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
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
which hath been before more largely evinced it be not sufficiently Evident That the Baptizing of Children is of the Institution of Christ and Practice Apostolical Thus far Dr. Hammond Next the Author saith he will give us some account of the insufficiency and Weakness if not wickedness of those first Authorities that have been leaned upon to prove this Practice to be an Apostolical Tradition c. and he reduceth it to these following Dionysius the Areopagite the Decretal Institutions or Epistles of several Popes as he calleth them Justin Martyr Origen and Cyprian Concerning the two first of these we look upon them as broken Reeds and we lean not on them at all and to produce an Argument for the Apostolicalness of Paedobaptism from these is as Dr. Hammond speaks of some which he likes not to be look upon of the number of the Blind and the Lame that are of more use to betray and lose than defend and secure that Fort in which they are placed Know then Sir that we except against them as much as your self and you know you have taken all your exceptions against these Romish Forgeries from the learned Pens of Paedobaptists 'T is by the elaborate pains of the Magdeburgenses Osiander Perkins Reynolds Rivet c. that they are detected who as you observe have laid open the Bastardy both of the one and of the other From these Mr. Tombes gleans what he hath to say upon this point in his Praecursor Mr. Tombes his Praecursor where you have them collected to your hand and from whence you fetch what you present us with and here I am tempted again to draw another Paralel you do so exactly tread in his steps as first beginning as he doth with Osiander then follows Rivet afterward Perkins then the Decretal-Epistles which pass under the name of Clement Hyginus c. All which are condemned as Spurious by Mr. Perkins and he gives undeniable Arguments for it But I observe your little design to render Infant Baptism the more odious by that appellation you give Clement Hyginus with the rest of them namely Pope say you the Decretals and Institutions of several Popes in this Second Century as that of Pope Clement Pope Hyginus and is it not strange â—hat the Pope should appear so early 'T is not handsome thus to impose upon the weaker sort that are not read in Church-History As for others that are more learned they know that Hyginus the Verus or true one of that name is numbred amongst the first good Bishops that succeeded the Apostles for so we find him in Dr. Prideaux his Catologue and to be the man that set Justin Martyr at work to frame his Apology for the Christians and was no Pope in the sence it is usually taken viz. An Oeconomical Bishop challenging unto himself and usurping Authority over the whole Church Euseb Lib. 4. c. 9. He is calculated to be the 8th Bishop of Rome living in the dayes of Antoninus Pius about a hundred and fourty years after Christ and very near to the Apostles Having thus discarded the feigned Dionysius and the Personatus Hyginus as Mr. Tombes observes he is called by Ostander with the rest of the cheating Tribe laying no stress at all upon what they say as touching the Apostolicalness of Infant-Baptism we shall notwithstanding by the Author 's good leave still retain a Venerable esteem of the other three that follow For honest Men are nevertheless honest for being rankt with cheats though I confess they are the more lyable to suspicion by such as do not examine things First for Justin Martyr we shall not altogether quit our claim to him though there be so litle left of him as Mr. Baxter notes that we cannot expect that he should speak expresly to the point Justin Martyr is supposed to have lived in St. John's days Scultetus saith he flourished Anno 140. both because he is brief and treateth on other Theams to which this did not belong and because the Church then living amongst Heathens had so much to do in converting and Baptizing the Aged that they had little occasion to treat about Children especially it being a point not Controverted but taken for granted by the Christians who knew God's dealing with the Jews Church yet nevertheless saith Mr. Baxter Justin Martyr gives such hints by which his Judgment and the Practice of the Church Baxter plaint Scripture-Proof p. 155. even in those dayes may be discerned Touching what is said in Justin Martyr's Responses against which the Author levels his discourse and especially what is said in his 56th Question ad Orthodoxos the Author sayes right that many of the afore-said Learned Writers that are Paedobaptists do disown it as spurious And Mr. Baxter himself Acknowledgeth the same that though the Book be Ancient yet it was either Spurious or Interpolate True but withal gives divers passages for our turn out of other Works of his as that in his Dialogue with Tryphon Part 2. Propos 3. Nos certe qui hujus ope ad Deum accessimus non carnalem istam Circumcisionem fed Spiritualem Hanc nos per Baptisma ut pote peccatores nati a Deo miserante accepimus eam licet omnibus similiter accipere i. e. It was Lawful for all to receive the Spiritual Circumcision which he saith was done by Baptism and if all might receive it even so Infants who were the subjects of the Legal Circumcision for they must be a part of the All and not excluded Another touch we have in that Passage of Justin importing Baptism to be the only way to Remission of Sins and Salvation and he judged that Infants are forgiven and saved therefore he judged that they might be Baptized As for the places I refer the Reader to Mr. Baxter's Plain Scripture-Proof where we have them quoted pag. 155. 2. For Origen we shall with greater confidence adhere to him notwithstanding the frivolous Cavils of the Author which are reducible to these 6 Heads 1. His First is That Origen is but one single Testimony for the practice of Infant-Baptism to be Apostolical Reply This will not pass for a Truth because we have also the Testimony of Irenaeus Irenaeus lived in the 2d Century with Justin Martyr in the Age of those that saw the Apostles and therefore could not be ignorant of their Practice who lived in the Second Century with Justin even in the Age of those that saw the Apostles within the first Century after them Dr. Hammond in his Letter of Resolution Sec. 40. pag. 212. where also we have quoted that Common though Famous passage of his Extant in Lib. 2 Adv. Haeres C. 39. Omnem aetatem Sanctificans per illam quae ad ipsam erat similitudinem Omnes enim venit per semet ipsum salvare Infantes Parvulos Pueros Omnes inquam qui per eum renascuntur in Deum i. e. Christ did Sanctify every Age by his own susception of it and
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-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-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-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
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