but nothing is more unreasonable than because he hath tyed all men of years and discretion to this way Therefore we of our own heads shall carry Infants to him that way without his direction The conceit is poor and low and the action consequent to it is bold and venturous Let him do what he pleases with Infants we must not A Second Scripture that hath been much leaned upon is that of Joh. 3.5 Joh. 3.5 Except a man be born of Water and the Spirit he can in no wise enter into the Kingdom of God From whence it is concluded that there is no other way to regenerate and save Infants and add them to the Church but by Baptism and therefore have they baptized them as the Canons and Decretals of Popes and the Opinions of the Antients do demonstrate But the Consequences drawn from hence to infer the Baptizing and Saving of Infants savours of so much Ignorance and Popish Darkness that we need say little to it for since the Reformation most of the Protestants have protested against this as erroneous Yet for the sake of others that yet cleave to it saying That in Analogy hereto Children are hereby made Members of Christ Children of God and Inheritors of the Kingdom of Heaven I shall refer them to Bishop Tayler for Solution whose words will have more weight than any thing I can say in the Case who in p. 231. Calls such a sence of the words a prevaricating of Christ's Precepts For saith he the Water and Spirit in this place signifie the same thing and by Water is meant the effect of the Spirit cleansing and purifying the Soul as it appears in its parallel place of Christ's Bâ—p izing with the Spirit and with Fire For although this was litterally fulfilled in the day of Pentecost yet morâ—lly there is more in it for it is the Sign of the effect of the Holy Ghost and his productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he had said That Baptism saves us he adds by way of Explication not the washing away of the filth of the Flesh but the answer of a good Conscience towards God plainly saying That it is not Water or the purifying of the Body but the cleansing of the Spirit that doth that which is supposed to be the Effect of Baptisme But to suppose it meant External Baptisme yet this no more infers a necessity of Infants Baptism than the other words of Christ infer a necssity to give them the holy Communion Joh. 6.53 Except you eat the flesh of the Son of Man and drink his Blood you have no life in you And yet we do not think these words a sufficient Argument to Communicate them If men therefore will do us justice either let them give both Sacraments to Infants as some Ages of the Church did or neither For the wit of man is not able to shew a disparity in the Sanction or in the Energy of its expression And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one instance and yet the Obligation all the world cannot reasonably say but is the same they are honest and as reasonable that do neither And sure the Antient Church did with an equal opinion of Necessity give them the Communion and yet men now adays do not Why should men be more burthened with a prejudice and a name of obliquity for not giving the Infants one Sacrament more than you are disliked for not affording them the other And farther p. 242. If we must suppose Grace to be effected by the external work of the Sacrament alone how doth this differ from the Opus operatum of the Papists save that it is worse for they say the Sacrament doâ—h not produce its effects but in a Suscipient disposed by all Requisi es and due Preparatâ—ves of Piety Faith and Repentance though in a subject so disposed they say the Sacrament by its own virtue doth it But this opinion says it doth it of it self without the help or so much as the co-existence of any condition but the meer reception M. Baxter Mr. Baxter to this point p. 306. of his plain Scripture-proof That Baptism in it self can work no such Cause for the Water is not a subject capable of receiving Grace or of conveighing it to the Soul it cannot approach or touch the Soul nor infuse Grace into it if it could Amesius in Bel. Enervat Tom. 3. L. 2. c. 3. Outward Baptisme saith he cannot be a Physical Instrument of the infusing of Grace because it hath it not in any wise in it self Zwingli Zwinglius denieth Baptism of it self worketh any Grace or pardoneth Sin or reneweth as Tom. 2. p. 119 120 121. Dr. Owen Dr. Owen in his Theolog. l. 6 ch 5. p. 477. upon the point saith That the Father of lies himself could not easilier have invented a more pernicious Opinion or which might powre in a more deadly poison into the minds of Sinners A Third Scripture insisted on is the Commission it self Mark 16.16 He that believeth and is baptized shall be saved Mar. 16.16 But Infants are Believers Therefore according to the Commâ—ssion they are to be baptized In whâ—ch though all Parties agree yet how they do believe and what faith this is there is great confusion and contradiction Viz. The Antients said they had the Faith of the Sacrament as Austin The Papists the Faith of the Church as Tho. Aquinas which is intailed to all within the Pale thereof The Lutherans say they have a proper Faith which they hotly desended at the Conference with the Calvinists at Montpelgart and therefore Baptize all whether the Parents be good or baâ— The Calvinists say they have an imputative Faith from the Parent in Covenant as Musculus Oecolampadius and others at that Conference maintained and therefore baptize only the Children of Believers The Prelatick Protestants affirm they have the Faith of the Gossip or Surety but none of their own as the Com. Catechisme tells us Most of the Non Conformists do agree with the Calvinists that it is an imputative Faith from the Parent or Pro-parent in Covenant Mr. Baxter in his Right to Sacraments as before saith They have a Justifying and Mr. Blake his opposite allowes but a Dogmatical Faith some say it is a Physical some a Metaphysical and some a Hyperphysical Faith some saying as before that Baptisme is an Instrument to conveigh real Grace to Infants some say to all as Mr. Bedford and others some only to the Elect as Dr. Burgos And thus you see they are not agreed in their Verdict nor who shall speak for them But for an Answer hereto I shal again refer you to Dr. Tayler
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
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
