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-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-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-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
Institution and Commission viz. MATT. 28.18 19. ANd Iesus spake unto the Disciples saying All Power is given to me in Heaven Earth Go ye therefore and teach all Nations Baptizing them in the name of the Father and of the Son and of the Holy-Ghost Teaching them to observe all things that I have commanded you and lo I am with you alwayes unto the end of the world With Mark 16.16 And he said unto them Go Ye into all the World and Preach the Gospel to every Creature He that believeth and is Baptized shall be saved but he that believeth not shall be damned Where we have have this plain order of Christ laid down First That men should be taught the Doctrine of Faith And Secondly Being so taught they should be Baptized And thirdly That they should in his School or Church whereof they are then made Members be instructed in every thing else they ought to learn Baxter Which Method Mr. Bauter himself doth fully acknowledge in his Book called The Second Disputation of right to Sacraments P. 149 150. in his 16th Argument where he hath these Words viz. This saith he speaking of the Commission of Christ â—o his Disciples is not like some occasional mention of Baptism but it is the very Commission it self of Christ to his Disciples for Preaching and Baptizing and purposely expresseth their several Works in their several places and Orders Their First task is to make Diâ—ciples which are by Mark called Believers The Second work is to Baptize them whereto is annexed the Promise of their Salvation The Third work is â—o teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn all Rules of Order for where can we expect to find it if not here I profess my Conscience is fully satisfied from this Text that it is one sort of Faith even saying that must go before Baptisme the Profession whereof the Minister must expect But is it possible that an Ignorant Babe can observe this Order and answer this expectation of which saith he see what is to this purpose before cited by Calvin and Piscator which he also mentions P. 85. viz. Calvin Calvin upon Mat. 3.6 saith Therefore that men may rightly offer themselves to Baptism Confession of sins is required otherwise the whole Action would be nothing else but sport Piscator Piscator upon Mark 1.4 saith It is called the Baptism of Repentance for Remission of sins because John Preached the Remission of sins to the Penitent Believers Which Quotations of Mr. Baxters both here and hereafter fetcht from that his second disputation c. I desire the Reader to take notice I transcribe out of Mr. Tombe's Book called Felâ— de se thâ—t of Mr. Baxter being not not at hand nor easily to be come by in which Book Mr. Tombes very judiciously returns Mr. Baxters 20. Arguments he wrote against Mr. Blake upon himself as naturally opposing Infants Baptism And which I conclude were faithfully recited and would hope convincingly improved because Mr. Baxter hath never contradicted them that I have heard nor given the least reply thereto as his Bookseller informeth Mr. Perk. Mr. Perkins in concurrence herewith upon these words Teaching all Nations Baptizing them saith I explain the terms thus mark first of all it is said Teach them that is Make them my Disciples by calling them to believe and to repent Here we are to consider the Order which God observes in making with men a Covenant in Baptisme First of all he calls them by his Word and commands them to believe and to repent Then in the second place God makes his promise of Mercy and Forgiveness And Thirdly He Seals his promise by Baptisme They that know not nor consider this Order which God used in Covenanting with tâ—em in â—aptisme deal preposterously oversliping the Commandment of Repenting and Believing And this saith he is the cause of so much profaneness in the world Paraeus Paraeus also upon Mat. 3.5 shews That the Order was that Confession as a Testimony of true Repentance goe first and then Baptisme for Remission of sins afterwards But how possible it is for an Ignorant Babe or any but men of Knowledge to answer this Rule and Order in Christs Commission is left to common sence to determine And whether they that assert another Order viz. of Baptizing first and then teaching and expecting Repentance and Faith after which is the case of all Children do not contradict this and hold out thereby a necessity of some other Commission to justifie such a practice CHAP. II. Wherein the Baptizing of Believers is proved to be the only Baptism from the Apostles Doctrine teaching the same ACTS 2.37 II. From the Apostles Doctrine ANd when they heard this they were pricked at the Heart and said unto Peter and the rest of the Apostles Men and Brethren what shall we do Then Peter