Arise and be Baptized and wash away thy Sins hath a favorable aspect upon Gods designing and blessing that Ordinance for the sealing of pardon in reference to grown Persons 2. To work Grace and Regeneration This is Mr. Tombes his 7th Argument against Infant-Baptism Exer. pag. 30. and to effect Salvation by the work done Although the Author knows all Protestants disclaim this and condemn it for a damnable Error yet he seems indirectly at least to charge it upon the Church of England which for my part I look upon it as very unjustly done What means else those reflections of his pag. 148. upon that passage in the Service-Book in the Rubrick before the Catechism viz. That Children being Baptized have all things necessary for their Salvation and be undoubtedly saved and then after Baptism the Priest must say We yield thee hearty thanks that it hath pleased thee to Regenerate this Infant with thy Holy Spirit just comporting saith he length and breadth with Pope Innocent's first Canons Answer 'T is fit the Church of England should be believed in what sence she intends those words Baptism by the Ancients was commonly called Regeneration or a new-Birth so 't is by the Scripture Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing of the new-Birth or Regeneration and we may learn it in her Articles which speaks her at an infinit distance from the absurd and irrational Error of Salvation by merit or ex opere operato and 't is not for others to put what interpretation they think meet especially such as are Obnoxious to her Lash Will you hear what Mr. Cotton of New-England an Independant as they call them speaks in Vindication of the Church of England in this particular matter and at a place where he needed not her favour and as I take it at a time when she could not help him which are circumstances that will not suffer us to suspect him of flattering or fawning We have it in his grounds and ends of Children's Baptism Notwithstanding saith he those expressions in the Service Book yet the Church of England doth professedly teach the contrary Doctrine not only in their Pulpits but in Books allowed by publique Authority She doth assert that the Scraments do not beget Faith nor Regeneration ex opere operato but they are signs and seals thereof Nor do I find that the publique Prayers of the Church are contrary hereunto but as in judgment they do believe that God by Covenant promiseth to pour clean Water upon us and our Seed Ezek. 26.25 Is 48.3 and that he Sealeth the Covenant and Promise by Baptism 3. That it was an Apostolical Tradition And for that we have the Testimonies of Origen and Cyprian as before Mr. Tombes his 4th Argument against Infant-Baptism Exerc. p. 28. Chap. 3. Part 2. who lived near the Apostles days and in which Chapter we have also shewn how Tradition is both by the Fathers of old and Reformed Churches taken in a safe sence different from that corrupt one of the Papists and not derogatory to the authority of the Scripture 4. That Children have Faith and are the Disciples of Christ Answer No Paedobaptists ever held Children had personally actual Faith for their condition is insufficient for the production of Intellectual Acts but as for the habit and grace of Faith the inherent infused power of believing it is more than any Antipaedobaptist in the World can prove they have not for 1. Their condition makes them not uncapable of Sin and Corruption in the Roots and Principles of it most of them confess it Anabaptistae ut Paedobaptismum prorsus tollerent peccatum negârunt Originale ut non sub esset causa cur Infantes Baptizarentur Dr. Prideaux Lect. 22. pag. 331. though some of them deny Original Sin and therefore not of the Roots and Principles of grace of which Faith is one for the acts of both are Moral and Intellectual But whether Infants Baptized have any such thing as a distinct habit of Faith or no this question of their Baptism depends not upon it It is a hidden thing The ground on which we give them Baptism must be visible and so it is viz. their being the Seed of Believers and hereby visibly entitled to the Covenant and so to the Seal of it We look not to what they have but to whom they pertain viz. to God as being the Seed of his Servants That they are Disciples is sufficiently proved Chap. 1. Part. 1. 5. That all Children of Believers are in the Covenant and federally Holy That 's abundantly made good Chap. 3. Part 2. 6. By defiling and polluting the Church viz. 1. By bringing false matter therein who are no Saints by calling being neither capable to perform duties nor enjoy priviledges Notwithstanding their inability to perform Duty yet they are capable of enjoying Priviledges as we have abundantly made good Chap. 6. Part 1. and are as true matter for the Church now under the Gospel as formerly under the Law as is there made out 2. By laying a foundation of much Ignorance and Profaness Cujus contrarium est verissimum The contrary is most true for 1. Infant-Baptism layes a singular good foundation for knowledg for in that Children are taken into Christs School they are in a near capacity to be taught and those who recommend them to that Ordinance are obliged to promote their knowledg and to see them brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nurture and Admonition of the Lord. And we know the Liturgy of the Church of England But the neglect hereof is much to be lamented the Children are not lookt after as they should be nor do Ministers mind them of their duty gives charge You must remember that it is your part and duty to see that this Infant be taught so soon as he shall be able to learn And that he may know these things the better ye shall call upon him to hear Sermons and chiefly you shall provide that he may learn the Creed the Lords-Prayer and the ten-Commandments in the English Tongue and all other things that a Christian man ought to know and believe to his Souls health c. Secondly it laies a good foundation for Holiness They are minded by their Baptism to cast of the Devil's service as soon as they are able to reflect that they were from their very Cradles dedicated to God whose Livery they have worn And some have repelled great temptations by virtue of their engagement to God by Baptism in their Infancy hence saith Mr. Ford in his 2d Dialogue concerning the Practical use of Infant-Baptism pag. 87. There is a very Prophane Spirit fomented under the Wings of Anabaptism for how can it be otherwise than such which endeavours to extirpate so considerable a means for the advance of Conversion and Sanctification as he shews Infant-Baptism to be Hence saith he arise grievous prejudices against those Ministers Societies and Ordinances in which God hath been wont
notwithstanding the confidence of the adverse party unless they can produce one Express place of Scripture where it is said No Infant was Baptized or some Express Command not to Baptize them their calling for an Express Command concludes nothing against our Practice 2. Moreover we affirm against their Practice that there is no Express Command in all the Book of God to plunge persons Head and Ears under water nor can they by any convincing Circumstance about the manner of Baptizing make it appear though thousands were Baptized in a day that any one was so severely dealt with in the primitive times we shall shew when we come to it that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Heathen and Ecclesiastical Writers doth promiscuously signify to dip into or wash with Water by pouring on of it and in the Scripture it is more frequently taken for Washing than dipping 3. They have no Express Command or Example to Baptize or plunge themselves as they do with their Cloaths on which is rather a Baptizing Garments than Bodies Since they are so much for Express Command and Example let them first justify their own Practice by it before they condemn us for want of it 2. He tells us That the approved Practice and known custom of the Primitive Church was to Baptize the Adult as all Ages acknowledg and only they at least for the first as is so fully attested by Eusobius Beatus Rhenanus Lud. Vives Bullinger Haimo the Neocaesarian Council Look back Reader to that saithful Account I have given from the Magdeburgensian Century-Writers and thou shalt be able to judg of the truth of what he speaks I am necessitated to touch upon it again what Eusebius speaks of Origens being a Teacher before Baptism refers to the Pagans what that Old Popish St. Beatus Rhenanus saith of the Ancient custom which was to Baptize those that were come to full growth with the Bath of Regeneration if it relates to Heathens it is no more to purpose than the former out of Eusebius but if we are to understand him so as if no Children were anciently admitted to Baptism no not those of Believers then we plead an older custom even as old as Origen and Tertullian that Children were Baptized in the Church and as Mr. Calvin hath it in his Instruction against the Anabaptists The Holy Ordinance of Infant Baptism hath been perpetually observed in the Christian Church for there is no ancient Writer that doth not acknowledg its Original