hath not sent me to Baptize but Preach the Gospel saith This must not slightly be understood as if he were not sent to to baptize at all but that teaching should go before Baptisme for the Lord commanded his Apostles both to Preach and also to administer the Sacraments Erasmus Erasmus paraphraseth that upon those words in Mat 28. When you have taught them the Word of God if they then believe you and receive it if they begin to repent themselves of their former life and are ready and willing to embrace the Doctrine of the Gospel then let them be baptized with Water in the Name of the Father Son and Holy Ghost that they may be marked with his Mark and written amongst the number of those which trust that are through the merits of his death freed and washed from their sins and received to be Children of God Ludovicus Vives in his Comment aforesaid L. Vives l. 1. c. 27. None saith â—e were baptized of old but those that are of Age who did not only understand what the Mystery of the Water meane but desired the same the perfect Image whereof we have yet in our Infants Baptisme for it is askt of the Infant Wilt thou be baptized for whom the sureties answer I will Melancton upon 1 Cor. 11. In times past saith he those in the Church that had Repented them were baptized Melanc and was instead of an Absolution wherefore Repentance must not be seperate from Baptisme for Baptisme is a Sacramental sign of Repentance Beza Beza upon 1 Cor. 7.14 saith That to permit all Children to be Baptized was unheard of in the primimitive Church whereas every one ought to be instructed in the Faith before he were admitted to Baptisme Bucer Bucer in his Book entituled The Ground Work and Cause saith That in the Congregation of God Confession of sins is always first the which in times past went before Baptisme For commonly Children were baptized when they came to their understanding and that in the beginning of the Church no man was Baptized and received into the Congregation but those that through hearing the Word wholly gave over and submitted themselves to Christ Chamier Chamier Tom. 4. l. 5. c. 15. Ser. 19. saith Who seeth not that the Custom of the scrutiny of the Baptized was not in that time when scarce the 1000 Person was Baptized before he came to Age and was diligently exercised in Catechisme Dr Ham Dr. Hamond in his Chat. Lib. 1. l. 3 p 23. saith That all men were instruâ—ted in the Fundamentals of faith anciently before they were permitted te be baptized Dr. Field Dr. Field on the Church p. 729. saith That very many that were born of Christian Parents besides those that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops hefore they were baptized Ch. Cate. The Doctrine of the Church of England held sorth in their publick Catechisme gives Testimony to this Truth where it is asserted That Repentance whereby we forsake sin and faith whereby we stedfastly believe the promises are required in every one that is to be baptized confessing also that Children can neither repent nor believe Which though they would salve by saying they do both by their Sureties upon which invention they lay the stress of the whole for if there be no warranty for Sureties in the Case they have in these few words given up the Controversy For they grant that Faith and Repentance are requisite to qualifie to Baptisme and ingeniously acknowledge that Children are not capable of either but that they do repent and believe by their sureties which how Consonant to Reason Rule and Righteousness lâ—t all the upright judge and concerning which Practice take the judgment of Dr. Taylor Bishop of Downe Dr. Tayl. p. 239. of his Lib. of Pro. I know saith he God might if he would have appointed God-fathers to give answer in behalf of Children and to be fiduciors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Circumstances and given Answers with more truth for the Question is askt of believing in the present and if the God-fathers answer in the name of the Child I do believe it is notorious they speak false and ridiculous for the Inâ—ant is not capable of believing and if he were he were also capable of discenting and how then do they know his mind and therefore said he Tertullian and Gregory Nazianzen gave advice that the Baptisme of Infants should be deferred till they could give an account of their own faith How this invention of Gossips came in and by what Pope it was instituted and how they were required in the Baptisme of Bells and Churches as well as Infants you will hear farther in the other Historical Part. We shall now conclude this Chapter with that wonderfull Testimony given by Mâ— Baxter in his 20th Argument to Mr. Blake in these words Mr. Bax. Here note saith he speaking of the Eunuchs not being admitted 〈◊〉 Baptism till he made a profession of his Faith first that Baptisme as received is the Seal of our Faith how much soever denied by Mr. Blake as it is the Seal of Gods Promise secondly That the constant order is that Baptisme follow Faith thirdly That it is 〈◊〉 better then an impious prophanation of it if it go without Faith that is firsâ— if the Party seek it without the presence of Faith secondly if the Pastor administer is without the profession of Faith Thus you see by plentifull Evidence that the Lord hath not left himself without witness hereto from men and that in several Ages not only before but since the Antichristian darkness took place but that which is most to be admired and adored in this Providence is that much of this blessed Testimony for Truth hath proceeded from the Pens of some of its chiefest Adversaries whereby the Wisdom and Power of God hath much appeared who cannot only out of the mouths of Babes and Sucklings but out of the very mouths of Enemies also create and perfect his own praise And make even their own Tongues to fall upon themselves for what is esteemed better Evidence and Testimony amongst men then the confession of Parties themselves But it may be Objected Object that howâ—ver you improve many of these sayings of the Pedobaptists to justifie your way and condemn theirs yet they have another meaning which will well enough reconcile such Principles to their Practice of baptizing Infants and whereby you will be found mistaken in in the supposed advantage for is it to be thought possible that such pious wise and learned men should so positively contradict themselves as you seem to make them do Answ To which I answer That whatever their meaning may be yet their word and reasons
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