said unto them Repent and be baptizâ—d every one of you in the name of Jesus Christ for the Remission of sins and you shall receive the gift of the Holy Ghost Acts 8.36 37. And the Eunuch said See here is Water what doth hinder me to be baptized And Philip said unto him If thou believest with all thy Heart thou mayst Acts 10.42 And he commanded us to preach unto the people to testifie That it is he which was ordained of God to be Judge of quick and dead To him gave all the Prophets witness that through his name whosoever believeth in him shall receive Remission of sins while Peter spake these words the Holy Ghost fell on all them which heard the Word c. Then said Peter Can any man forbid Water that these should not be baptized which have received the Holy-Ghost as well as we And he commanded them to be baptized Acts 16.29 And the Keeper of the Prison fell down before Paul and Silas and said Sirs What must I do to be savd and the said Believe on the Lord Iesus Christ and thou shalt be saved and thy House And he accordingly believing in God and his House as it is said v. 34. were baptized he and all his straight way To which may be added the Apostolical Order in laying down the Principles of the Doctrine of Christ viz. First Repentance from dead works Secondly Faith towards God Thirdly ly The Doctrine of Baptismes Heb. 6.12 Bede Bede saith That men were first to be instructed unto the Knowledge of the Truth then to be baptized as Christ hath taught because without Faith it was impossible to please God Magdeb Cent. 8. p. 220. Erasmus Erasmus in his Paraphrase upon 28. Math. observeth That the Apostles were commanded first to teach and then to Baptize The Jews were brought by Ceremonies to the Knowledge of the Truth but Christians must learn first So that doth it not from hence necessarily follow that if the Apostles only taught that persons should
about Luthers time And yet farther p 266. I am fully satisfied that you cannot shew me any Society I think not one man that ever opened their mouth against Baptism of Infants till about 200. years ago or thereabouts which confirms me mâ—ch that it is from the Apostles time or else some one would have been found as an opposer of it Though with what Evidence and Truth these confident assertions and severe reflections are made in respect to what hath and is farther to be said hereto is recommended to his own and the consideration of the impartial Reader And Mr. Cobbet in P. 200. saith That the Doctrine of Paedobaptisme was never ex professo opposed by any Orthodox Church or Christian in time of old as far as I can learn By their Disciples in several Countries Lastly from the footsteps we find of this Truth in the several Countries and Places where the Waldenses had heretofore Imprinted it as appeareth by the following Instances 1. Germany 1. FRom what we find hereof in Germany where by what you will find hereafter the Waldenses were so conversant that their itinerant Ministers could Travel through the whole Empire and lie every night at a friends House Du Plessis Dâ— lessis in his Mystery of Iniquity P. 403. saith They are spread abroad in Germany and France as that their footsteps are to be discerned throughout the course of History In which Countrey we find yea and and in most parts thereof Multitudeâ— of this perswasion down to the 16. Century as may appear not only by the oppositions made against those perswasions by the Popish Party but by the Protestants also witness not only â—he writings of Barâ—nius Cassander Eckius Gresâ—â—â—â—â— in contradiction and â—â—â—â—ty thereto but the several Canons of the Council of Trent and the Catechisme of Pope Pius Quinâ—us respecting that of Infants Baptisme printâ—d and annexed with the same Decretals to be read in every Parish by the Popish But by the several disputations Anabaptists in all parts in Germany writings and opposition made by the Protestant party also yea and that from those that were called chief of the â—â—formation viz. by Regius at Ausburg about 1516. Luther in Saxony 1522. Micarius in Thuringia 1525. Zwingliâ—â— iâ— Zwitzerland 1529. Brentius in Sâ—â—via 1530 Calvin at Geneva 1537. Jâ—nius about Limburg and Heidlburg 1570. and Multitude of Anabaptists in Basil Vlme Ausburg against whom Oâ—â—lâ—mpagius disputed 1527. 