Eâ—glish Liturgy about 1549 the Form of Worship and Administration of the Sacraments with all their Rites and Ceremonies were held forth in the English Liturgy as it was translated out of the Latin Mass-Book concerning which we have this account from Mr. Fox in his Martyrology p. 1499. That in the Rising in Devonshire upon the translating the Latin Mass-Book into English the King writes after this manner to quiet them viz. The English Service translated out of the Latin Mass-Book As for the Service in the English Tongue perhaps it seemeth to you as New Service when indeed it is no other but the Old the self same words in English which were in Latin saving a few things taken out so fond that it hath been a shame to have heard them in English as all they can judg that list to repeat the truth And if it was good in Latin it remaineth good in English for nothing is altered but to speak with knowledg what was spoken with ignorance c. Wherein the Time Order Manner and Ceremony of Baptizing of Infants is directed and enjoyned with all the Rites appertaining thereto In the said Service-Book in the Rubrick before the Catechism it is said That Children being baptized have all things necess ry for their Salvation and be undoubtedly saved And therefore after Baptism the Priest must say We yeeld thee hearty thanks that it hath pleased thee to regenerate this Infant with thy Holy Spirit And the Child is afterwards to be instructed when he comes to understanding to say That therein he was made a Member of Christ and a Child of God and an Inheritor of the Kingdom of Heaven Just comporting length and breadth with Pope Innocents first Canons In the 27th Article of the Church of England 27. Article of the Chuâ—ch â— England it is said That the Baptizing of young Children is in any wise to be retained in the Church as most agreeable to the Institution of Christ made in Q. Eliz. time 1562. In the Scotch Service-Book Scotch Service-Book imposed in the begining of the late War it is said That as oft as new Water is put into the Font the Priest shall say Sanctifie this Fountain of Baptism Oh thou which art the Sanctifier of all things The Directory Directory in the Parliamenâ—s time leaves out Gossips and signing with the Sign of the Cross changes the Fonts into Basons And the Parliaments Ordinance May 2. 1648. made it Imprisonment to affirm Infants Baptism unlawful and that such should be Baptized again Mr. Marshal informes us out of Phocius p. 3334 That some of the Greek Churches have Laws That whatsoever baptized Person refused to bring their Children and Wives too to be baptized should be Anathamatised and punished also The wicked Decree of Zurick At Zurick as Dr. Featly tells us out of Gassius p. 68. The Senate made an Act That if any presumed to Rebaptize viz. to baptise any that had been baptised in their Infancy That they should be drowned and that at Vienna many for Baptizing such were so tyed together in Chains that they drew the other after him in the River wherein they were all drowned And that at Roplestein the Lords of that place Decreed that such should be burnt with a hot Iron and bear the base Brands of those Lords in whose Lands they had so offended And p. 182. out of Ponton Catalog through Germany Alsatia and Swedeland many Thousands of this Sect who defiled their first Baptisme by a second were baptised the third time in their wn Blood CHAP. III. Wherein the Erroneous Grounds both as to fabulous Traditions and mistaken Scriptures upon which Infants Baptism hath been both formerly and laterly founded is made manifest THe First and Principal Ground that hath been asserted for this practice hath been Ecclesiastical and Apostolical Tradition or however as hath been said the Scripture is so silent in the Case yet the clear full and uninterrupted Tradition of the Church makes up that defect to which the Church of Rome and some others have adhered Though many Protestants since the Reformation have chose to flye to some Consequential Arguments deduced as they suppose from the Scriptures to justifie the same Both which in this Chapter are brought forth and duly weighed in the Ballance of Truth The First we shall examine is the point of Tradition and therein do these two things Shew that it hath primarily been asserted to be the ground thereof Secondly The insufficiency of the Authorities that have been urged to prove the same Tradition the principal ground of Infants Baptism That Tradition hath principally been leaned upon as the main ground of the Practice you have the following Instances Austin Austin tells us That the Custome of our Mother the Church in Baptizing little Infants is not to be despised nor to be judged superfluous nor to be believed at all unless it were an Apostolical Tradition Lib. 10. de Gen. c. 23. And again in his 4th Book against the Donatists 24 Chap. saith That if there be any that do inquire for a Divine Authority for the Baptizing of Children Let them that know what the Universal Church holds nor was instituted in Councils but alwaies retained is most rightly believed to have been delivered by no other than Apostolical Authority Chrysost Chrysostom saith That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin Mag. Cent. 4. Bellarmine Tom. 1. L. 4. c. 2. saith That the Baptism of Infants is an Apostolical Tradition not written because saith he it is not written in any Apostolical Book though written he saith in the Books of almost all the Antients And which Tradition of the Apostles saith he is of no less Authority with us than the Scriptures In the Council of Trent Council of Trent after they had in the 5th and 7th Sessions made those Canons about Infants-Baptism before mentioned do conclude That their Traditions touching the same should be received Pari Pietatis affectu with the same pious affection with the Holy Scriptures as you have it p. 144. In the Council of Basil Council of Basil in the Oration of the Cardinal of Ragusi It is asserted That in the beginning of this Sacrament of Baptism they only were to be baptized who could by themselves answer Interrogatories concerning their Faith And that it was no where read in the Canon of Scripture that a new-born Infant was baptized who could neither believe with the Heart to Justification nor confess with the Mouth to Salvation Yet nevertheless saith he the Church hath appointed it Eckius Eck us against the Lutherans writes That the Ordinance concerning the Baptism of Children is without Scripture and is found to be only a Custome of the Church And in his Enchiridion calleth it a Commandment and Ordinance of Man and that it is not to be proved out of the Holy Scriptures A great Papist lately in