even from the Apostles which was the Reason why Austin hath that Expression concerning it namely Nullus est Scriptor tam vetustus qui non ejus Originem ad Apostolorum saculum pro certo referat Calvini Instit cap. 17. part 8. pag. 227. Ecclesia semper habuit semper tenuit The Church always had it always held it And for Lud. Vives his saying That they Baptized the Adult in some Cities of Italy his Testimony hath been always looked upon as very incompetent because he was but of yester-day and we have nothing but his bare word for it and not to be compared with Austin's a man of great integrity and that lived above thousand years nearer the Apostles who affirms it was not only Practised in his day but before and quotes Testimonies for it Then for Haim◠all that he sais upon Matt. 28 will not prejudice us his words are Here is set down a rule how to Baptize that is that Teaching should go before Baptizing c. which we confess ought to be so when we have to deal with Pagans and he speaks of such And as none of the Popish School-men are for the Authors turn though we have many passages quoted out of them to no other end but to blind the Reader and make the Book swell so I am mistaken if that which he quotes out of Albertus Magnus the Conjurer be much for his turn you have it in the 12th Cent. p. 85. of his Treatise And lastly for the Neocaesarian Council that business is of a very ridiculous nature and impertinent to the question for the matter under debate in that Council was about a Woman that was pregnant who being an Infidel came to be Baptized and the Canon speaks of such a one and not of a Woman that was within the Church of a Child born of a believing Parent as is fully shewn before in Cent. 4. 3 Whereas he saith not only the Children of Pagans were to be Instructed and taught in the Faith in order to Baptism but the Children of Christians also as those famous instances given from the 4th Century We have shewn in our discourse upon that Century the corrupt and silly grounds upon which they deferred Baptism till they were grown up in those days and some of the instances there given had Parents that were Heathens when they were born and so continued till they were come to Maturity and that was the reason they were Baptized though 't is true their Parents were at last converted to the Christian Faith 4. He farther saith that as there was no Scripture-Authority for it so no Human Authority till above 400 years after Christ though to justify that injunction apostolical-Apostolical-Tradition to supply the want of Scripture-Institution was pretended I may almost say truly of this Quot dicta tot maledicta so many words so many foul reproaches Calumniare fortiter aliquid adhaerebit said Machiavel and our Author follows the Rule exactly he thinks he can never throw dirt enough upon Infant-Baptism hoping some will at last stick I shall Reply to this First To say there is no Scripture-Authority for Infant-Baptism and that Apostolical Tradition was on purpose brought in to supply the want of it are presumptuous weak and false dictates Since the same Men viz. The Fathers that call it an Apostolical Tradition do upon the matter all of them plead for it upon Scripture-grounds as Cyprian Nazianzen Chrysostom Ambros Epiphartius who argue for Infant-Baptism because it came in the room of Circumcision and from the right the Infants of the Jews had to Circumcision and of latter days Protestants own nothing for truth that comes under the notion of apostolical-Apostolical-Tradition Proinde necessario veniendum erat ad argumenta ex Scripturis quae si rem non evincant frustrà traditionem ad vocabimus Riv. Animad in annot Grotii in Cassandrum Art 9. p. 71. unless they see ground for it in Scripture they are of Rivets mind that Tradition is in most points uncertain and thereforē if we will be certain of a thing we must see the foot-steps of it in the word And Mr. Calvin speaks to the same purpose in his Instructions against the Anabaptists Caeterum minime peto ut in eo probando nos Antiquitas ullo modo juvet c. I do not in the least desire to borrow help from Antiquity for the proof of this point any whit farther than the judgment of the Ancients shall be found to be grounded on
Apostolical Tradition THis is a false suggestion and exceeds all modesty for although the Church of Rome ascribes too much to Tradition as in many other things yet the Ancient Fathers as Cyprian Nazianzen Chrysostom with divers others as is before shewn plead Baptism to come in the room of Circumcision and that Infants have right thereto from the Infants of the Jews having right to Circumcision whereby 't is evident that Tradition hath not been primarily asserted to be the ground of Infant-Baptism 2. He farther saith The Protestants since the Reformation have chose to fly to some consequential Arguments deducted as they suppose from the Scriptures to prove the same both which in this Chapter are brought forth and duely weighed in the Ballance of Truth We doubt not in the Process of the discourse to shew that after we have weighed what she saith we shall find it too light and to be but chaff in stead of Truth The Protestants he saith have chose to fly to consequential Arguments deduced as they suppose from Scripture But the Antipaedobaptists are of another mind and suppose themselves to be Men of deeper Reason and more piercing inspection into the sence of the Scriptures than all the Godly and Learned Protestants since the Reformation They see the mistaken conceits they have of Scripture and how ungroundedly they draw their consequences from thence An Argument indeed it is of much modesty for the Author to speak at this rate I would ask any of these Men who are so highly conceited of their Scripture-Knowledg why Paedobaptists that are humble searching praying Christians may not understand so much of God's mind in Scripture as they Doth the Word of God come out from them or doth it come to them only John 17.14 1 Cor. 14.37 or have they only the Spirit of Illumination or are they the only Masters of right Reasons Or dare they say 't is unlawful to make use of Consequences Or may not we be permitted to use them for Infant-Baptism aswel as they against it Do not they argue from Matt. 28.18 19. and Mark 16.16 None ought to be Baptized but such who are first taught and consequently that no Children ought to be Baptized because they be not capable of teaching Vide Tombes Is not this their constant way of Arguing Now how unreasonable is it for men to practise that themselves which they will not allow of in others I remember Mr. Staltmarsh in his shadows flying away doth much condemn Consequences and saith Prudence and Consequence are the two great Engins of Will-Worship good Doctrine indeed and a fine preparative to an Implicit Faith But Mr. Baxter chastiseth the folly of these men in his Plain Scripture-Proof c. Position 10. pag. 8. Evident Consequences Quae colliguntur ex Scripturiâ— sacris perinde habenda sunt ac si in illis scripta essent Gâ—eg Nazâ—anzen L. 5. Thelog or Arguments drawn by reason from Scripture are as true Proof as the very words of a Text would it not make a man pity such senseless ignorant wretches saith he that will call for express words of Scripture when they have the Evident Consequences or Sence Is Scripture-Reason no Scripture If I prove that all Church-Members must be admitted by Baptism and then prove that Infants of Believers are Church-Members is not this asmuch as to prove that they must be Baptized I suppose no man of sound judgment will deny that the sence or meaning of Scripture is Scripture as well as the Letters and Syllables in the Bible For the sence and meaning of the Letter of the Word must be drawn out by rational Consequence as the conclusion from a Proposition by a fit medium and if this were not so the searching and studying of the Scriptures were a needless undertaking and so would all Preaching and Expounding be It is a good observation of Dr. Sclater in his Comment upon the 5th verse of the 4th Chapter of the Romans That God's Spirit in Scripture speaks as well what he implyeth as what he expresseth as well what by Consequence is deduced as what in summe of Words he uttereth And instanceth in that of James 4.5 saith the Scripture in vain c. It is usual for our Adversaries to cavil against this Theological Axiom Say the Papists and Anabaptists for in this like Sampson's foxes they are joyned together by the tayls whilst their heads look several ways where have we it taught that Infants should be Baptized in all the Scripture To which we answer we have it not in Express terms but by just Consequence Where find we that Christ's Righteousness is imputed to us for Justification saith Bellarmine Why in Express terms we have it not but Virtually and by just Consequence we have it 2 Cor. 5.21 In the Equivalent we have it Rom. 5.17 18 19. You are wont to boast saith Bellarmine of the Word of God and to reduce all your Opinions to this one head but in the Case of Justification by Faith only that help fails you for you were never able to shew in the Scripture that particle only To this