of Pagans converted but Children of Christian Parents The truth is I do believe Pedobaptisme how or by whom I know not came into the world in the second Century and in the third and fourth began to be practiced though not generally and defended as lawfull from the Text grosly misunderstood Jo. 3.5 upon the like gross mistake of Jo. 6.53 they did for many Centuries both in the Greek and Latin Church Communicate Infants and give them the Lords Supper and I do confess they might do both as well as either But although they baptized some Infants and thought it lawfull so to do yet Austin was the first that ever said it was necessary and farther saith I have read what my learned and worthy friends Dr. Hamond Mr. Baxter and others say in defence of it and I confess I wonder not a little that men of such great parts should say so much to so little purpose for I have not yet seen any thing like an Argument for it Thus far Dr. B. CENTURY V. BElieve iâ— Baptisme was asserted in this Age and the grounds thereof by many of the learned writers whereof you have the following Instances Chrysostome Chrysost saith That the time of Gâ—â—ce on Conversion was the only fit 〈◊〉 for Baptisme which he saith was the season the 3000. in the second Acts and the 5000 afterwards were baptized Acts 4. And again In Baptisme the Principal thing to be lookt after is the Spirit by which the Water is made effectual for saith he in the Apostles time the Baptisme of Water and the Baptisme of the Spirit were different things and done at different times Magd. 5 Cent. 363. And again As Isaac was brought forth by the Word of Promise so must we be bâ—â—â— by the Word of God which only makes Baptisme powerfull and effectual 364. Austin Austin himself in his Book de fide bono aper Cap. 6 saith That none without due Examination both as to Doctrine and Conversation ought to be â—dmitted to Baptisme Cent. 5 p 654. And again That no ignorant or scandalous Person ought by any means without due Instruction and fruits of Râ—pâ—ntance to be admitted to Baptisme 654 655. Austins Creed and Chrysostomes Creed also were calculated for the Catachumeni for their better instruction before Baptisme p 655. The names and qualities of several Adult persons that were baptized in this Age are inserted p. 655. CENTURY VI. IN this Age the Adult upon profession of faith were baptized Gregory Gregory Lib. 4 Cap. 26. saith That a Sermon was used to be Preached to those that were to be baptized and that the pomps of the Devil were used to be renounced before Baptisme and that the hearts of believers are through Grace cleansed thereby Gregory in Baptisme the Elect receive the gift of the the Spirit whereby also their understandings are enlightned in the Scripture and that by faith in Baptisme all sins are relaxed Cent 6. 226 227. Cassiodarus Cassâ—odor calls Baptisme the Divine fountain wherein the faithfull have the new Creature brought forth Cent 6. p. 226. Olimpiâ—dorus Olimp. saith Our Spiritual life is one and the same effected with our spiritual death for they who are born are buried with Christ in Baptisme p. 226. CENTURY VII THe Bracarens Councel Brac. C. in Spain decreed That no Adult Person but such who had been well instructed and Chatechised and duly examined should be baptized Cent. 7. 146. The 6th Councel of Constance C. of Con. ordained That none should receive Baptisme without rehearsing the Creed or Lords Prayer 146. The Councel of Tolletanus C. of Tol. in the 5th Chapter saith That by being dipt into Water we do as it were descend into Hell and by rising up out of the Water we do witness a Resurrection Paulinus Baptized in the River Trent in England a great number both of men and women at noon day Bead. l. 2. c. 16. Cent. 7. 145. CENTURY VIII BEde saith That men were first to be instructed into the knowledge of the Truth then to be baptized as Christ hath taught because without faith it was impossible to please God Cent. 8. p 220. And again as the body is visibly cleansed by Water so the soul of the faithful is invisibly cleansed by Baptisme And again only that kind of Baptisme where the Spirit of the Lord regenerates is effectual 223. And again if the Word or Water be wanting it is no Baptisme 218. And again upon Jo. 3. All those that came to the Apostles to be baptized were instructed and taught concerning the Sacraments of Baptisme then they received the holy administration thereof Haimo Haimo in Postilla upon Mat. 28. Go and teach all Nations Baptizing them c Fol. 278. In this place saith he is set down a Rule how to baptize that is that teaching should go before Baptisme for he saith Teach all Nations and then he saith Baptise them for he that is to be Baptized must be first Instructed that he first learn to believe that which in Baptisme he shall receive for as faith without works is dead so works when they are not of faith are nothing worth CENTURY IX Rabonus RAbonus Cap. 4. saith That the Catechisme which is the Doctrine of faith must go before Baptisme to the intent that he that is to be Baptized may first learn the mysteries of faith And farther he saith the Lord Christ annointed the Eyes of him that was born blind with Clay made of Spittle before he sent him to the Water of Shiloah to signifie that he that is to be Baptized must first be instructed in the faith concerning the incarnation of Christ when he doth believe then he is to be admitted to Baptisme to the intent that he may know what the Grace is which he receiveth in Baptisme and whom he afterwards in duty ought and is bound to serve Albinus Albinus saith Three things are visible in Baptisme viz. the Body the Water and the Administrator and three things are invisilbe the Soul Faith and the Spirit of God which being all joyned by the word they are effectual in that Sacrament Cent. 8. 225. Damascenus Damas We are buried with the Lord in Baptisme as saith the Apostle p. 220. Rabonus Rabonus again saith That the Adult were first to be instructed in the faith and duly examined before they were baptized And that as Noah and his family were saved by Wood and Water so the faithful are saved by Baptisme and the Crosâ— Cent. 8. p. 144. Remigius saith in 22. Remig. That faith is the principal thing in Baptisme for without it it is impossible to please God p. 145. Walafrid Strabo Walafrid Strabo who lived about 840. in his Book de Reb. Eccles Cap. 26 saith That in the first times the Grace of Baptisme was wont to be given to them only who were come to that integrity of mind and body that they could know and understand
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