4. p. 84. A violent impugner of Priests Marriages p. 86. In his Sermon of Almes concludes That Sins committed after Baptism were done away by Alms and good Works p. 80. And again That as Water extinguisheth Fire so doth Almes extinguish Sin p. 81. And concerning Baptism it self very absurdly corrupt Saying That the Water ought first to be Consecrated by a Priest to make it more efficacious to take away Sin That the Person baptizing conferred the Holy Spirit and the baptized was inwardly sanctified thereby That Chrysme or anointing the baptized was absolutely necessary page 82. That Exorcismes were also necessary to drive away the Devil That Baptism should be done in Temples and that the Kiss should be given by the Priest to the Baptized Infant and that Sprinkling might serve instead of Dipping p. 125. By all which you may understand that either Cyprian had been vilely Ruffined and these things Fathered upon him or that he himself was a notable Factor for Antichrist and that in him the Mystery of Iniquity did very strongly work But we would rather believe That these things were foisted into his Writings by that villanous cursed Generation that so horribly abused the Writings of most of the antient Writers as appears by the Index Expurgatorius and who durst venture upon any Forgery how impious soever for the benefit of the Holy Church witness that impudent Fable as Osiander calls it of the Baptism of Constantine before mentioned in the fourth Century in the first Chap. 2. Part. Thus you have the Principal Authorities urged for Apostolical Tradition proved forged and fabulous and what doth more refute that fond conceit of the uninterrupted Tradition so much boasted of to prove this Practice than the Testimony Justin Martyr gives That the Believers were in his days the only subjects of Baptism And the witness Tertull gives against Infants-Bapt in the third Century the advice that Nazianzen gives to defer it The Decrees of so many Councils to that purpose and especially so many eminent Christians in the fourth Century that did not baptize their Children till they could give an account of their Faith as hath been before so learnedly observed by Dailly Grotius Dr. B. Dr. Tayler and others and which I humbly conceive are unanswerable Arguments against it But 't is said Object That by Tertullians opposing it it may seem that there were some that practised it in the third Century and can it be supposed that any did so except it had been warranted by such Apostolical Tradition It is granted Aâ—swer Tertullian did oppose it But who it was that asserted it and whether upon any such account as supposed is not mentioned if any do affirm it will be on their part to prove the one and the other The Magdiburgenses and others as you have heard do tell us That they meet with no instance of any that either practised this or any other of these Inventions fathered also upon Apostolical Tradition as Chrysme Exorcisme Consignation c. in that Age. But 't is said If they did it would demonstrate especially in the practice of the latter That the Mystery of Iniquity did then begin to work in so corrupting that Ordinance of Christ and had they not as good ground to do the one as the other Whereby that word of Prophecy 2 Thes 3. concerning the taking place of that Mystery of Iniquity was so much fulfilled which was to come on with all Deceivableness of Unrighteousness and with strong Delusions to believe Lies and which in nothing more appears than in this very thing having not only forged so many Lyes about it but imposed their Lyes to be believed by others As their Forefathers the Priests of old that hired the Soldiers to tell a Lye about the Body of Christ and then imposed that their Lye to be believed to delude others Mat. 28.12 13 14 15. The consideration whereof may I hope be of use to Protestants though as to the hardened and deluded Papists they are as well observed before utterly incurable herein In the next place we come to examine the Scripture-grounds urged for the practice and to evince Scripture grounds for Infants Baptism examined That they have been no less mistaken in their Scriptural than in their Ecclesiastical Authorâ—ties to found it upon whereof we shall give you an account of some of the principal and leave you to judg of the rest The First we shall mention is that which was called of old the Scripture-Canon for Infants-Baptism and upon which much stress hath been laid since to prove the same viz. Mat. 19.14 Mat. 19.14 Suffer little Children to come to me and forbid them not for to such belongs the Kingdom of Heaven But may we not well say How doth Baptism come to be concerned in this Text except it can be made out That blessing was baptizing D. Tayler And to which Dr. Tayler hath spoken so fully for us that I need say no more p. 230. Who saith From the Action of Christ's blessing Infants to infer that they were baptized proves nothing so much as that there is a want of better Arguments For the Conclusion would with more probability be derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its enemy Yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptisme He passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in puris Naturalibus can attain to a supernatural end without the addition of some Instrument or means of Gods appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the Case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no injustice nor damn them for what they cannot help viz. If the Parent baptize them not Many 1000 ways there are by which God can bring any reasonable soul to him