what profit was to be gotten by Baptisme what is to be confest and believed what lastly is to be observed by them that are new born in Christ and confirms it by Austins own confession of himself continuing a Chatachnmenus long before Baptisme But afterwards understanding Original sin and least their Children should perish without any means of Grace had them he saith baptized according to the Councel of Affrica c. CENTURY X. Auslbert AVslbertus saith That the faithful are born not of blood but of God viz. of the Word of God Preached and of the Baptisme of God duly administred by which Sacraments saith he Gods Children are begotten Cent. 10 p. 186 Smarag Smaragdo on Mat 28. First men are to be taught in the faith then after to be baptized therein for it is not enough that the body is baptized but that the Soul first by faith receive the truth thereof p. 187. Theophi Theophilact saith Whoever are truly baptized into Christ have put on Christ p. 189. CENTURY XI ANselme saith That believers are baptized into the death of Christ that believing his death and conforming thereto may as dying with him live also with him Cent. 11. p. 169. Anselme And again The Baptisme of Christ is the washing in Water into the Word of life take away either Water or Word Baptisme ceaseth p. 116. And again Whoever is baptized hath Heaven opened to him and knows God is there above ready to receive him which as by the Steps of a Ladder he must from his Baptisme ascend to him for as Solomon saith The way of life is above to the wise p. 160 170. Algerus Algerus saith As Water extinguisheth cleanseth and whitneth above other Liquors so in Baptismal Water fleshly lusts are quenched sin both Original and Actual washed away and white Innocency thereby begotten and so whilst the Image of the Heavenly father is reformed the Sons of Adoption are begotten CENTURY XII RVpertus Rupertus saith That they who do believe and make confession thereof are to be Baptized Cent. 12. p. 597. And again in his 4th Book of Divine Offices Cap. 18. saith That in former times the Custom of the primitive Churches was that they administred not the Sacrament of Regeneration but only at the feast of Easter and Pentecost and all the Children of the Church which throughout the whole year through the Word were moved when Easter came gave up their names and were the following days till Pentecost instructed in the Rules of faith rehearsing the same and by their Baptisme and dying thus with Christ rose again with him Johannes Bohemius Bohemius Lib. 2. de Gent. moribus It was in times past saith he the Custom to administer Baptisme only to those that were instructed in the faith and seven times in the week before Easter and Pentecost Catechised but afterwards when it was thought and adjudged needful to Eternal life to be baptizeed It was ordained that new born Children should be baptized and God-fathers were appointed who should make Confession and renounce the Devil on their behalf Rupertus Rupertus again saith That many who are baptized with Water are not renewed in the Spirit of their minds have not put off the old man and his deeds as if he was drowned in the Water and the new man really put on in his 3. Book upon the second of John And again That the visible Baptisme of Water may confer but that in which the virtue of Baptisme doth consist we cannot p 598. Peter Lumbard P. Lumb saith That the Reason why Baptisme was instituted was that the mind might be changed that the man who by sin was made old by Grace might be renewed And that Believers who are baptized in faith receive both the Sacrament and the thing but they who have not faith may receive the Sacrament but not the thing intended in the Sacrament p. 529. Albertus Magnus Albert. Magnus saith That the Laver of Regeneration is not proper but to the Illuminated and Called who can draw virtue from the Death and Resurrection of Christ Cent. 13. 413. And again That Baptisme is Christs Seal wherewith he seals Believers and that where Regeneration is there the sanctifying power of the Spirit operates with the Water 414. And again That Baptisme works to Salvation in those that are Regenerate but not in those that are not Regenerate p. 425. Thomas Aquinus Th. Aqui saith That in Baptisme God works inwardly as he dispenseth outwardly there is not only a consignatioâ— of the Soul but the Body because the whole man by Baptisme is dedicated to God for by Baptisme we die to the life of sin and begin to live a new life of Grace d. 424. And again In Baptisme there is a four fold purification viz. â—y the Word by the Spirit by the Blood of Christ and by baptismal Grace viz. Repentance Faith and Mortification fetcht from Christs Death p. 425. Alexander Bonaventure Aegedius and other learned men of this Age spake also after the same manner in â—ustification of Believers Baptisme CENTURY 14 15 16 17. THough the Magdiburgeâ—stan History reach no farther then the end of the 13th Century yet we do find than both the Principal and practice thereof was owned by many of the learned downwards in the rest of the Centuries Ludovicus Vives L. Vives saith That they continued to baptize the Adult even in Italy in his dayes in his Comment upon August l. 1. c. 26. Bellarm. And Bellarmine himself tells us in his Book de bon Operib l. 2. c. 17. That amongst the Lutherans the Custom of Baptizing the Catachumens and absolving the penitent at Easter is abolished whereas amongst the Catholicks but especially in the City of Rome there is no year wherein great multitudes are not baptized whereby a relick and footstep of Truth may appear even in Rome it self Grotius Grotius saith That in every age many of the Greeks unto this day keep the Custom of deferring the Baptisme to little ones till they could themselves make a Confession of their faith and the Armenians are confest by Heylin in his Microcos 573. to defer Baptisme of Children till they be of grown years Zwinglius Zwingli in his Book of Articles Art 18. In the old time saith the Children were openly instructed who when they came to understanding were called Catachumens that is such as are instructed in the Word of Salvation and when they had imprinted the faith in their Hearts and made confession thereof with their mouths they were admitted to Baptisme and this Cuâ—tom saith he of teaching I wish it were in use in our time Luther Luther In times past it was thus saith he that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith knew how to rehearse the same Bullinger in his house Book 48. Sermon Bulling upon these words God
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