own Books are witness from whence they are faithfully quoted especially that which he calls The Second Disputation of the Right to Sacraments From whence it is that Mr. Tombes fetches the twenty Arguments he wrote against Mr. Blake and improves them all against himself discovering Contradiction to his former Principles in every one of them in his Book which he calls Felo de se or The Self-Destroyer to which Mr. Baxter hath never made the least Reply that I have heard of though in the end of Mr. Tombe's said Book he provoked him to a Reply by these words viz. By the reading of this Book all Intelligent Persons may perceive Mr. Baxter's deceitfulness or heedlesness and if he persist in defending Infants Baptism his unreasonable pertinacy in his own Conceit and if he do not declare his forsaking his Doctrine in his Book of Baptism his Impenitency and unrighteous dealing with the Church of God which he hath injured Therefore how much is he concerned to give some account how such Assertions can be reconciled to his former Writings which in the apprehensions of such ignorant Creatures as we are seem to be as contrary to each other as Light to Darkness Though I doubt not but that through the Prosoundness of his Speculation and Subtilty of his Distinction having therein so much out-done Thomas Aquinas himself in his late Writings he will as soon Reconcile these seeming Contradictions as many of his former wherein he hath so much abounded none more that I know of being as you 'l find sometime a great Opposer then a great Defender of Episcopacy sometime for Non-Conformity in whose Tents he hath seemed to shelter himself in the Storm and with their Indulgence to come forth of his hole and yet at length so highly to disgrace the same Sometimes a friend to Calvin and then a greater to Arminius sometime a great Defender of the Parliament and their Cause then none more to renounce them or to betraitor them for their paines sometimes a great Opposer of Tradition and anon a great Defender thereof sometimes a violent Impugner of Popery and yet at last who hath spoke more in favour of it witness those very strange Passages in his late Book called the Christian Directory so much the talk of the Town which coming just to my hand upon the writing hereof I shall presume for the novelty of them to make a little Digression to give you an Account of some of them Popish Christenings lawful and which you may please to take as followeth viz. That it is lawful to offer ones Child to be baptised in a Popish Countrey in their way of Baptizing viz. with Eâ—orcisme Chrysme Milk Honey and White Garments rather than not have it baptized Those Ceremonies of Milk Honey White Garments and Chrysm being as he tells us so Ancient that their Original is not known called by Epiphanius and others the Tradition and Custome of the Universal Church p. 826. That Temples Fonts Utensils Church Reverence due to holy Places and things Lands much more Ministers are holy and Reverence due to them For to say as some do that they are indeed Consecrated and Separated but not holy is to be ridiculously wise by self-contradiction And that to be uncovered in the Church c. doth tend to preserve due Reverence to God and to his Worship 1. Cor. 16.20 P. 915. That the unjust Alienation of Temples Alienating holy Places Things Utensils Lands Days c. which were separated by God himself and consecrated by Man are sacrilegious P. 916. That the name Priests Sacrifices Altars may be used instead of Christs Ministers Popish Names of Priests Altars Sacrifice justified Worship Holy Temple And that sober Christians should allow each other the liberty of such Phrases without Censoriousness or breach of Charity or Peace p. 882. That the Communion-Table may be turned Altar wise and Railed in to keep Dogs and Boys from it Railing the Altar and that it is lawful to come up to the Rails and to communicate Kneeling as being indeed things that Christians ought not to censure or condemn each other for P. 882. compared with 859. That it is lawful Keeping Holy-Daies or Saints-Daies to keep Anniversary Festivals in Commemoration of Saints Departed if it be lawful to keep the fifth of November P. 762. Sect. 24. And to keep Humane Holy Days and Lent also if Abstinence be enjoyned not in imitation but Commemoration of Christs fourty days East P. 866. That Church-Musick is profitable being a Natural help to the minds alacrity And it is a Duty Church-Musick not a Sin to use the Helps of Nature and lawful Art though to institute Sacraments of our own And that as it is lawful to use the comfortable help of Spectacles in reading the Bible so is it of Musick to exhilarate the Soul towards God Jesus Christ joyned with the Jews that used it no Scripture forbiddeth it nothing can be against it that I know of And whereas some say they find it doth them harm as wise men say they find it doth them good And why should the Experience of some prejudiced self-conceited Person or of an half-man that knoweth not what Melody is be set against the Experience of all others and deprive them of all such Helps and Mercies as these People say they find no benefit by It is a great wrong that some do to ignorant Christians by putting such Whimsies and Scruples into their heads c. P. 885. That it is lawful to make Vows of Chastity Vows of Chastity and that such Vows though amongst the Papists ought not to be broke P. 488. To use Crucifixes That a Crucifix or Historical Image of Christ is lawful to excite and stir up in us Worshipping Affections And that a Crucifix well befits the imagination and mind of a Believer P. 876. That the Romish Clergy may be reputed true Ministers of Christ by vertue of their Ordination P. 775. That their erroneous saying of Mass or Preaching their erroneous Doctrines Popish Clergy Christ's Ministers doth not nullisy their office to the Church no though they derive from Antichrist the Head thereof who sits not in the Temple of God as Antichrist but as God and so not an open but a secret Deceiver p. 776. And that neither the Ordinatiâ—â— â—n Baptism that they confer are to be esteemed Nullities Page 777. That it is not necessary to believe that the Pope is Antichrist ibid. To read Apocrypha and Homelies c. That it is lawful to read the Apocrypha Homilies or any good book in the Church besides the Scriptures p. 901. to read a Prayer p. 848. That there is a Praying to Saints or Angels Praying to Saints which is Superstitions but not Idolatrous Rev. 22.8 Col. 1.18 That it is lawful to bow at the name of Jesus p. 858. To stand up at the Gospel p. 858. Romish Rites To kneel at the reading the