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
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
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
Brusians was received in the Galiâ— Norboncâ—sâ—â— complaining that the People were Rebaptized the Churches Altars and Crosses prophain'd â—leâ—◠〈◊〉 in Lent yâ—â— upon Good Friday it self This Peter Bruis was supposed to have written the Treatise of Antichrist whereof you have some account in the History and so eminent and worthy a Person that for many years the Waldenses were called Petro Brusâ—ians The next we shall mention is the famous Arnoldus Arnold or rather the Arnoldeses there being three of that name Pridieux The first viz. Arnoldus of Briâ—ia was in the second Lateran Council with Peter Bruis Censured for the Heresie of rejecting Infants Baptisme Church-buildings and the Adoration of the Cross Prid. Introduct to Hâ—st Latin Councils P. 23. The said Arnoldus was in the year 1155. as saithVsher Vsher out of Gerhohus at Rome put to death being first hanged then his Body burnt and his Ashes flung into Tyber least the People of Rome following his Doctrine should adore him Another eminent Man of this name and one of the Waldensian Barbes also whom Eckberâ—â—â— aâ—Vsher tells us P. 292. calls the Arch-Catheri or Puritans was with two of his Associates vâ—z Marâ—â—llyus and Theodoricus who with him managed a publick dispute at Cologne against one Eckberius were burnt Arnold and Eight more of his Disciples at Cologne August 2. 1163. And Theodoricus and Marsellyus afterwards at Bunnae near Cologne Eckbertus saith That the Principal Argument they brought against Infants Baptisme was Christs Commission Mat. 28 19. Mark 16.15 16. We read also of another Arnold who in the time of Honorius II. 1124. was burnt at Rome for witnessiing against the Pride Pomp and Luxury of the Priests as Prid. in his Introduction and Baronius in his Anals 1124. Balaeus saith he was an English Man The Waldensian Sect were also called Arnoldists as BishopVsher and P. Perin tells us after their names Another eminent Person we meet with witnessing to this great Truth Heneric was one Henricus a great Friend and Collegue of P. Bruis 's whose Doctrines and Positions are also recorded by the Magdiburgs under 11. Heads the first whereof was denâ—ing Baptisme to Children Cent 12. 843. which Bernard Bernard at large endeavours to answer and confute telling us That Infants are to be baptized upon the Faith of the Church The same Bernard in his Epistle to Heldesâ—nsâ—s Earl of St. Giles saith The Henerici for so they called his followers did deny Holy days Sacraments Churches and Priests complaining that the Children of Christians were excluded the Life of Christ whilst they denyed them the Grace of Baptisme and not suffered them to partake of Graâ—e and Salvation thereby Cassander Cassand in his Epistle before his Book of Baptisme saith that Peter Bruis and Henry his Disciple and Colegue were great Propagators of the Error of denying Baptisme to little ones affirming that it did only belong to the Adult Thirdly By the People themselves suffering for the same in the Witness born not only by some particular men but by the Body of the people as appeareth by Decrees of Councils decretal Epistles and Edicts given forth against them as well as the Testimony of many learned Writers DR Vsher Dr. Vsh out of the Fragments of the History of Acquitane written by P. Pithao P. 81 82. tells us That in the time of Robert King of France that they of Acquitaine and Tholouse principal places of the Waldenses did deny Baptisme for so they called denying Baptisme to little ones the Sign of the Cross the real presence in the Eucharist and other Rites of the Church and that many of them were Sentenced by Council and burnt Dr. Vsher also tells us out of Papir Masson in his French Annals That 14. Citizens of Orleans in the Reign of King Robert were convicted of the same Heresie for denying baptismal Grace and the real presence and were all burnt alive and that the names of three of the chief of them were Herbert â—isius and Stephen Dr. Vsher tells us That in the time of the Emperour Henry II. 1017. many