we Reply that if we have it by Consequence from Scripture and if we have it in the Equivalency we have it in the Scripture That Tradition hath been the first and principal ground of Infant-Baptism he would prove from Austin and Chrysostom's sayings But how and in what sense do they call it a Tradition of the Church why certainly not as if the Church had been the Author but the Subject of it as before as continued therein all along down from the Apostles And if any of the Fathers speak too hyperbolically of Tradition what is that to us who plead Scripture as its primary ground for it Besides Anciently the greatest points of Faith were called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Divine Doctrines or Ordinances for so it is rendred 1 Cor. 11.2 and the same word is rendred Traditions 2 Thes 2.15 So that Austin's Intendment by that expression of Apostolical Tradition is nothing else but Apostolical Ordinance or Doctrine as appears from his own words saying The Custom of our Mother the Church in Baptizing little Infants is not to be despised nor to be judged Superfluous nor to be Believed unless it were an Apostolical Tradition Lib. 10. de Gen. c. 23. i. e. an Apostolical Ordinance What follows from 153 p. to the 155th is mostly borrowed from Mr. Tombes his Praecursor Sec. 20. p. 86 89. As first The Assertion of the Cardinal Ragusi in his Oration in the Council of Bazil Tombes indeed hath it in Latin but the Author is at the pains to translate it And since it is so notorious and intolerable a piece of Plagianism thus to take and conceal from whence he had it contrary to the Laws of ingenuity provided in that behalf we shall make discovery thereof by a Paralel H. D i.e. The Author In the Council of Bazil in the Oration of 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 H. D. Whereas some Object that Bellarmine and others do also bring Scripture for it Becan Lib. 1. c. 2. Sec. 24. answers that some things may be proved out of Scripture when the Church's sence is first heard about the Interpretation thereof for so he saith it is concerning Infants-Baptism which is proved from John 3.5 But the sense whereby to prove it is only manifest by Tradition H. D. and it is confirmed in the Canon-Law and School-Men that Infant-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 secundum Jewel that an Infant wanting instruction in the Faith hath not perfect Baptism H. D. Dr. Field Lib. 4. p. 375. saith That Infant-Baptism is therefore called a Tradition because it is not expresly delivered in the Scriptures that the Apostles did Baptize Infants or that they should do so Here the Author stops and goes no farther being afraid of the next lines H. D. Prideaux controv Theol. Sec. 392. Infant-Baptism saith he rests upon no other Divine right than Episcopacy viz Diocesan Episcopacy in use in these Nations Here he adds as before he substracted from what Mr. Tombes said out of Field I. T. i.e. John Tombes In the Council of Bazil in the Oration of the Cardinal of Ragusi it is asserted Item nusquam legitur in Canone Scripturae S. quod parvulus recenter Baptizatus qui nec corde credit ad justitiam nec ore confitetur adsalutem inter fideles credentes computetur nibilominus Ecclesia ita determinavit statuit c. And in principio hujus Sacramenti Baptizabantur solum illi qui per se sciebant fidem interroganti respondere I. T. And whereas it is Objected that Bellarmine and others do bring Scripture for it Becan Manual Lib. 1. C. 3. Sec. 24. answers aliqua possunt probari ex Scriptura quando constat de vero legitimo Scripturae sensu So he saith it is concerning Infant-Baptism which is proved from John 3.5 but that the sense whereby to prove it is only manifest by Tradition I. T. Which is confirmed in the Canon-Law and School-Men an Infants-Baptism was not reckoned perfect till the Bishop layd on hands which act was called Confirmation viz. of the imperfect Baptism in Infancy Jewel alledgeth it as Caistans Tenent that an Infant for that he wanteth instruction in Faith therefore hath not perfect Baptism I. T. Dr. Field of the Church 4th Book Chap. 20. of this sort is Infant-Baptism which is therefore called a Tradition because it is not expresly delivered in Scripture that the Apostles did Baptize Infants nor any express Precept that they should do so Tombes is so ingenious as to set down the rest yet is not this so received by bare and naked Tradition but that we find the Scripture to deliver unto us the grounds of it I. T. Dr ' Prideaux Fasci Controv. Theol. Loc. 4. Sec. 3. q. 2. Paedobaptism rests on no other Divine right than Episcopaey Now to all this we have said enough before as to the Substance of it and I love not needless repetitions only let me mind you with this That though Papists and others attribute too much to the custom of the Church or Tradition yet all sound Protestants when they use that word they do it in Sensu sano quite different from the corrupt sense of the Romish Church And because the Author saith Dr. Taylor doth so fully and strenuously argue against us in his Lib. Proph. p. 237 viz. Tradition saith he must by all means supply the place of Scripture and there is pretended a Tradition Apostolical That Infants were Baptized I think it not amiss to bring in Dr. Hammond to cope with him in his Letter of Resolution Quaere 4th of the Baptizing of Infants Sec. 104. pag. 277. where having before spoken of what sort of Traditions have been rejected by the Reformed Churches he then adds Having no necessity to descend to any more minute Considerations the whole matter will be resolved into this one Enquiry whether the Baptizing of Infants doth sufficiently appear to be of the Institution of Christ or Practice Apostolical And if it do we have all that we pretend to upon the score of Tradition and if it do not we are obliged to disclaim that means of maintaining our plea or inferring our conclusion And because the way of satisfying this enquiry is but the saying over again all that hath been formerly said on this subject this whole Discourse having laid the weight of all upon this one Basis the Institution of Christ and Practice of the Apostles it will be unreasonable to do this any farther save only upon a brief Recapitulation to refer it to the judgment of any sober Christian Whether first by Christs founding of the Institution of this Sacrament in the Jewish Custom of Baptizing of Proselytes Baptism in use in the Jewish Church and applyed to Infants aswel as grown men The Learned Mr. Selden Light-foot speak the same which appears to have belonged to the Infant Children of the Proselytes as is before shewn out of Goodwin Ainsworth others Chap. 1. and Secondly by his being so far from excepting against the Age of Children as a Prejudice or hinderance to their coming to him that is to their Proselytism that he affirms them to be the pattern of those Though Children are brought to him by others yet they are sayd to come unto him in Mark 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very words of which Proselyte is made of whom his Kingdom is to be made up and though he be not affirmed in the Gospel to Baptize such for he Baptized not at all Mark 10.16 Which being the Ceremony usual in the Church for those that were fitted for Baptism and distinctly Preparative to it they that were by Christ afforded that cannot be thought by him less capable of Baptism than of that And Thirdly by the express Words of the Apostle that their Children are Holy interpreted by the Context so as to infer from the Apostles way of Arguing that it was the Custom of those Apostolick times to Baptize the Children of the Christian Parents and so interpreted by the Christian Writers of the First and Purest Ages And Fourthly by the Testimonies of all the Ancients that are found to speak of this matter without any one pretended to dissent that this was the Practice of the Apostles Whether I say these four things being put together the truth of each of