29. As Clark in his Lives and their respective works manifest Whereby it is evident they had a being in those parts before Luthers time for it cannot rationally be supposed that they should all of a sudden be so spread over so great a Territory as the upper Germany and therefore cannot be concluded to be other then the Remainâ— and Offspring of those that the Waldenses had instructed in those times But in the next place we do not only find them in the upper 2. Hollan but lower Germany being spread all over the Lâ—w-Countries Cassand repâ—rts well of Anabaptists Cassander in his Epistle to the Duke of Cleve tells us That the Anabaptists of the Belgick and lower Germany are followers of Menno Simonis and since of Theodoricus in both whom were Tokens of a godly mind and whose Disciples seem to err more out of ignorance then malice and therefore saith he are more worthy an amendment then persecution and perdition Anab. cald Mennists from Menno Cloppenb From the said Menno the Anabaptists in Holland are called Mennists to this day Cloppenburg in his Epistle to his Gangreaâ—e saith The Troops of Anabaptists that dwell in Friezland although they trouble not the Common Wealth yet they suffer not the pure reformed Churches to be edified without daily conflicts Beza in his Epistle to the Gallabelgick Churches at Embden saith Beza 's honourable Testimony of Anabt Many of the Anabaptists are good men Servants of God Martyrs of Christ and our most dear Brethren Hornbeck p 364. Vossius in his Book de Baptismo The learned Zwingerius writ for Anab. fol. 175. tells us That the learned Zwingerius in his Book de Baptisme fol. 63. did maintain that Children were uncapable of Baptisme through unbelief and that it did only belong to the Adult He also tells us Erasmus a favourer of Anabapt That Erasmus of â—â—tterdam himself seemed not much to differ from him who would have all Parents either to baptize in Infancy or to defer it till they were of years provided that they did carefully educate them in the Doctrine of Faith and train them up in good Manners Therefore Bellâ—rmine saith of him 3. Bohemia and Mâ—rav That he was not only a friend to them but had sowed the Seeds of Anabaptisme In the next place we find that as P. Perin tells us That the Waldenses of old were dispersed and their Doctrines taught in Bohemia Moravia and Austria so there also till they were expelled by the Emperour about 50 years since were several Anabaptist Churches to be found Scultet Scultetus in his Annals upon 1528. tells us That the Brethren in Bohemiâ— and many godly Men in that time were Rebaptized not that they did favour the many Errors â—harged upon the Anabaptists Anabab a nick name but they saw not they say how otherwise to seperate themselves from the pollutions of the world not owning a Rebaptisation because they esteemed the former a meer nullity and unlawfull And farther tells us That their Martrology mentions That one of their sufferers in the year 1553. being asked whether he was Rebaptized answered That he knew no Anabaptist for being â—nce baptized was as much as the Word of God required Baltazar Huâ—bmer a Dr. in Waldshuâ—t a great preacher of this way in Bohemia and Moravia Dr. Hubmer and Wife Mart. whom Osiander calls a Phanatick and gross Anabaptist was taken Prisoner with his Wife by the Emperours command who was himself burnt at Vienna in Austria and his Wife drowned for Hereticks in the year 1528. But that which is most considerable in the Account we have to give of Bohemiâ— is what we meet with in the History of Bohemia writ by Commenius p. â—â—4 Comenius Hist of the Anabapt of Morav who giving an account of the distresses that befell them upon the deseat of Frederick by the Emperours Forces at Pragâ—â— tell us That when the Enemy resolved to exercise their cruâ—lty against us they began the year after the victory with the Anabaptists in Moravia who possessing about 45. Lived in Colledges Houses or Colledges many Families dwelling together in them having all things managed in partnership in a publick Stock or in common according to their Custom lived peaceably under their own Discipline troublesome or grievous to none but beneficial to all by their Trades and Callings They banished saith he these first in the year 1622. about Autumn being forced to leave their Houses Lands and Vineyards though the time of
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
what purpose is this coming forth in a point so controversal at this juncture where there is more need of Healing than Dividing Subjects To which I reply Answer That if Paul useth so powerful an Argument from one Baptism Eph. 4. to press Vnion and Peace then if there hath been another Baptism set on foot in opposition to it that must needs be a Make-bate with a witness it being no less than an Error in a Foundation Nay that which doth assert two Foundations and two Principles And if so Then what more hopeful Endeavours can there be put forth to effect Peace than to discover remove such a Rock of offence by Delivering from the false and Recovering to the true and one Baptism which doth not only heal the Division betwixt the Baptist and Poedobaptist but the Poedobaptists amongst themselves who are as you have heard at so great odds in the point and so sollicitous as Mr. Baxter tells us in a Practical of such Concernment Without which there being such an Error in the Principle such a Foundation of Antichrist held fast all Exhortations to Vnion viz. in Church-fellowship and Communion will signifie