of this Sect were about Mediolanenses fined and banished as he tells us Antonius in his History 2. Tit. 15. Chap. 23. informeth And also out of Radulp. Ard Homil. tells us That in Germany under the Reign of Henry IV. about 1054 several of this People whom they called the Manchean Sect and the Reason of it you will understand afterwards did inhabit the Countrey of Aganenses who denyed Baptisme and the Sacrament of the Altar P. Leo IX Pope Leo the IX in his Decretal Epistle to the Bishop of Acquitaine a Principal Place of their abode about the year 1050. Commandeth that Young Children should be Baptized because of Original sin Pope Gregory VII decreed 1070. That thâ—â—e young Children whose â—â—â—oâ—tâ— are absent or unknown should according to the Tradition of the â—â—â—â—ers be Baptized Bernard Bernard Abhor of Claraâ—el in the 12 Century in his 66. Sermon in Câ—â—itioâ— complained That the Cathari did deride them because they baptized â—â—â—â—â—â—s and pray'd for the dead and â—sserted â—urgatory and that the Soul as soâ—â— as it departed out of the Body went to Salvation or Damnation Eckbertus a great Dr. about the same time Eckber in his Sermon against the Cathari saith That they say concerning the baptizing of Children that through their incapacity it nothing profited them the Salvation and that Baptisme ought to be deferred till they come to years of discretion and that then only they ought to be baptized when they can with their own months make a profession of Faith and desire it and which he largely endeavoâ—â—ds to confute in that Sermon Bib. Pâ—t 2. Toâ— fol. 99. 106. Erbrardus another great Dr. of this time saith Erbrard That the Cathari do deny Baptisme to Children because they want understanding and therefore spends his 6. Chapter to confute them the Title of which is Children which cannot speak ought to be Baptized and concludes thus By this therefore we find that we ought to call little ones to faith by Baptisme Bib. Pat. Tom. 4. P. 1108. Ermengendus Ermengendus another great writer of this Age in his Book contra Waldenses proves Infants Baptisme which he saith they deny by two Scriptures namely Mat. 19.14 Suffer little Children to come to me c. And 1 Cor. 15. Baptized for the dead whence he thus reasons If they of old baptized the Living for the Dead for their Eternal Salvation though they neither received it nor were capable thereof how much more doth the faith of the Gossips avail for Spiritual Grace and Salvation in the baptizing the persons of the little oâ—â—s themselves Bib. Pat. Tom 4. Dr. Vsh Dr. Vsher in his foresaid Book of the Sâ—ccession of the Church P. 292. tells us out of Decretal Lib. 5. Tit. 6 c. 10. That Pope Alexander the III. in the Turonensiâ—n Synod held 1163. touching the Albigenses made the
following Canon viz. To damn that Heresie Alex III Turonensian Canon that had so infected as a Canker all those parts about Gascogne requiring the Clergy of every sort to give their utmost diligence to detect and suppress it and to require all upon penalty of Excommunication not only to refuse harbouring of them but to avoid all civil Communion and Converse with them and if taken by any Catholick Princes that they be Imprisoned and their Goods and Estates confiscated And in as much as multitudes under preâ—ence of sojourning together in one Mansion house which was very much the Custom of the Waldenses to do do under that Colour carry on their Errors in such Cohabitations that all such Conventicles should deligently be searched out and if found to be proceeded with by Canonical severity And further the said Dr. Vsher tells us out of Hovedens Annals fol. 319. Hoved. That the said Pope Alexander III. did 〈◊〉 the year 1176. The better to extirpate the Albigenses send a Cardinal and three Bishops as Commissioned Inquisitors against them under the names of the Cridentes Lyonists Patrinos Bonhomes or Manichees of the Reason of which names you will understand afterwards with a Creed to put to them for the better discovering of them in which these following are some of the Articles Inquisitors Creed viz. We believe we cannot be saved except we eat the body of Christ and which is not so except Consecrated in a Church by a Priest We believe that none are saved except they are baptized and that Children are saved by Baptisme and that Baptisme is to be performed by a Priest in the Church Hovend Annals 319. 