days ought not to be rebaptized It seems by the way Sprinkling is of ancient date They tell us farther that Cyprian in his 3d Book 8th Epistle hath this Argument for Infant-Baptism viz Infantes Circumcidebantur ergo Baptizandi Infants were Circumcised therefore they may be Baptized Cent. 3. Cap. 4. P. 57. Which passage may shame the Author and his party who usually object that Tradition is the main Argument which we take up in defect of others to justify our Practice and that this is all the ancient Fathers say for it in want of Scripture-ground Lastly The Magdeburgenses wonder at Tertullian's Simplicity for he held say they Miram Opinionem Se ntit Tertullianus mirâ Opinione c. a strange Opinion that Children should not suddenly be Baptized and then set down his reasons in opposition to those words Math. 19. Veniant dum Adolescunt veniant dum discunt dum quo veniunt docentur Fiant Christiani cum Christum nosse potuerint Quid festinat innocens aetas ad remissionem peccatorum c. Suffer little Children to come to me and forbid them not viz. Let them come saith Tertullian when they grow elder when they learn when they are taught when they come according to which Dotage the Disciples did wisely in forbidding Children to come and Christ did weakly in rebuking them for so doing and inviting them to come What follows is fetcht from Mr. Baxter concerning Origen and Cyprian that in the Primitive times none were Baptized without express covenanting c. is still meant of Aliens so is that of Origen's being a Teacher of the Disciples at Alexandria and others that succeeded him in that work so that to bring instances of this Nature is but trifling and not to the question before us yet we cannot but observe the Author's humor who when we quote any thing for Infants Baptism out of the works of those Fathers he brands it for spurious but when he pleaseth to make use of any of their sayings which he would have interpreted against the same then they are authentique and must pass for current CENT IV. HIS discourse upon this Century is veryinjurious to the Magdeburgenses who have not a word of very many things which he fathers on them as First That it was the universal Practice of this Age to Baptize the Adult upon Profession of Faith as if Infants had been excluded for so we are to understand him or else he speaks nothing wherefore I desire the Reader to observe what the Century-Writers speak concerning the matter and I shall give him a just account thereof We have before shewn say they out of Cyprian and Origen Infantum Baptismum in Ecclesiis Africanis in usu fuisse supra ex Cypriano Origene demonstratum est hoc vero seculo eundem durasse ex Athanasii questione 124. Constat that Baptizing of Children was in use in the African Churches and that the same continued in this Age is evident from the 124th Question of Athanasius Besides Nazianzen speaking of the Churches of Asia saith that Infants ought to be Baptized in case of danger of death De Asianis Ecclesiis Nazianzenus loquens Infantes Baptizandes esse ait and the said Father also grounds it upon Circumcision but if they were not in eminent danger of death he advised they should delay Baptism for three years or there-about till they could be taught some of the Mysteries of Religion We must look upon this say the Magdeburgenses as his peculiar Opinion Nazian Orat. 3. in S. Lavacrum Cent. 4. Cap. 6. Pag. 417. And verily Nazianzen's delay for three years that they may be taught Mysteries is a weak conceit for what can a Child be capable of at that Age or if he be taught to say something it is like that of a Parrot without understanding But the same Gregory Nazianzen in his 40th Oration is for Baptizing Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in case of danger but absolutely Hast thou a Young-Child let it be Baptized from an Infant let it be early Consecrated by or to the Spirit Secondly He puts a gross abuse upon the Magdeburgenses in representing them to affirm that all the Eastern Churches did only Baptize the Adult or Aged We may judge what credit to give him by these following instances First he perverts the saying of Athanasius as if it were directed against Infant-Baptism when meant only of Infidels who according to Christs Commission must first be taught then Baptized Athanasius was for Infant-Baptism and it was Practised in his days Athan ad Antioch qu. 114. as appears by that passage of his to Antiochus 114th Question Where he resolves a doubt that might arise from the death of Infants whether they go to Heaven or no. seeing saith he the Lord said Suffer little Children to come to me for of such is the Kingdom of Heaven And the Apostle saith Now your Children are Holy it is manifest that the Infants of Believers which are Baptized do as unspotted and faithful enter into the Kingdom Where mark again how unworthily Antipaedobaptists abuse the Fathers in saying their strongest Argument for Childrens Baptism is from Tradition which they fly to for want of Scripture Next he cites Hilary and we are of his mind that confession and profession is requisite to precede the Baptizing Aliens but what is this to exclude the Infants of Believers from that Ordinance And whereas he saith the Eastern Churches did only Baptize the Adult this is abominably false His first instance is of a saying of Basil contra Eunomium Lip 3. Must the Faithful be fealed with Baptism-Faith must needs precede and go before And in his Exbortation to Baptism he saith that none were to be Baptized but the Catechumens and those that were duly instructed in the Faith Now this is sufficient to impose a fallacy upon any Ordinany Reader that hath no acquaintance with that Father and understands not in what sense he speaks who would hot think that this Antient Dr. was against Infant-Baptism and that no such thing was owned in the Church in his days Whereas the same Father in the very next lines to what the Author hath above cited speaks thus What then say you of Infants Quid vero de Infant ibus ais qui neque quid gratea quidve sit paend dognorunt num illos Baptizeious maxime quidem idque nobis designat post octavum diem Circumcisio illa c. which neither know good nor evil may we Baptize them Yea saith he For so we are taught by the Circumcising of Children c. Hence forward have a care Reader how you trust the Authors Quotations for the palpable abuse done to this Father The next is Nazianzen that the Baptized in his time used in the first place to confess their Sins but I am before hand with them in respect of this Ancient Dr. of the Church and love not to repeat Nazianzen saith he advised that the Baptism
sufficient so that in this long train of Authors which our Antagonist quotes he doth but magno conatu nugas agere take a great deal of pains in trifling But that which he cites from Mr. Daniel Rogers seems to have more weight who in his Treatise about Baptism Part 29. Confesseth himself to be unconvinced by demonstration of Scripture for it This is taken from Mr. Tombe's Examen Tombes Examen p. 2. pag. 2. To which I answer one man may be fully convinced by Scripture-demonstration when another is not but 't is fit the Reader should know all that Mr. Rogers saith there upon the point for it is unhandsome to bring in scraps out of Authors He tells us he no less doubts of the warrantableness of Infant-Baptism than he doth of the Creed saying that sundry learned men have undertaken to stop their Schismatical mouths that oppose it and to answer their peevish Arguments and though he saith his scope tends another way yet gives his reasons for it 1. Because Circumcision was applyed to the Infants on the 8th day in the Old-Testament 2. There is no word in the New-Testament to infringe the liberty of the Church in it nor special reason why we should bereave her of it 3. Sundry Scriptures afford friendly proofs by Consequence 4. The holiness of the Child External and Visible is from their Parents therefore the seed being holy and belonging to the Govenant the Lord graciously admits them to the Seal of it by Baptism Farther he brings a passage out of Mr. Baxters plain Scripture-proof for Infants Church-membership and Baptism Where he confesseth pag. 3. That Infant-Baptism is not plainly determined in Scripture Hear what he saith Reader and then judge what he gains from Mr. Baxter all that he saith is as follows viz. The Scripture speaks fully of those particular controversies that were on foot in those times but more sparingly of those not then questioned and then names divers questions which the Scripture fully and plainly determines But saith he many others as difficult which then were no Controversies have no such determination and yet mark it the Scripture is sufficient to direct for the determination of these too if we have wisdom to discern the Scope of the Spirit to apply general rules to particular cases Such is the Case of Infant-Baptism Afterward in the 9th page we have this The grounds saith he upon which Infants are Baptized are very easy and plain though to many it be difficult to discern how it is from those grounds inferred and therefore though some few learned and Godly and humble Men do doubt of it yet in the whole known Christian part of the World there is but few After this we have something brought out of Dr. Taylor 's Lib. of Proph p. 239. concerning Previous dispositions that are requisite to Baptism of which Infants are not capable But to prevent transcribing I refer the Reader to his latter Piece of the Consideration of the Practice of the Church in Baptizing Infants where he himself confutes what he had said in his Liberty of Proph. you have it pag. 25 26. Here also we have a parcel of Authors introduced who do all are rolundo express fully their judgments That nothing must be done in Gods Worship without Scripture-Warrant Mr. Ball is one of them whose saying our Antagonist fetcheth out of Mr. Tombes Exerc. pag. 9. M. Tombes Exercit pag. 9. so it is also in his Exam p. 2. Tombes Examen p. 2. joyned to that of Mr. Rogers before-mentioned Mr. Balls words are We must look to the Institution and neither stretch it wider nor draw it narrower than the Lord hath made it For he is the Institutor of the Sacraments according to his own good pleasure and it is our part to learn of him both to whom how