any of them and whether it is not contradictious to common sence and Experience for any to assert it For what Repentance or Faith are they capable to profess What present Regeneration can they evidence What Testimony of a good Conscience can they give in striking or keeping Covenant with God herein And how can they embrace or improve the Covenant on Gods part for Pardon Purging Justification Sanctification and Salvation And therefore is Mr. Faxter forced to confess in his plain Scripture proof p. 301. That as to the Ends of Baptisme they are rather to be fetched from the Aged then Infants and that because the aged 1. are the most fully capable Subjects 2. The most Excellent and Eminent Subjects 3. Of whom the Scripture fully speaks c. But on the contrary as for Infants Baptisme be acknowledgeth in the same place that the Scripture speaketh darkly of it Yea that it is so dark in the Scripture that the Controversy is thereby become not only hard but so hard as he saith he finds it Wherein if he hath not said more in a few words for the baptizing of Believers and against that of Infants then all his great book can answer Let all the world judge though he calls it in contradiction hereto plain Scripture Proof for Infants Church-Membership and Baptisme CHAP. V. Wherein the Baptisme of believers is proved to be the only Baptisme from the New-testament-dispensation so differing from that of the old THe Old Testament Church Fifthly from the new Testament Dispensation we find was national consisting of the Natural and Fleshly Seed of Abraham Therefore were Infants by the Ordinance of Circumcision added thereto Wherein they had a worldly Sanctuary Carnal Ordinances a Temporary Priesthood and multitude of Ceremonies The New-testament-church was by Christs appointment to be a separated people out of the Nations consisting only of the Spiritual Seed of Abraham and therefore believers upon profession of Faith by the Ordinance of Baptisme were added thereto Acts 2.31 1 Cor. 12.13 Wherein aâ— in the Spiritual house the true Tabernacle they partake of Spiritual Ordinances in Communion of Spiritual Members And by an unchangeable Priesthood do offer Spiritual Sacrifices and Worship God as true Wroshippers in Spirit and Truth And therefore upon this change you have John Baptist discharging that Priviledge of Abrahams natural Seed that admitted into the old Church from any such Rite in the new Mat. 3.9 c. telling them in express terms That now in Gospel dayes they must not say within themselves That they have Abraham for their Father viz. That they are the Children of a godly Parent No that which mâ—ght have served turn under Moses will not a vail nor must not be admitted now under Christ Nothing now but fruits meet for Repentance give right to the Bapâ—isme of Repentance and nothing short of the Spirits birth can orderly admit to Water-birth and Spiritual Ordinances And the Genuine Reason Christ himself gave to that Doctor in Israel though yet it seems ignorant of the Mystery of the new birth which only gives the right of admission into the New testament church Because saith he that which is born of the flesh is but flesh Regeneration being not entailed to Generation To which purpose therefore Dr. Owen Dr. Owen very excellently in his Catechisme about Government p. 106. Our Lord Jesus Christ hath laid down saith he as an Everlasting Rule that unless a man be born again he cannot enter into the Kingdom of God John 3.3 Requiring Regeneration as an indispensible condition in a Member of his Church a Subject of his Kingdom for his Temple is now to be built of Living Stones 1 Pet. 2.5 Men Spiritually and savingly quickned from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God Eph. 2 21 22 1 Cor. 3.16 2 Cor. 6.16 Which receiving Vital supplies from Christ its Head increaseth in faith and holiness edifying it self in love Thus far the Doctor Under the Law Ceremony Shadow Letter and Carnal Seed suited to Carnal Ordinances But when the substance and Spirit was come under the Gospel then only a spiritual Seed as most meet and suitable must attend the spiritual Worship and spiritual Ordinances Dr. Tayl. And herein doth Dr. Taylor very well accomodate this Truth P. 242. They saith he that baptize Children make Baptisme to be wholly an outward Duty a Work of the Law a Carnal Ordinance it makes us adhere to the Letter without regard of the Spirit to be satisfyed with Shadows to return to Bondage to relinquish the mysteriousness the substance and spirituality of the Gospel which Argument is of sâ— much the more consideration becausâ— under the Spiritual Covenant or thâ— Gospel of Grace if the Mystery goâ—â— not before the Symbol which doeâ— when the Symbols are consignations oâ— Grace as the Sacraments are yet iâ— always accompanies it but never followâ— in order of time And this is cleâ— in the perpetual Analogy of Holy Scripture CHAP. VI. Wherein Believers Baptisme is confirmed to be the only true Baptisme from the constitution of the Primitive Churches who were formed not of Ignorant Babes but of professing Men and Women that upon Baptisme were joyned together to observe all the Ordinances of Christ which is also further evidenced by the Dedications of the Epistles to the Churches as well as Contents of the same THe Truth whereof appears not only from the Order directed unto in Christs Commission 6. From the constitution of the Primitive Churches which as already observed requires that men be first taught in the Faith 2. That then they be baptized into the Faith And then thirdly that they be edified or taught in the Faith viz. in the place of teaching the Church or School of Christ The contemning which Order as Mr. Baxter saith is to contemn all Rules of Order Sect. 1 But also from the pattern and example the Apostles gave in observation of the aforesaid direction in planting the New Testament Churches we read of As first the Church of Jerusalem Jerusalem Acts 2.41 42. Then they that gladly received his Word were baptized and the same day there were added to them 3000. Souls The them that they were added to appear to be the Baptized Disciples mentioned Acts. 1.15 21 22. And so they continued in the Apostles Doctrine fellowship breaking of Bread and Prayers Where you have the order fully observed 1. Receiving or believing the Word 2. Baptizing 3. Church fellowship in Doctrine breaking Bread and Prayer And so in like manner you will find the self-same order was observed in all the Churches As Secondly The Church of Samaria Samaria Acts 8.12 Where it is said that when the Samaritans believed Philp Preaching the things concerning the Kingdom of God and the name of Jesus they were baptized both Men and Women but not a Word of Children Thirdly The Church at Cesarea Cesarea Acts 10 47 48.