little Therefore let the cause be removed the bone of contention taken away the peaceable effects necessarily follow A faithful Pleading and Pressing whereof is the upright design of this Vndertaking and is therefore with the more Faith and Confidence recommended to the Blessing of God and to the Hearts and Consciences of all Sincere Vpright Ones that desire to keep the Commandments of God and the Testimony of Jesus Christ With this earnest Desire and Expectation that the Candid Ingenuous Reader however contrary-minded will overlook what of frailty and weakness he may take notice of which may be too much and eye principally the Design Drift and Scope thereof And that if by the multitude of Quotations through so antient a track he finds any particular mistake misquotation or misapplication that he will not so dwell or insist upon it to reject the Truth of all the rest that are full and clear without exception which is the way that Carpers and Sophisters take and the method that Papists have all along taken in Reply to our Protestant-Writers Though this withal I can assure you that I have not willingly given any such occasion But have either transcribed the Authorities from their own Works or from some Authentick Writers that have so done and especially from the Magdiburgensian History so much esteemed amongst the Protestants and whereof I shall be accountable to any judicious Enquirer that may doubt the truth hereof Though by the the way it must be remembred That all Humane Authority urged from Antiquity is at best but Argumentum ad Hominem It being Scripture-Authority only that is of Divine force and as coming from God can oblige the Conscience Therefore if you will but please before you make up your Judgment and pass the Definitive Sentence to read the whole and laying all parts together weigh them with an impartial mind in the Ballance of the Sanctuary you will find I doubt not That as no Ordinance of Jesus Christ is more fully and clearly asserted from the Scripture founded with greater Wisdom and Righteousness or of more excellent Use to the Church than that of Believers Baptism however it hath been contemned nick-named and reproached So no Invention of Man or Innovation of Antichrist hath been more pernicious either to the Church or World or founded upon less of Reason Righteousness and Truth than that of Sprinkling Infants though it hath so long and so currently past for Christs Ordinance of Baptism Lastly If any shall be offended at this Witness though thus made good by a seven-fold Demonstration twice told Let thâ—m know that the Providence of God hath so ordered as they 'l find herein that they cannot oppose it without opposing and contradicting themselves there being scarce one Argument in the whole Book that is not substiantially confirmed by some eminent men of their own Amongst several Mistakes committed by the Press the Reader is desired to correct these following some whereof alter the sense viz. PAge 29. Line 15. Read or Church P. 30. l. 18. r. and respective l. 19. none for man l. 22. r. Body of Christ P. 50. l. 2. r. of Infants Bapt. P. 72. l. 4. r. by for tâ— P. 86. l. 14. r. that P. 94. l. 24. r. uncapable P. 129. l. 19. r. the name P. 134. dele rather P. 145. l. 17. r. new Garment P. 151. l. 4. r. for P. 152. l. 23. r. know that P. 191. l. 22. r. intail P. 229. l. 8. r. Generations p. 271. l. 12. r. them P. 276. l. 16. r. conform to P 285. l. 15. r. Lanifrank P. 287. l. 18. dele for P. 296. l. 18. r. Manichean P. 307. l. 12. r. â—ppositions In the Postscript p. 41. l. 13. r. contemptious traducing p. 50. l. 1. dele which p. 51. l. 19. by the Church The Contents of the whole The Book consists of Two Parts the first proving Believers The second disproving Infants Baptism under these two Heads 1. That the Baptising of Believers is only to be esteemed Christs Ordinance of Baptisme 2. That the Baptising of Infants is no Ordinance of Jesus Christ The first whereof is proved in seven Chapters viz. 1. From Christs positive Institution and Commission commanding it P. 1. 2. From the Apostolical Doctrines and Precepts teaching it p. 6. 3. From the Examples of Primitive Saints practising it p. 9. 4. From the Spiritual Ends in the Ordinance enjoyning it p. 15. 5. From the New-Testament-Dispensation requiring it p. 35. 6. From the Constitution of all the Primitive Churches confirming it p. 39. 7. From the Testimonies of Learned Men in all Ages since Christ witnessing to it p. 55. The second is also made good in seven Chapters more viz. 1. From the Scriptures total Silence as to any Precept or Practice to warrant it p. 97. 2. From the Silence of Antiquity it self as to any practice of it for 300 years or the imposing of it for at least till 400 years after Christ p. 107. 3. From the erroneous Grounds both as to fabulous Traditions and mistaken Scriptures pretended for it p. 151. 4. From the Change and Alteration of the Rite and Ceremony it self of Dipping the whole Man into Sprinkling a little Water on the Head or Face p. 232. 5. From the Nullity and utter Insignificancy of it as to any Gospel-Ordinance p. 253. 6. From the Absurdities and Contradictions of it p. 261 7. From the eminent witness born against it all along p. 269. The Examination of the Stories about Thomas Munzer and John a Leyden p. 318. With the History of the Antiquity of the Christianity of the Antient Britains and Waldenses And a Postscript in Answer to Mr. Bunyan Believers Baptisme Proved CHAP. I. Wherein the Baptism of Believers is proved to be the only true Baptism I. From Christ's positive Commission from Christs positive