and for what end the Sacraments are to be administred c. But why doth he not set down all that Mr. Ball hath in that place Circumcision and Baptism saith he are both Sacraments of Divine Institution and so they agree in the substance of the thign signified the persons to whom they are to be administred and the order of Administration if the right proportion be observed as Circumcision sealed the entrance into Covenant the Righteousness of Faith and Circumcision of the heart so doth Baptism much more clearly As Abraham and his Houshold and the Infants of Believing-Jews were to be Circumcised so the Faithful their Families and their Seed are to be Baptized At last he thinks to rout us quite with a saying of Bellarmin's whose very name gives us an Allarm and sounds Bellum Arma War Arms. The Anabaptists saith Bellarmine call for plain Scripture-proof for the Baptizing of Infants and their Argument from defect of Command or Example have great force against the Lutherans foras much as they use that Principle every where viz. That the Rite which is not in Scripture having no Command or Example there is to be rejected Yet it is of no force against Catholicks who conclude that Apostolical Tradition is of no less Authority with us than the Scripture but that this of Baptizing Infants is an Apostolical Tradition c. To which I Reply that the Author might well have omitted this of Bellarmin since it is but acunning insinuation of that Jesuitical Sophister to set Protestants at greater distances amongst themselves to advance the esteem of their adored Tradition And yet he himself speaking elsewhere of Infant-Baptism saith satis aperte ex Scripturis colligitur c. Infant-Baptism is plainly enough gathered out of Scripture CHAP. II. The Historical Account which the Author gives of Iafant-Brptism in its Rise and Establishment Examined and Condemned In this Chapter he presents us with the History of Infant-Baptism and tells strange news if you will credit him of its Original since the Apostle's days Thus he begins 1. From the learned Authorities before given we have gained thus much that as there was no Precept in Scripture for the Baptizing of Infants so neither was there the least Practice to be found thereof in the Apostles days as was so ingeniously before Confessed by the Magdeburgenses Luther Calvin Erasmus Rogers 1. BUt we have made it appear Sr. that you reckon your gains too fast and have much erred in casting up the Sum as the Reader may find in the preceding Chapter I question not if he be impartial he will conclude you have not gained a farthing but are rather a loser hitherto For among all those Learned Authorities before given there is no passage although never so much strained that saith any more than this There is no Express precept in Scripture for the Baptizing of Infants and this every Child knows but in saying there is no Express one they intimate thereby there is an Implicite one I love not to repeat the Reader may if he please reflect upon what they say And in asmuch as the point relates to matter of Fact
the Word of God For I well know that as the custom of men doth not give Authority to the Sacrament so the use of the Sacrament cannot be said to be right because regulated by Custom 2. What though there was no Human-Authority for it till above 400 years after Christ is this any Argument against it The Author borrows this from Dr. Taylors Lib. of Proph. p. 237. for he learns how to speak from him the Drs. Words are as there was no Command in Scripture to oblige Children to the susception of it so the necessity of Paedobaptism was not determined in the Church till the Canon that was made in the Milevitan Council This Milevitan African Council was Ann. Ch. 418. and belike the reason why it was not established sooner by Councils under an Anathema was because it was rarely if at all questioned or opposed till then by any person of note as to its lawfulness Hear what Dr. Hammond says in answer to Dr Taylor about this matter It being granted by the Objecter saith he that Paedobaptism was by Canon Established in the Milevitan African Council Ann. Ch. 418. yet as long as it is also confessed that it was practised in Africa before there will be little concluded against us For what stood by Apostolical Practice and known Custom needed not to be prescribed by Canon as that which prevails by force of a greater need not be assisted by a weaker Authority And indeed while the foot-steps of so Authentique a Tradition were so lively and no Adversary or Disputer started upno question or opposition yet made against a Common usage 't were ridiculous for Councils to convene and fortify it by Canons and so the only thing reasonably deducible from the lateness of those Canons is that all that while it was universally received without Opposition I mean not saith the Dr that no Infant or any Christian was unbaptized through the space of those first 4 Centuries but that the extending of the Institution to Infants was not Opposed in the Church till about Pelagius's days whose opinion of Original Sin utterly denying the guilt of it on Adam's posterity was such as might consequentily produce some change in his opinion of Paedobaptism for in the 219 page he quotes out of the 5th Hom. of Eusebius Emissenus de Pasch a passage intimating that Pelagius himself asserted the Baptizing of Infants though not propter vitam for life yet propter regnum coelorum for the Kingdom of God i. e. entrance into the Church as is conceived 3. Whereas he saith Apostolical Tradition was pretended Let not the Reader be afrighted with this word Tradition or because Origen and Austin calls it a Tradition of the Church for when the Fathers so call it they do not intend it in such a sence as if the Church were the Author but the Subject of it Magdeburg Cent. 1. L. 2. Cap. 6. p. 496. Origines Cyprianus alia Patres Authores sunt Apostolorum etiam tempore Infantes Baptizatos esse both Origen and Cyprian and other Fathers hold that Infants were Baptized in the Apostles days and Austin's Rule is a reason for it little less than a demonstration quod universa tenet Ecclesia c. that which is universally received and practised by the Church and had not its first Institution from some Council but hath been ever retained may well be believed to be an Apostolical Tradition August contrae Donat. L. 4. C. 24. Moreover when the Fathers call thi◠… n Apostolical Tradition 〈◊〉 do other Opinions it is as our Divines usually answer the Papists in regard points of this nature are not expresly in terminis in the word but may be fairly gathered thence by consequence Chemnit Exam. Concil Triden par 1. p. 68 69. To the same purpose we have Dr. Field of the Church Lib. 4. Cap. 20. The 4th head of Tradition is the continued Practice of such things as are neither contained in Scripture Expresly nor the Examples of such Practice Expresly there delivered Though the grounds reasons and causes of the necessity of such practice be there contained of this sort is the Baptism of Infants which is therefore called a Tradition because it is not expresly delivered in Scripture that the Aposties did Baptize Infants c. nor any Express Precept there found they should do so yet is not this so received by bare naked Tradition but that we find the Scripture to deliver unto us the grounds of it Thus we see both the Fathers and Protestant-Writers take Tradition in a quite different sence from that the Romanists usually take it in who equalize the Authority of Tradition with the Scripture yea indeed give it the preheminence above it And now judg Reader what the confident assertions of our Antagonist do amount to whether dignum tanto tulit hic promissor hiatu whether the proverb be not verified in him viz. a great cry and a little Wooll Now follows the Historical Account he gives us of the Apostolical Tradition pretended to as he speaks it for Infant Baptism IT is not worth while to search into so many musty Authors as are quoted by him and indeed I thought to have taken my leave of him and to have met him again in the 3d Chapter because there we shall encounter the exceptions he brings against those Authentick Testimonies we alledg from Antiquity for our Practice nevertheless having run over his History usque ad nauseam I shall pass a few Remarks thereupon 1. The multitude of Authors quoted argues great ostentation of much Reading though much of it is prepared to his hand and for certain the most is rather ad Pompam than ad Pugnum rather for shew than service 2. Yet hath he manifested some Artifice and cunning 1. In raking out of the Dung-hil all the filthy Rites used by the Romish Church in the Administration of Baptism as Exorcism Chrism Salt Albes or White-Garments Milk Honey c. And his design herein is to dazle the eyes of the weaker sort and to make them believe even Infant-Baptism it self is also a corrupt Innovation But this will not take with the judicious who are able to distinguish between the accidental Corruptions of an Ordinance and the Ordinance it self We know Antichrist hath defiled most of the Ordinances of Christ and annexed thereto many Superstitious Ceremonies as in the other Sacrament of the Communion Adoration of the Elements is enjoyned and yet these do not disparage the Ordinance it self in the Institution and Substance of it but only defile the Communicants that so superstitiously use that Sacred Appointment Besides the Papists have affixt these corrupt Rites not only to the Baptism of Infants but of those also who are grown up and so the force of arguing from them if Infant-Baptism were removed wil ly against Baptism it self We ought not therefore to impute these corruptions to God's Ordinance of Baptizing Infants and on that account deride and cashier it