appear substantial Arguments for the Baptists and full and clear Evidence against themselves for is not the Commission it self fully owned the Order of it and Practice upon it viz. That Persons ought first to be taught in the faith before they are to be baptized into the same and that none in the Apostles times and for some Ages after were otherwise baptized and that it is ridiculous yea prophane for any otherwise to practice and that there was neither Precept nor Example for the baptizing of Infants who as confest are so capable either of themselves or any for them to answer the great ends thereof but owned to be a practice taken up and enjoyned several Ages after as many of the forecited Pedobaptists both Papists and Protestants have confessed and will more fully and particularly appear in the next part And what is or can be said more by the Baptists themselves in confirmation of of their way and Practice Thus we have dispatcht the first part and may it not now be recommended to the Conscience of the impartial unprejudiced Reader whether this first assertion viz That Believers Baptisme is only to be esteemed Christs Ordinance of Baptisme is not substantially made good not only from clear and undeniable Scripture and Reason But from most pregnant Authohities of learned men and most of them parties themselves End of the first Part. Infants Baptism Disproved The Second Part disproves Infants Baptism under this Head viz. That the Baptising of Infants is no Ordinance of Jesus Christ which is made good in the seven following Chapters CHAP. I. Wherein the Scriptures total silence about Infants Baptism is observed with the necessity of Scripture-warranty to authorize every Ordinance and that by the confession of Parties themselves IF Infants Baptism had been any Appointment or Ordinance of Jesus Christ No Scripture for Baptising Infants there would have been some Precept Command or Example in the Scripture to warrant the same but in as much as the Scripture is so wholly silent therein there being not one syllable to be found in all the New Testament about any such practice it may well be concluded to be no Ordinance of Jesus Christ for where the Scripture hath no tongue we ought to have no ear according to that known Maxime To practise any thing in the Worship of God as an Ordinance of his without an Institution ought to be esteemed Will-worship and Idolatry And that there is neither Precept or Example for any such thing as Infants Baptism in the Scripture The Parties themselves owning it we have the ingenuous confession of Parties themselves viz. Magdib The Magdiburgenses in Cent. 1. L. 2. p. 496. do say That concerning the baptising of the Adult both Jews and Gentiles we have sufficient proof from Acts 2.8.10.16 chapters but as to the baptising of Infants they can meet with no Example in the Scriptures Luther Luther in Pâ—still saith Young Children hear not nor understand the Word of God out of which Faith cometh and therefore if the Commandment be followed Children ought not to le baptized And again In his Epistle of Anabaptism saith We cannot prove by any place of Scripture that Children do believe neither do the Scriptures clearly and plainly with these or the like words say Baptize your Children for they believe wherefore we must needs yeeld to those that drive us to the Letter because we find it no where written Erasmus Erasmus in his Book of the Union of the Church saith It is no where expressed in the Apostolical Writings that they baptized Children And again upon Rom. 6. Baptising of young Infants was not in use saith he in St. Paul 's time And again In his 4th Book De Ratione Concio saith That they are not to be condemned that doubt whether Childrens Baptism was ordained by the Apostles Calvin Calvin in his 4th Book of Institutes Chap. 16. confesseth That it is no where expresly mentioned by the Evangelists that any one Child was by the Apostl's hands baptized Bucer Bucer upon Mat. saith That Christ no where commanded to baptize Infants Staphilus Staphilus in Epitome saith That young Children should be baptized is not expressed in the holy Scriptures Choelens Choelens De Bapt. Parvulorum saith That Jesus took a Child and placed him in the midst of them what Child was it I think it was not a young or new-born Child and that the same was not baptized For Infants were not in those dayes baptized but such as being come to their full growth confessed their sins Melancthon Melanct. in his Treatise concerning the Doctrine of Anabaptists writeth That there is no plain Commandment in the holy Scriptures that Children should be baptized Zwinglius Zwing In his Book of the Movers of Sedition speaking of baptizing of Children So it is saith he That there is no plain words of the Scripture whereby the same is commanded These latter Quotations from the Germane Doctors you have in an old Dutch Author called A very plain and well-grounded Treatise concerning Baptisme Englished 1618. Mr. Daniel Rogers Mr. Rogers in his Treatise about Baptism Part 29 confesseth himself to be unconvinced by demonstration of Scripture for it Mr. Baxter Mr. Baxter himself that wrote that Book called Plain Scripture-proof for Infants Church-Membership and Baptism yet in contradiction thereto in the same Book p. 3. confesseth That Infants Baptism is not plainly determined in the Scriptures And again in the Defence of the Principles of Love in the Epistle saith That he having had more invitation to study the Point throughly and to treat of it largly than most that are offended herein that they must give him leave to say that he knoweth it to be a very difficult Point Dr. Taylor Dr. Taylor Lib. Proph. p. 239 saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our Blessed Saviour He that believes and is baptized shall be saved but he that believeth not shall be condemned Plainly thus Faith and Baptism will bring a man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism be necessary so is Faith much more for the want of Faith dawns absolutely it is not said so of the want of Baptism The necessity of Scripture Authority to warrant every Ordinance Thus you have it acknowledged by Adversaries themselves that there is neither Precept President or Example in Scripture for baptising of Infants And in the next place you have it