be baptized after Repentance and Faith according to the Commission and that there is no instance to be found of any other teaching that then such should be baptized and no other And for any to introduce another practice it is not only contrary to Christs Commission but contradictious to the Apostles teachings CHAP. III. Wherein believers Baptisme is proved the only Baptisme from the example and practise of the primitive Saints ACTS 2.41 THen they that gladly received his Word were baptized III. From the example of primative Saints Acts 8.12 But when they believed Philip Preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized both Men and Women Verse 37.32 And Philip said if thou believest with all thy Heart thou mayst And he answered and said I believe that Iesus Christ is the Son of God And he commanded the Chariot to stand still and they went down both into the Water both Philip and the Eunuch and he baptized him Acts 18 8. And Crispus the chief Ruler of the Synagogue believed on the Lord with all his House and many of the Corinthians hearing believed and were baptized Acts 22.14 And Ananias said unto Paul the God of our fathers hath chosen thee that thou shouldest know his will and see the just fine shouldst hear the voice of his mouth And now why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord Acts 9.18 And he arosâ— forthwith and was baptiqed Which is also confirmed by the following Testimonies Luther Luther de Sacrament Tom. 3. fol. 168. saith That in times past it was thus that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith and know how to rehearse the same and that it was necessary to be done because the Sacrament was constituted externally to be used that the faith be confest and made known to the Church Bulling Bullinger in his house-House-book 48. Sermon Baptisme saith he hath no prescribed time by the Lord and therefore it is left to the free choice of the faithfull Those that believed at the Preaching of Peter upon the day of Pentecost as also the Eunuch whom Philip baptized Cornelius the Captain Paul the Apostle at Damascus Lydia the seller of Purple a Woman that feared God the Keeper of the Prison at Philippi and other more as well Women as Men so soon as they tasted the gifts of Christ and believed his Word presently desired to be baptized Mr. Baxter further in his 16. Mr. Bax. Argument against Mr. Blake in the aforesaid 2d Disputation P. 149. saith most significantly If there can be no example given in Scripture of any one that was baptized without the profession of a saving Faith nor any precept for so doing then must we not baptize any without it But the Antecedent is true therefore so is the Consequent In proof whereof he produces the several Scripture examples of Persons that were baptized which saith he might afford us so many several Arguments but I shall put them together viz. First John as I have shewed you required the profession of true Repentance and that his Baptisme was for the remission of sin Secondly when Christ layeth down the Apostolical Commission the Nature and Order of the Apostles work is first to make them Disciples and then to Baptize them into the name of the Father Son and Holy Ghost as before That it was saving Faith that was required of the Jews Jews and professed by them Acts 2.38 is plain in the Text. The Samaritans Samaritans believed and had great Joy and were baptized into the name of Jesus Christ Acts 8.12 whereby it appeareth that it was both the Vnderstanding and Will that were both changed and that they had the profession even of a saving Faith yea even Simon himself 37. v. The Condition upon which the Eunuch Eunuch must be baptized was if he believed with all his Heart which he professed to do and that was the Evidence Philip expected Paul Paul was baptized after true conversion Acts 9.18 The Holy Ghost fell on the Gentiles before they were baptized Acts 10.44 Lydia Lydias Heart was opened before she was baptized and she was one the Apostles judged faithful to the Lord and offered to them the Evidence of her faith Acts 16.30 The example also of the Jaylor Jaylor is very full to the resolution of the Question in hand He first asketh Wrat he shall do to be saved