but rather as the Magdeburgenses do Cent. 2. p. 111. to the Mystery of Iniquity Mr. Geree of vind Paedobapt which so works in the Church of Rome in their corrupting and contaminating the simple forme of Baptism Indeed saith Mr. Philpot the Martyr to his fellow-sufferer that scrupled Infant-Baptism and afterward was satisfied by the strength of his Arguments if you look upon the Papistical Synagogue only which have corrupted God's Word by false interpretation and hath perverted the true use of Christs Sacraments you may seem to have good handfast of your opinion against the Baptism of Infants but for as much as it is of more Antiquity and hath its begining from God's Word and from the use of the Primitive Church it must not in respect of the abuse in the Popish Church be neglected or thought inexpedient Nor hath the Baptism of Adult Persons in former times been free from many corrupt and ridiculous Human inventions as Dr. Homes out of Binius and Epiphanius shews at large The Council of Carthage tells us Bin. Ca. 34 de rebus Eccles Cap. 26. that sick men lying speechless might be Baptized upon the witness of men touching their former condition The 4th Council of Carthage orders That those of ripe years to be Baptized must be dyered Bin. Cap. 85. and kept from Fesh and Wine a long time and after that having been examined several times must be Baptized Epiphanius declares that the Eunomians called Anabaptists do Rebaptize all that come to them Epiphan Anacephal pag. 108. Edit lat Bazil turning their Heads downward and their Heels upward Some of the Anabaptists called Hemerabaptists thought that none could be saved unless they were daily-Baptized whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerard. Joh. Voffus de Anaebaptismo Thes 17. Gastius de Anaebap Exod. p. 50. daily Baptists and so were cleansed from their Sins Singulis diebus mergerentur ita ut Abluantur Sanctificentur ab omni culpa Secondly Another small plot or piece of tunning lyes in linking some spurious Authors with those which are Authentick to render also their Authority Suspicious There are some Ancient Writers which are very express for Infant-Baptism of great Authority in the Church of Rome which are rejected as spurious or interpolate by the Protestants such is that of Dimysius the Areopagite and the Decretal Epistles who notwithstanding have in high account the Testimonies of those Ancients viz. Justin Martyr Irenaus Origen Cyprian c. which are reputed as Authentick and of undoubted truth 3. There is much Impertinency in his Historical Account that is not concerned in the Question As the Story of Constantine Dedication Consecration or Baptizing of Churches and Bells Exposure of the Reliques of Saints for adoration Prohibiting Priests Marriages with much more ejusdem farinae But what is all this to Infant-Baptism 4. There are some errors or falsities in it As Tertullian's standing up against Infant-Baptism in the 3d Century when he stood up no more against it than he did against the Baptizing of Young-men that were unmarried and Young-Widows also whose Baptism he would have delayed 'T is certain he argues for the delay of Baptism in some cases praecipue circa paroulos Tertul. de Bapt. C. 8. especially that of little ones meaning the Children of unbelievers as is conceived by Estius Pamelins and divers others A Second Error respecting this Century is That the Magdeburgenses tell us they altered the form of Baptism from dipping to sprinkling referring us to Cent. 3. pag. 129. where they speak no such thing nor any-where else in the whole History of Baptism A Third Escape is That Infant-Baptism was not in use in the greatest part of the 4th Century either in the Latin or Greek Church Now this is very false nor will that help him which he adds afterward Scil. It is true saith he towards the latter end of this Century it is said that in some parts of Africa they did Baptize Children as Magdeburg Cent. 4. p. 415. but they say no such thing it is only the Authors own saying and really it troubles me to see so much prevarication every-where Take Reader the true account of what the Magdeburgenses say de Ritibus circa Baptismum about Baptismal Rites They are large in this Chapter and begin it thus That the power of Baptizing was in this Age in the Priests and principally in the Bishops and then in Presbyters and Deacons and then a few lines after they tell us Baptizabantur autem publice in templis cujuscunque sexus aetatis conditionis homines Persons of each Sex and of all Ages and Conditions were publickly Baptized in the Temples Nor hath this Chapter any such passage at the beginning middle or latter end that in some parts of Africa they did Baptize Children 5. I will not say there is a Tincture of prophaneness but am sure of something like it in that saying of the Authors pag. 128. of his Treatise viz. In this 6th Century saith he we meet with a dreadful piece of Infant-Baptism viz. The Heads of 6000 Infants that had been murdered buried in a Warren near a Monastery as testified by Vldricus to P. Nicolas Cent. 6. p. 338. But the Magdeburgenses are not so bold as the Author to call such horrid murder Infant-Baptism A tender conscience me thinks should be afraid thus to play with Holy things 6. This History of his affords some contradiction to himself I mean to what he hath before written for in the first part of his Book Cap 2. pag. 7. he quotes Bede for a Testimony that the Baptizing of Believers is the only true Baptism Bede saith That Men were first to be instructed unto the Knowledg of the Truth then to be Baptized as Christ hath taught c. Cent. 8. p. 220. Whereas in this his Second part of the Treatise which is for disproving Infant-Baptism pag. 130. Bede also concludes for the Baptizing of Infants Cent. 8. p. 218. 7. We observe too great a boldness in those scandalous Reflections which he casts upon the Churches of the Reformed Religion sparing none neither Lutherans nor Calvinists nor Episcoparians nor Presbyterians But me thinks 't is a piece of great indiscretion to fly out so much against the Church of England for if she be contented to give the Antipaedobaptists indifferent good quarter although they do not conform to her why should any of them vilify her in this manner As for the Kirk of Scotland the Author may more securely mock at it and there is no danger in having a fling at the Directory or at the old Parliament's Ordinance of May 2d 1648. which made it imprisonment to affirm Infant-Baptism is unlawful CHAP. III. Containing his Exceptions against Infant-Baptism because built as he says upon 1. Fabulous Traditions 2. Mistaken Scriptures with an Answer thereto 1. The first and Principal ground saith he that hath been asserted for this Practice is Ecclesiastical and
how could he oppose it 2. But we must give the names of those that were for it as before he must know where Cyprian's Council was held or else he could not assent to the being of it But how many names will suffice him I know not What if I say Origen was one for I hope by this time he may stand rectus in curia and not be excepted against for a Witness he speaks point blank to the Case Ecclesia ab Apostolis Traditionem accepit parvulis dare Baptismum The Church hath received a Tradition from the Apostles to give Baptism to little Children as we have it in his Comment upon the sixth Chapter of the Romans And though Ruffinus riffled his works as is said yet Jerom Translated that out of Greek and so also his other Comment upon Luke where he is express to the same purpose and this is attested by Erasmus and Jerom's Prefaces to both Books puts it beyond doubt Let me add what I find in Mr. Baxter for farther satifaction You saith he Baxter plain Scripture-proof p. 157. to Mr. Tombes think the worse of it because it is pleaded by Origen as a Tradition from the Apostles I think very much the better for it both because it the more fully resolveth the question concerning the matter of fact and Apostolical Custom and shews that it was no late invention or Innovation And the Fathers as is hinted before took not the word Tradition in the Popish Sence for that which hath been delivered in Doctrine from Age to Age above what is delivered in Scripture as to supply the supposed defect of Scripture But for the very written word it self by which the Apostles delivered the Truth and for their Examples and the report of it and of some other passages especially in matter of Fact tending only to the explication of their Doctrines and not to the adding of new-Doctrines as if the former were defective What if I name once more Irenaeus Qui proximus fuit temporibus Apostolorum S. Basil de S. Sto. Cap. 25. That was next to the Apostles who is calculated to live within some fourty-three years of St. John I find the Author hath passed him by and yet as hath been before shewn he was for Infant-Baptism otherwise what sence shall we put upon those Words of his Lib. 2. C. 39. which are before spoken to and which occasioned Dr. Taylor to say The Tradition of Infant-Baptism passed through his hands in his Consideration of the Practice of the Church in Baptizing Infants Sec. 29. pag. 55. 