in baptizing of Bells and Churches which in your judgment is so far from making it a right Ordinance the true Subject being wanting that it is no less then a prophanation thereof and a miserable taking of the name of God in vain And farther to demonstrate and illustrate this point you know it is generally owned that Baptisme is no other then our mystical Marriage as being the solemnization of a mutual consent and striking of a Covenant the essentials of Marriage betwixt Christ â—â—d a believer Mr. Bax. as Mr. Baxter â—â—ly owns and acknowledges in his 9. Argument to Mr. Blake saying I conclude Christ hath appointed no Baptisme but what is for a visible Marriage of the Soul to himself as Protestants saith he ordinarily confess therefore he hath appointed no Baptisme but for those that profess to take Jesus Christ â—o be their Husband and to give up themselves to him as his Spouse Now mutual consent in Marriage is so essential an Ingredient that without it there is no Marriage being as Beza saith the formal cause thereof because only Consent makes the Marriage as saith the Lawyers so that if there should be only the consent of one Party it is but like a bargain wherein only one side is agreed for as well known there is no Covenant where no Consent And just so it is in the Case of Infants Baptisme for if you dip an Infant without Consent or Vnderstanding that indeed is capable of neither it no more makes Baptisme then a bargain a bargain though one side only be agreed or if made with an Infant or an Idiot or then a forc'd bed is lawfull Matrimony for as Mr. Baxter before 〈◊〉 ingeniously confesseth That for persons to be baptized without such a profest Contract is a Baptisme not of Christs appointment and that being done without Repentance and Faith iâ— an impious prophanation yea ridiculous saith Mr. Calvin as before And in Confirmation of this weighty point of nullity we are yet farther beholding to Mr. Baxter who is pleased in his Christian Directory amongst the many Cases of Conscience to give 〈◊〉 the discussion of this and which in P. 817. you 'l find managed after this sort viz. Q. 41. Are they really baptized who are baptized according to the English Liturgy and Canons where the Parent seemeth excluded and those to consent for the Infant which have â—o power to do it Answ I find saith he some puzled with this doubt whether all our Infants Baptisme be a meer nullity for say they the outward washing without Covenanting with God is no more Baptisme then the Body of Corps is a Man the Covenant iâ— the chiefe essential part in Baptisme And he that was never entred into Covenant with God was never Baptized But Infants according to the Liturgy are not entred into Covenant with God which they would prove thus They that neither ever Covenanted by themselves or any authorized person for them were never entred into Covenant with God for that is no act of theirs which is done by a stranger that hath no power to do it but c. That they did it not themselves is undeniable That they did it not by any person impowred by God to do it for them we prove first because God fathers are the persons by whom the Infant is said to promise but God-fathers have no Power from God 1. Not by Nature 2. Not by Scripture Secondly because the Parents are not only included as Covenanters but prositively excluded 1. In that the whole Office of Covenanting for the Child from first to last is laid on others 2. In that the 29. Canon saith No Parent shall be urged to be present nor admitted to answer 〈◊〉 God-father for his own Child by â—â—â—ch the Parent is excluded Therefore our Children are all unbaptized to which he is pleased to answer to this purpose Mr. Bax. Answer That though the Parents be absent who yet may if he please be silently present yet his consent is supposed because he chooseth the Sponsors and gives the Minister notice before hand and though my judgment be that they should be the principal Covenanters for the Child expresly yet the want of that expresness will not make us unbaptized persons Now whether Mr. Baxter herein hath not most amply confirmed and not at all answered the Scruple let all men judge For first if it be so as scrupled and by him not denyed 1. That the entring Covenant with God it so the Essential part of Baptisme that without it it is not 2. That Children cannot 3. That the Sureties either by the Law of God or Nature ought not 4. That the Parent by the Canon Law must not How then is it possible which our learned Casuist would impose upon us that a Parents â—â—pposed Consent can create a power in another to do a thing which neither the Law of God nor Nature enjoy us for approves And therefore have we not good and substantial ground from this Argument to conclude That for as much as Children by the Liturgy are baptized without any covenanting with God either by themselves or others authorized by God thereto therefore their Baptisme is a meer nullity And as to his saying Dictator and Oracle like that a Parent hath a Covenanting Power for his Child inherent in him and which he may confer upon another It is but begging the Question in both parts and no less then opposing the Canon but especially a contradicting the whole Current of Scripture As to the Humane invention of Gossips or Sureties for Children and Bells c. you have before at large treated of both as to their Original and Use and also how sinfull and ridiculous by the Bishop of Downe P. 91 92. Which Chapter therefore I shall conclude with the words of Mr. L. a person of great learning and moderation as generally esteemed in his book of Baptisme upon this Point P. 359. And the Patrons of Baptisme I hope will pardon me If what Chamier affirms of Baptisme not given by a right Minister I with more Equity and Reason affirm here That it is not a Sacrament but a rash mockery or deceiving by no â—â—ans to be endured in the Church CHAP. VII Wherein there is an account of some eminent witness that hath been born against Infants Baptisme from first to last THe first we shall mention is that excellent Testimony Tertullian bore against it Tertul. upon the first appearance of it in the 3. Century in his Book de Baptisme Cap. 18. Wherein he disswades from the practice by such like Arguments as these viz. First From the mistake of the Scripture usually brought to enforce it which was afterwards called the Scripture Canon for Baptisme viz. Mat. 19.14 Suffer little Children to come to me and forbid them not for of such is the Kingdom of Heaven c. It is true saith he the Lord saith Dâ— not forbid them to come to me Let them come therefore when they grow