6. In the same year Pope Alexander calls another Gallican Council to convince and condemn the Albigensian Heresie Alex. III his Canon in the Galican Council In the Third Canon whereof they say they do convince and judge them of Heresie for denying Baptisme to Children or that they are to be saved thereby urging Arguments from Christs dâ—ing for all and from the Circumcising of Infants of old for their baptizing and affirming that the Faith of the Gossips is sufficient to baptize upon c. which you have at large in the Book of Decretals Two years after as saith Mat. Paris Mat. Paris viz. 1178. Cardinal Chrysoginus iâ— sent Inquisitor to suppress the Hereticke about Tholouse that had evil Sentiments about the Sacraments in which Inquisition many of them were persecuted and amongst the rest Roger â—â—â—â—es Also the same Pope Alexander III. Alex. III his Canon in the Lateran Councel in the year 1179. In the general Lateran Council condemns the Waldensian or Catharian Heresie and in the 27. Canon Anathamâ—tiseth the Cathari c. dwelling in Gascogne Albi and other Parts about Tholouse and amongst the rest of their Heresies for denying Baptisme to Children and or their contempt of all the Sacraments Decret Favin Favin in his History of Navarre P. 2â—0 saith That the Albegoâ—s do esteem the baptizing of Infants superstitious In the year 1181. P Lucius his Canon in the Verone Council P. Lucius held his general Council at Verone in the time of Fred. I. Wherein the Albigensian Sect. and Heresie were damned and Anathaâ—atized under the names of Cathari Patrini Humiliati poor people of Lyons Arnoldists for during to Preach without Apostolical Approbation or mission publickly or privately and for teaching otherwise about the Eucharist Baptisme Confession Marriage and other Sacraments of the Church then the Church of Rome Preacheth and observeth Decret Lib. 5. Tit. 6. de Heret c. 11. 126. confirmed by Urban the III. 1185. Coelestin 3. 1192. In 3. 1200. as Favin Hist P. 290. P. Innocent III. his Decretal Ep. Pope Innocent the III. about the year 1199. writes his Decretal Epistle to the Bishop of Aries the principal City in Provence respecting the Albigensian Sect to which Barronius in his Annals writes this Preamble and which is also exprest by Spondanus in his Epitome 981. 1199. viz. Amongst the Arlatenses were Hereticks saith he who excluded Infants from Baptisme counting them uncapable of that Heavenly Priviledge Therefore did Innocent write this excellent Epistle to the Arch Bishop of Arles to confute and confound them which he recites at large as it is also found both in Gratian and the Book of the Decretals Wherein having given many Arguments to inforce the baptizing of Infants he makes this Decree viz. That since Baptisme is come in the room of Circumcision therefore noâ— alone the Elder but also the young Children which of themselves nei-neither believe nor understond shall be Baptized and in their Baptisme Original sin shall be forgiven them And then after the Epistle Baronius Baronius adds This Innocent writ in a time of great Immergensy concerning the Sacrament of Baptisme which saith he the poor People of Lyons those Albigensian Anabaptists did deny After this he sent a great number of Fryars in imitation of the Albigensian Barbes to go up and down those Countries to preach and dispute amongst them Dominicus Benedict and Francis being in the Head of them Then after them many Legates and Inquisitors upon Inquisitors after them a Crusado of Armed Men which he supplyed from time to time from all Parts and continued a bloody War against them all his dayes but yet could neither vanquish nor suppress them who by the help of strong Allies the Kings of England and Spain Earl of Tholouse and Fâ—ix were enabled in a defensive way to maintain the War against his mighty Armies that came against them a Hundred Thousand at a time and by which meâ—nâ— as Dr. Usher Vsher observes P. 266. That as the persecution about Stephen by that dispersion proved much for the furtherance of the Gospel in other Parts of the world so was iâ— here for those that were not so fit for the War went up and down with more freedom into most Parts of Europe â—nsomuch that Aeneas Silvas Aeneus Silvas afterward Pope Pius the II. in his 16. Chap. confesseth in these words Nec ullâ—s vel Romanorum Pontificium Decretâ— vel Christianarum armis deleri potuissâ— That neither the Decrees of Popes nor Armies of Christians could exterpate Having produced to you so much Evidence to this Point I conceive it not unseasonable before I proceed farther to present to you what I meet with from Mr. Baxier Mr. Bax. upon it who In his plain Scripture Proof p. 157. is pleased to tell us That for his paâ—â— he cannot find in his small Readâ—ng that any one Divine or party of mâ—n did certainly oppose or deny Infantâ— Baptisme for many Hundred years after Christ And again p. 261. That the World may now see what a Cause you put such a face upon when you cannot bring the least proof so much as of one Man much less Societies and least of all godly Societies that did once oppose or deny Infants Baptisme from the Apostles dayes till
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
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
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
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