3. We shall by no means grant that Tertullian was against Infant-Baptism we have given some hints why already But shall reserve our discourse about that till we come to its proper place that is the Examination of the Witness produced against Paedobaptism whereof Tertullian is the first The AUTHOR's Exceptions against Scripture-grounds for Infant-Baptism Examined NExt he falls upon Scripture-grounds usually produced for Infant-Baptism which he is pleased to select for us leaving out that in Rom. 11.17 which is the most principal place of all and so to encounter them in that way and manner as he sees best And herein he hath shewed cunning not much unlike to that before in conjoyning the condemned Ecclesiastical Authorities for Infant-Baptism with those which Protestants own for Authentick Reply 1. Had I been to choose my own Weapons I would have let alone some of those the Author pitcht upon Secondly Neither would I have ordered the the Proofs from some of the Texts in so flight a manner as he doth for if a Weapon be sharp and keen yet if an Enemy have the handling of it how can we expect unless he be the more ingenious but that he will blunt the edg of it And that Adversary shews but sorry valour which knocks in the head some Arguments of straw which he hath framed to shew his skill on In my Opinion it had been more ingenuity in the Author 1 To have chosen for usonly the pertinent places that carry the clearest evidence and to have pretermitted the rest For if the chiefest places will hold good the rest which are dark and disputable whether they belong to the point may well be let alone and if the chiefest will not carry it much less will the other yet this is certain that if the strength of every one of those Texts which he produceth for us were eluded save one yet that one would carry it for though two Witnesses be needful for men yet one single one is as valid for God as if there were many thousands 2. To have pitcht only upon those Texts wherein all Protestants both Lutherans and Calvinists i.e. Paedobaptists concurr in as pertinent to the point whereas he knows it is controverted among them whether some of the Scriptures produced have any thing to do with Infant-Baptisme as both the second and third Texts instanced in Nay the third which contains Christs Commission for Baptism is that which the Author and his party judge to be the main ground for Baptizing Believers and excluding Infants And we know that this is their main Argument that Infants are not to be baptized because they cannot believe and truly we were very sparing of places to prove childrens Baptism if we should pitch upon Mark 16.16 for it And here I profess my self to be of Mr. Baxters mind Pos 7. pag 7. of his plain proof I cannot deny saith he but that some Divines have brought some mis-applyed Scriptures for Infant-Baptism Now it is easie to write against these and seem to triumph and yet the cause be no way shaken some silly people think when they hear an impertinent Text put by that all is done when it may be all the most plain Scriptures and best arguments have never been answered with sense or reason Having said thus much I come now to his exceptions 1. The first is against that place Mat. 19.15 Suffer little children to come unto me and forbid them not c. To this our Author Objects May we not say How doth Baptism come to be concerned in this Text c. To which I reply First I conceive none did ever bring this place as of it self a full and direct proof for Infants-Baptism But secondly it doth prove two points which lay a good ground work for the same First That the Kingdom of God is made up as well of Infants as of grown persons if any by Kingdom of Heaven will needs understand it of the Kingdom of Glory let him consider that none are of that Kingdom who were not first of the Church first of the Kingdom of grace here and so it comes all to one understand it of which you please The Kingdom of God is made up as well of Infants as Adult persons Quùm jubet Infantes ad se accedere nihil clariùs quà m veram Infantiam notari Instit Christ Relig. Calv. compend per Launeum cap. 17. p. 325. for Christ saith it is of
to scatter saving Grace in this Nation which are if not raised yet fomented by Anabaptism And their Principle he conceives hath been very prejudicial to the Conversion of young-ones amongst whom usually the stream of converting Grace runs because it speaks an actual disingagement from all relation to God his Covenant Church and Ordinances till of their own choice they take them up at years of discretion Now whilst persons live loose from such engagements as in their proper nature and tendency further Conversion no wonder if the work goes slowly on among them 3. By confounding the World and the Church together which Christ hath separated Not so For Baptism is God's Sheep-mark as Mr. Ford calls it to distinguish those that are of his Fold from such as graze in the wild Common of the World what confounding is there in this Principle That not only they who do actually profess Faith in and Obedience to Christ but also the Infants of one or both Believing Parents are to be Baptized and they only 7. By introducing and establishing many Humane Traditions and Inventions of Antichrist This is Mr. Tombe's his 6th Arg. Exercit. p. 1. Many of which and some of the worst attend the Baptism of grown Persons in the Church of Rome as Chrism Exorcism c. And when Mr. Tombes urged this very Argument against Infant-Baptism Mr. Geree tells him it was rather a Motive than a Reason against it to move peoples affections against the inconveniences following it rather than to convince the unlawfulness of it But that which is lawful in it self cannot reflect any scrûple of unlawfulness upon that which occasions it And if any corruption occasioned accidentally and separable from an act of Worship could cashier it then farewel Baptism it self Prayer Lords Supper and all that is Sacred for what a world of superstitious devices have the wanton and superstitious Heads and Hearts of Men taken occasion from them all to devise and practise it is so clear there needs no instances to be given 8. By being saith he such a Make-mate such a Bone of Contention and that among themselves too that own it as well as with those that oppose it The Lord open the eyes of those who are so zealous against Infant-Baptism that they may see their own nakedness consider the beam that is in their own eyes certainly whilst they judg our principle condemnation is written in their own foreheads First how furiously do they contend among themselves What a heat is there between Mr. Bunyan and Mr. Paul both of them for Baptizing Believers the former having published a little Book whose Title is Differences in Judgment about Water-Baptism no Bar to Communion or to Communicate with Saints as Saints proved Lawful of which I have before hinted complains in the Epistle to the Reader That the Brethren of the Baptized way would not suffer them to be quiet in their Christian Communion but did assault them for more than 16 years and as they had opportunity sought to break them in pieces meerly because they were not in their way all Baptized First He professeth that he denyed not the Ordinance of Baptism though they feigned it but all that he asserted was That the Church of Christ hath no warrant to keep out of their Communion the Christian that is discovered to be a visible Saint and walketh according to his light with God And for this Orthodox position they charge him to be a Machivelian a Man Devilish Proud Insolent Presumptuous words saith the poor Man fitter to be spoken to the Devil than a Brother He puts out his Confession of Faith upon which Mr. Paul makes reflections and tells him he defies all the Brethren of the Baptized way and Blasphemes them that dwell in heaven p. 3. That he belyes all Expositors p. 13. and calls upon the Heavens to blush at his insolency p. 35. that his Inferences are ridiculous top-ful of ignorance or prejudice and deserve no other answer than contempt p. 43. and then falls to prayer the Lord judg between us and this accuser to whom we shall say no more but the Lord rebuke thee And what sayes Bunyan to this in his Book of Differences in Judgment about Water-Baptism First that in his simple Opinion their rigid and Church-dividing disquieting Principles are not fit for any Age and State of the Church pag. 1. and I wish there were not too much truth in what he saith he accuseth them for