Brusians was received in the Galiâ— Norboncâ—sâ—â— complaining that the People were Rebaptized the Churches Altars and Crosses prophain'd â—leâ—◠〈◊〉 in Lent yâ—â— upon Good Friday it self This Peter Bruis was supposed to have written the Treatise of Antichrist whereof you have some account in the History and so eminent and worthy a Person that for many years the Waldenses were called Petro Brusâ—ians The next we shall mention is the famous Arnoldus Arnold or rather the Arnoldeses there being three of that name Pridieux The first viz. Arnoldus of Briâ—ia was in the second Lateran Council with Peter Bruis Censured for the Heresie of rejecting Infants Baptisme Church-buildings and the Adoration of the Cross Prid. Introduct to Hâ—st Latin Councils P. 23. The said Arnoldus was in the year 1155. as saithVsher Vsher out of Gerhohus at Rome put to death being first hanged then his Body burnt and his Ashes flung into Tyber least the People of Rome following his Doctrine should adore him Another eminent Man of this name and one of the Waldensian Barbes also whom Eckberâ—â—â— aâ—Vsher tells us P. 292. calls the Arch-Catheri or Puritans was with two of his Associates vâ—z Marâ—â—llyus and Theodoricus who with him managed a publick dispute at Cologne against one Eckberius were burnt Arnold and Eight more of his Disciples at Cologne August 2. 1163. And Theodoricus and Marsellyus afterwards at Bunnae near Cologne Eckbertus saith That the Principal Argument they brought against Infants Baptisme was Christs Commission Mat. 28 19. Mark 16.15 16. We read also of another Arnold who in the time of Honorius II. 1124. was burnt at Rome for witnessiing against the Pride Pomp and Luxury of the Priests as Prid. in his Introduction and Baronius in his Anals 1124. Balaeus saith he was an English Man The Waldensian Sect were also called Arnoldists as BishopVsher and P. Perin tells us after their names Another eminent Person we meet with witnessing to this great Truth Heneric was one Henricus a great Friend and Collegue of P. Bruis 's whose Doctrines and Positions are also recorded by the Magdiburgs under 11. Heads the first whereof was denâ—ing Baptisme to Children Cent 12. 843. which Bernard Bernard at large endeavours to answer and confute telling us That Infants are to be baptized upon the Faith of the Church The same Bernard in his Epistle to Heldesâ—nsâ—s Earl of St. Giles saith The Henerici for so they called his followers did deny Holy days Sacraments Churches and Priests complaining that the Children of Christians were excluded the Life of Christ whilst they denyed them the Grace of Baptisme and not suffered them to partake of Graâ—e and Salvation thereby Cassander Cassand in his Epistle before his Book of Baptisme saith that Peter Bruis and Henry his Disciple and Colegue were great Propagators of the Error of denying Baptisme to little ones affirming that it did only belong to the Adult Thirdly By the People themselves suffering for the same in the Witness born not only by some particular men but by the Body of the people as appeareth by Decrees of Councils decretal Epistles and Edicts given forth against them as well as the Testimony of many learned Writers DR Vsher Dr. Vsh out of the Fragments of the History of Acquitane written by P. Pithao P. 81 82. tells us That in the time of Robert King of France that they of Acquitaine and Tholouse principal places of the Waldenses did deny Baptisme for so they called denying Baptisme to little ones the Sign of the Cross the real presence in the Eucharist and other Rites of the Church and that many of them were Sentenced by Council and burnt Dr. Vsher also tells us out of Papir Masson in his French Annals That 14. Citizens of Orleans in the Reign of King Robert were convicted of the same Heresie for denying baptismal Grace and the real presence and were all burnt alive and that the names of three of the chief of them were Herbert â—isius and Stephen Dr. Vsher tells us That in the time of the Emperour Henry II. 1017. many of this Sect were about Mediolanenses fined and banished as he tells us Antonius in his History 2. Tit. 15. Chap. 23. informeth And also out of Radulp. Ard Homil. tells us That in Germany under the Reign of Henry IV. about 1054 several of this People whom they called the Manchean Sect and the Reason of it you will understand afterwards did inhabit the Countrey of Aganenses who denyed Baptisme and the Sacrament of the Altar P. Leo IX Pope Leo the IX in his Decretal Epistle to the Bishop of Acquitaine a Principal Place of their abode about the year 1050. Commandeth that Young Children should be Baptized because of Original sin Pope Gregory VII decreed 1070. That thâ—â—e young Children whose â—â—â—oâ—tâ— are absent or unknown should according to the Tradition of the â—â—â—â—ers be Baptized Bernard Bernard Abhor of Claraâ—el in the 12 Century in his 66. Sermon in Câ—â—itioâ— complained That the Cathari did deride them because they baptized â—â—â—â—â—â—s and pray'd for the dead and â—sserted â—urgatory and that the Soul as soâ—â— as it departed out of the Body went to Salvation or Damnation Eckbertus a great Dr. about the same time Eckber in his Sermon against the Cathari saith That they say concerning the baptizing of Children that through their incapacity it nothing profited them the Salvation and that Baptisme ought to be deferred till they come to years of discretion and that then only they ought to be baptized when they can with their own months make a profession of Faith and desire it and which he largely endeavoâ—â—ds to confute in that Sermon Bib. Pâ—t 2. Toâ— fol. 99. 106. Erbrardus another great Dr. of this time saith Erbrard That the Cathari do deny Baptisme to Children because they want understanding and therefore spends his 6. Chapter to confute them the Title of which is Children which cannot speak ought to be Baptized and concludes thus By this therefore we find that we ought to call little ones to faith by Baptisme Bib. Pat. Tom. 4. P. 1108. Ermengendus Ermengendus another great writer of this Age in his Book contra Waldenses proves Infants Baptisme which he saith they deny by two Scriptures namely Mat. 19.14 Suffer little Children to come to me c. And 1 Cor. 15. Baptized for the dead whence he thus reasons If they of old baptized the Living for the Dead for their Eternal Salvation though they neither received it nor were capable thereof how much more doth the faith of the Gossips avail for Spiritual Grace and Salvation in the baptizing the persons of the little oâ—â—s themselves Bib. Pat. Tom 4. Dr. Vsh Dr. Vsher in his foresaid Book of the Sâ—ccession of the Church P. 292. tells us out of Decretal Lib. 5. Tit. 6 c. 10. That Pope Alexander the III. in the Turonensiâ—n Synod held 1163. touching the Albigenses made the