endeavouring and perswading him to break Communion with his Brethren tampering with others that their Seeds of division might take and prevailed so far as to rent and dismember some from them and that the judgment of God so followed their design that the presons which then they prevail'd upon became afterward a stink and reproach to Religion I find our Author falling upon this good Man two to one is odds and lashing him to the purpose for his last Book you have it at the end of his Treatise of Baptism He chargeth Mr. Bunyan with absurdities contradictions traducing the Wisdom of Christ hainous Errors and fundamental mistakes whose Principles saith he are presumptuous savouring of ignorance and folly contradicting the Wisdom Authority of Christ ridiculous man of egregious ignorance and self-condemned and at last that he is one that pleaseth not God and is contrary to all Men which last must be understood with a limitation of all Men like himself But why should Professors of Religion throw so much dirt in the Faces of their Brethren that dissent from them Tantaene animis caelestibus irae Sure such language becomes not Christians Let it be supposed that they have truth on their side this is no good way to propagate it it needs not tali auxilio nec defensoribus istis The Wisdom which is from above is first pure then peaceable The Servant of the Lord must not strive but must be gentle towards all In meekness instructing those that oppose if God peradventure will give them repentance to the acknowledgment of the Truth 2 Tim. 2.24 25. But haughty and uncharitable Spirits follow not this Rule if they be set upon a point though controvertible they have such a fire of zeal within that it breaks out into a flame that consumes the good name and credit of any that dare oppose it Your Opinionists if they have Faith they will not follow Paul's advice and keep it to themselves but are infinitely desirous to propagate it and are the severest Censurers in the World Two other Antipaedobaptists viz. Mr. Allen and Mr. Lamb being come off from that hide-bound Spirit of having Communion with none but those of our own Judgment are also lasht in the Authors Postscript They have saith he both declined the Truth and their Books which were pen'd with great Judgment strength of Argument and Authority of Scripture in his Opinion shall rise up in Judgment against them without Repentance for declining the Truth so confident is the Author
Romish Ceremonies used in Baptism as Exorcism Chrysm c. but not against Infant-Baptism itself Another Citation is out of an Ancient Confession Artic. 11. The words are 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 Catechism Perin de Doct. de Vaud Liv. 1.168 169. When Humane Traditions are approved for Gods Ordinances then is he Worshipped in vain Is 19. Matt. 15. Which is done when grace is attributed to the external Ceremonies and persons enjoyned to partake of Sacraments without Faith and Truth This also is insignificant to the purpose for which the Author quotes it and doth not in the least touch Infant-Baptism It is a good Testimony against Humane Traditions and they tell us what they mean which is done say they when Grace is attributed to the External Ceremonies and 't is one of the Popish Errors we know that Baptism confers grace ex opere operato it is also a good Testimony against Compulsion to the Sacraments and that wicked practice of the Spaniards in forcing the Indians to be Baptized and whoever shall compel ignorant and scandalous persons to receive the Lords Supper Lastly we have something brought out of their ancient Treatise concerning Antichrist writ 1120. And if we can find nothing there against our Practice then may we say of this Antagonist Promisit montes nascitur ridieulus mus The words of that Treatise are That Antichrist attributes the Regeneration of the Holy Spirit unto the dead outward work of Baptizing Children and teacheth that thereby Regeneration must be had And here at last by good hap we have the word Children named but not a jot serving the Author's design for they do not hereby except against Childrens Baptism but only against the corrupt ends that Antichrist hath in it for whether it be in Children or grown Persons it is an Antichristian or Popish Tenent to ascribe Regeneration to the dead outward work of Baptism and this is that before mentioned that Baptism confers grace ex opere operato By what hath been said any unprejudiced Reader may see how meanly the Author hath acquitted himself in the beginning of his undertaking to prove the Waldenses against Infant-Baptism from their publick Confessions of Faith and 't is not unlikely we shall find him as defective in what follows We have seen much confidence in the man but not a grain of proof and 't is impossible any mans belief should be shaken by what he hath hitherto faid touching the Lawfulness of Infant-Baptism 2. His second proof is the Witness of the eminent and leading Men. The first he begins with is the Famous Beringarius of Turain in Anjou and he quotes the Magdeburgenses Cent. 11. c. 5. p. 240. That Beringarius did in the time of Leo the 9th about the year 1049. publickly maintain his Heresies which they set down to be denying Transubstantiation and Baptism to little ones Now we must have to do with Mr. Tombes again Mr. Tombe's Praecursor Examen p. 20. Reply 1. That Beringarius was a famous Champion for the Truth against Popish Errors and Superstitions is beyond all dispute but still 't is questionable whether he was against Infant-Baptism Why saith the Author the Magdeburgenses tell us so that is 4 Protestant Divines that drew up the History of the Church Here the incautelous Reader is in danger of a snare for those Divines accuse him not of this but only tell us what the Popish records speak of him Beringarius say the Magdeburgenses maintained his Heresies which they that is the Papists set down to be denying Transubstantiation and Infant-Baptism who being such false accusers may very well be excepted against as insufficient evidence We know what Calumnies they have cast upon those eminent Reformers Luther Calvin Beza that lived nearer our times what errors they charge them with both Intellectual and Moral as if they had been very Heretical in judgment and men of debaucht lives they have their witnesses too more than a Iury to justify all their malicious charges Books written by divers Authors enough to make up a considerable Library If we must credit them against one why not against all the Testimony is the same 2. Since this instance of Beringarius is taken out of Tombe's let us hear what answer Mr. Marshal gave him pag. 65. of his defence of Infant-Baptism It is true saith he that Deoduinus Leodienses took it up as a common fame upon his credit Guitmond a Popish Bishop relates it that Beringarius opposed the Corporal presence in the Eucharist and the Baptism of little ones Usher de Success Cap. 7. Sect. 37. but saith Bishop Vsher in his Succession of the Church in so many Synods beld against Beringarius we never find any thing of this nature laidto his charge and Bishop Vsher farther adds that to him it appears that they who in those days were charged to hold that Baptism did not parvulis proficere ad salutem held nothing but this that Baptism doth not confer Grace ex opere operato And indeed in those Popish times to deny the greasy Ceremony of Chrism was ground enough for a charge of denying Infant-Baptism as you shall hear suddenly Next we have an impertinent citation out of Clark's Martyrology where it is said that God raised up Beringarius who did boldly and faithfully preach and witness against Popish errors whereupon the Gospellers were called Beringarians for above an hundred years after but Clark gives no hint that any of these Gospellers were against Infant-Baptism but relates the quite contrary for saith he in the same place and in the words following what is before quoted by the Author They Baptized their Children taught them the Belief and ten Commandements and carefully kept the Sabbath day upon which Lewis the 12th of France that had been otherwise informed but now satisfied of the truth of their faith and practice by his commissioners and Confessors said and bound it with an Oath that they were honester than he and his Catholick Subjects To as little purpose as the former is that he quotes out of Dr. Vsher in his Succession of the Church out of Thuanus Dr. Usher That Bruno Archbishop of Tryers did expel several Beringarians that had spread his Doctrine in several of those Belgick Countries and that several of them upon examination did say that Baptism did not profit Children unto Salvation And well might they say so all Protestants are of the same judgment and in the same we have Dr. Vsher's Paraphrase on it nec aliud videntur negavisse c. They seemed saith he to deny nothing else but this that Baptism doth not confer Grace by the work done and so we have done with his first witness 2. The next he brings are Peter Bruis P. Bruis Arnoldus and Henricus three famous Waldenses they were of their Barbes that is Teachers I shall speak of the first and