Lord that hath so long lain under so much obloquy and reproach and been buried under so much Antichristian Rubbish in these Nations There are two material Objections that I conceive it will be necessary to obviate viz. First That Concerning the German Anabaptists Tâ—e miscarriages of the German Anabapt examined and the reproach from thence reflected upon the way removed And Secondly Concerning some of the Waldensian Confession th◠〈◊〉 seem to own the Baptizing of Infants To the first What has been more frequent in these latter Times then to reflect some grosâ— miscarriages of some that went under the name of Anabaptists in Luthers days upon the whole profession ever since To which I would say these few things That take it for granted that things were so 〈◊〉 matâ—â—â— of Fact that many Anabaptist did prove foâ— horribly wicked aâ— Spâ—â—hantiâ—s Slâ—â—den Osiander and others do report yet how unreasonable and uncharitable would it be to render all the people either in those times or since to be such Persons also and to judge an Error in the Principle from the Error in Conversation of some that have profest it for by the same Rule may not the purest State of the Church both in the Old and New Testament be sensured and judged who had their Chora's Judases and Diatrophes amongst them But that others that owned that Principle were Men of another Spirit both in that as well as former and latter times you have most ample and authentick Testimony from their greatest Enemies witness that honourable Caracter that Rainerius the bloody Inquisitor gives of them in those days P. 14. of those in France Cassander Bellarmine Anabaptists well reported of and Baronius P. 22. of those in Germany Mr. Baxter himself one of their severest Enemies in these Nations yet hath done himself and his opposites that Right as to witness to the Innocency of their conversation which you may please to read in his own words in his Book called the Defence of the Prin. of Love P. 7 viz. That Anabaptists are Godly Men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintained that it is not determined in Scripture but dependeth upon the Tradition of the Church And I know as good and sober men of that mind as of theirs that are most against them and that he once motioned Tearms of Concord to the Anabaptists and was in as hopefull a way for peace with them as with most others And in his late large Book called a Christian Directory he is pleased to say P. 827. That Anabaptists may not only be admitted to Church Communion but may be tollerated in their practice also 1. Because they agree with us in all Points absolutely necessary to Communion 2. That the Ancient Christians had liberty either to Baptize on to let them stay till Age as they thought best And therefore Tertullian and Nazianzen speak against hast And Augustine and many Children of Christian Parents were baptized at Age and if so what greater Argument against Apostolical Tradition And 3. That the Controversie is of so great difficulty that is in all such Cases none that differ be tollerated we may not live together in the World or Church but endlesly excommunicate or persecute one another But in the next place I think it will not be unnecessary being upon this Point to give you some account from the best Authors of the matter of fact it self that has occasioned so much blunder in the world The Rusticks War concerning which you must understand there are two things especially reflected upon viz. First those many insurrections and disturbances that happened in Isuria and Sweâ—ia by times for the space of 22. yâ—â—rs viz. from 1502. to 1525 called the Clowns or Rusticks War wherein Munzer and several other Anabaptists were concerned in Luthers time And the other those horrible thing that are spoken of to have been in the City of Munster in Westphalia from the years 1532. to 1536. by Jâ— a Layden Mathias Gniperdoling c. As to that of the Clowns War Baronius I find in Baronius's Annals that in the year 1502. there was a Conspiracy of Husbandmen against the Bishops and Canons which was called the Rustick League which began from two Rusticks of which Conspiracy the principal Article was That they should shakâ— off every Yoâ—e and in imitation of the Helvetians should recover their liberty Which beginning sâ—ith Osiaâ—der Cent. 16. P. â—â—4 were the â—â—â—ludiâ—m of that great sedition of the Rustickâ— which was in its vigour 1525. Gnodol Gnodoliuâ— â—n his History of the Rusticks in Germany in the year 1525. Lib. 1. saith That in Sweâ—â—â— where they first began they did openly signifie that they were not Gospellers nor did flow together for the Gospels sake Vpon the account of Civil and Religious Liberty but because of Exactions The first Boars that rose were against Count Lyâ—siâ—â— to whom after an infinite number of Rusticks did joyn themselves crying up Gospel-Liberty after as well as Civil in both which they were so opprest by their Lords and Bishops which Spanhemius himself in his Diatroâ—e Misteria referâ— to Luthers Book of Christian Liberty as the occasion taken by them Bish Jew Bishop Jewel in Defence of the Apology of the Church of England Part 4. Chap 1. Diviâ—â—â—nâ— to Harding to his upbraiding the reformation saying What became of the Hundred Thousand Boares of Germany consumed by by the Sword of the Nobility for that their Sedition and Rebellion answers him thus The Boares of Germany of whom you speak for the greatest part were Adversaries unto Luther and understood no part of the Gospel but conspired together as they said against the cruelty and tyranny of their Lords as they had done 22. years before in the Conspiracy called Liga Sotularia the partners of which Conspiracy had for their word the Vergin Mary and in honour of her were bound to say five Ave Maries every day Papists as well as Protestants ingaged in the Rustick War and touching those latter Rebels Luther writ against them It is true Munzer was a busie man in Thuâ—ingia and stir'd up the People disposed to tumults by reason of oppression Osiander Osiander gives us in the 16 Century P. 36 37 c. the Twelve Demands of the Rusticks comprehending their Civil and Spiritual Liberties wherein people of all perswasions concerned themselves which was no other then their Neighbours the Switzers had successively undertaken before them And had Geneva where they did the like or any of the famous Men amongst the Cantons miscarryed in their attempt they and their Religion too might have fallen under as much obloquy as the chiefest of those people did in their defeat which the Papasts you find nevertheless do reflect upon the whole Reformation and that upon as good grounds as the Protestants have since reflected upon the Anabaptists because there were some of their perswasion
of that kind Providence hath preserved something from themselves First As to the Names Their Names in Story by which they are known and distinguished in History you will find to be various viz. Sometimes from the Places and Countries of their abode Sometimes from their Men of Name sometimes from Reproach and Slander 1. From the Places of their abode 1. From the places of abode therefore called Lyonists or the poor People of Lyons from that City or County of Lyons in France Albigenses from the City Albi in Languedoc Tholouzions from the City Tholous in the same Province Arletenses from the City Arles the chief Seat of the Kings of Burgundy in Province Picards from Picardy Lumbards from Lumbardy in Italy Gazars either from a City so calle in Languedock or from the word of disgrace signifying Execrable 2. From their principal Leaders Sometimes by some of their Principal Leaders as Waldenses as many suppose from one Waldo a Citizen of Lyons though others suppose upon another account because they were so called long before his time as appears by the Book of Claudius Seiscelius a Councellor to Charles the Great in the 8th Century who mentions them by that Name in his Book Advers Waldenses who though a good man and in many things holding with them yet in some things against them which was 260 Years before Waldo's time Beringarians Sometimes they are called Beringarians from the famous Beringarius one of their Barbs or Elders sometimes Petro Brusians from that worthy Martyr Peter Bruis sometimes Arnoldists from Arnold another eminent Barb. and Martyr sometimes Henericans from Henericus sometimes Ioseplests from Joseph Lolarde from Lolard another of their eminent Barbs 3. From Nick-names Sometimes by Nick-names or terms of Disgrace viz. The Apostolici or Apostolick men The Cathart or Puritans the old name of reproach by which the Novatians and Donatists were called in the 4th Cent. Perfectionists because they prest after Holiness Publicanos because they said they were sent to publish the Gospel The Fratracili or the little Brethren and Fraticelli viz. Shifting Companions Passagenes from their Itinerat Preachings Credentes the Believers The Humiliati the humble Men. The Bon-homes the good Men. Siccars Cut-purses Gazars Execrable Turlupins because like Wolves they inhabited Woods Caves and Mountains Sometimes from slanderous lying Reflections As the Paterines as though they only worshipped the Father but refused to adore the Son because they would not fall down to the Host nor give reverence to their Breaden God And from like reason also Arians as denying thereby the Divinity of Christ Manichées because they denied the Civil Magistrates Authority to depend upon the Popes as men asserting therefore two Principles Deuyers of Baptisme because they denied that of Bapt. of Infants and their Inventions to be Christ's Ordinance Denyers of Marriage because they disowned that to be one of the Sacraments and that many of their Barbs lived single Lives Secondly As to their Original and Antiquity which you will find to be very Antient. The Antiquity of their Christianity Eusebius tells us in his Ecclesiastical History Lib. 5. p. 74. That there were Churches of them in those parts of France under Antonius Verus the Emperour An. 179. recording there a large Epistle written by them and as a Preamble thereto he makes this following Inscription Of the Martyrdom of Saints and cruel Persecution in France under Anton. Verus the Emperour It was the Country of France wherein the Theater of this Wrestling before-mentioned lay whose chief Cities and most frequented in respect of the rest in the same Region are Lyons and Viena by both which Cities the River Rhodonus doth run compassing that whole Countrey The holy Churches there sent their Letter touching their Martyrs unto the Churches throughout Asia and Phrygia making relation of their affairs after this manner The Servants of Christ inhabiting Vienna and Lyons Cities of France unto the Brethren throughout Asia and Phrygia having with us the same Faith and Hope of Redemption Peace and Grace and Glory from God the Father and Christ Jesus our Lord be multiplied Which excellent Epistle they mention at large and which also you may read in the Book of Martyrs In the Preface to the French Bible Morland and the first that ever was Prnted they say That they have alwaies had the full enjoyment of that Heavenly truth contained in the Holy Scriptures ever since they were enriched with the same by the Apostles themselves having in fair Manuscripts preserved the entire Bible in their Native Tongue from Generation to Generation Morland Hist p. 14. Rainerius Rainerius one of their grand Persecutors and chief Inquisitor in the time of Pope Innocent the Third in the thirteenth Century gives this account of their Antiquity Among all the Sects which are or ever were thereis none more pernicious to the Church of God than that of the Poor People of Lyons First Because it is of a longer duration some say it hath remained from the time of Pope Sylvester some from the times of the Apostles Theodore Belvedre Balvedre another of the Popish Missionaries saith that That Religion which he calls Heresie hath been alwaies in the Valleys of Angrogna in his Book De Pro. Fide p 37. Beza Beza affirms in his Book Historie des Homes illustres That the Waldenses were so called from their abode in the Valleis and straiter parts of the Alpes where they had from a long time retired themselves and one may say they were the Reliques of the Pure Primitive Christian Churches Some of them were called The Poor Men of Lyons who as some men have judged had for their Head a Merchant of Lyons named John and sirnamed Waldo but herein they abuse themselves because on the contrary this John was so named being one of the Waldenses Scultetus The Waldenses in their Letter to Ocolampadius affirm That their Churches had continued down in constant Succession from the Apostles times so Scultetus Anal. in Anno 1530. p. 295. Beza Beza as Peter Perin c. 6. tells us That the Seed of the most Antient Christian Church That was and hath been most miraculously preserved in the midst of the Darkness and Errors which have been hatcht by Satan in these later times And farther tells us That Constance upon the Revelations sheweth that the Reformation of the Church in the West parts of the World began in France and that from their source it spread it self through the rest of Europe In the next place you have some account of their Conversation Of their Conversation given by their Enemies themselves Rainerius Reinerius the Inquisitor aforesaid saith thus of them That whereas all others procure horror by their blasphemies against God this of the Lyonists hath a greater appearance of Piety in as much as they live uprightly before men and put their trust in God in all things and observe all the Articles of the