The Apostle answereth him Believe in the Lord Jesus and thou shalt be saved and thy House So that it was a saving saith that is here mentioned He rejoyced and believed with all his House and was baptized the same hour of the night or straight way Crispus Crispus the chief Ruler of the Synagogue believed on the Lord with all his House And many of the Chrinthians hearing Corinth believed and were baptized Acts 18.8 Philip Philip. in Acts 8.37 is determining a Question and giveth this in as the decision If thou believest with all thy Heart thou mayst And to say that this is but de Bone esse meaning that it includes not the Negative otherwise thou mayst not is to make Philip to have deluded and not decided or resolved In a word saith he I know of no one word in Scripture that giveth us the least intimation that ever man was baptized without the profession of a saving Faith Thus Faâ— Mr. Baxter who to save us the labour hath himself you see given such an exact Catalogue of the Examples of the baptized in the Scripture among whom as he so well observes there is not one to be found that answered not Christs Commission and the Apostles Precept in a professed Faith and Repentance But 't is said he mentions only such as were baptized aged That is very true and the reason is because the Scripture affords examples of none other as he confesseth But Secondly By his own grant in the words beforegoing If Philips answer was decisive and not delusive all others are excluded And that none but such as are capable to give some demonstration that they believe with all their Heart ought to be admitted to Baptism CHAP. IV. Wherein believers are proved to be the only subjects of Baptisme IV. From the Spiritual ends of the Ordinance from the Spiritual ends of the Ordinance THe first End or Use we shall ment on is 1. To be a Sign of the Mysteries the Gospeâ— that the Baptized might have that represented in a Sign or Figure and preacht to his Eye in the Ordinance which had been preacht to his Ear and Heart by the Word and Spirit of God respecting the whole Mystery of the Gospel and his Duty and Obligation therein A Sign being as Paraeus observeth some outward thing appearing to the Sense through which some inward thing is at the same time
description he makes of the Christian Baptisme and the manner that Christians were admitted after it into the Churches of Christ in those days can hardly I presume pick out any good warranty for Infants Church-membership or Baptisme out of the same CENTURY III. IN this Third Century they say as to the Rites of Baptisme in the Asiatick Churches they have no Testimony as to any Alteration but concerning the Affrican Churches they give some account and of the great corruptions creeping into the Church respecting this Ordâ—nance of Baptisme at least in Opinion though as to practice they say they cannot give any particular Instance both as to subject time manner and ceremonies Cent. 3. c. 6.123 124 125. Tertull They tell us That Tertullian in his Book de Baptismo opposeth himself by several Arguments at large to some that asserted Infants Baptisme affirming That the Adult were the only proper subjects of Baptisme because saith he fasting confession of sins prayer profession renouncing the Devil and his Works is required from the Baptized Mr. Bax. Mr. Baxter is pleased to give us this farther account of Baptisme in this Age in his Saints Rest Part 1. c. 8. Sect. 5 in these words viz. That Tertullian Origen and Cyprian who lived saith he in the second and third Centuries do all of them affirm that in the Primative times none were bapâ—ized without an express covenanting wherein they renounced the World Flesh and Devil and ingaged themselves to Christ and promised to obey him And again he is pleased to tell us in his defence of the Principles of Love P. 7. in these words That he knew that in the days of Tertullian Nazianzen and Austin Men had liberty to be baptized or to bring their Children when and at what age they pleased and that none were forced to go against their Consciences therein And that he knew not that our Rule or Religiâ—n is changed or that we are grown any wiser or â—eâ—â—â— then they Eusebius Eusebius Lib. 6. Hist Eccles saith That Origen was appointed by Demetrius to be at Alexandria a Catichist that is a Teacher of those that were Disciples and Scholers in the faith which Office before his time after the Apostles Plautius and Clemens did execute whose Disciples he saith were Plutarch â—erenus Heraclus and Heron and that a Woman after she was Baptized with Water was as a Martyr put to Death and Baptized with fire for Christs sake after Origen Heracles and after him Dâ—onysius taught in the said School of Alexandria those that were to be instructed in the faith before Baptisme And again in Lib. 7. Chap. 8. There was with us a Brother which believed who being present amongst those that were to be Baptized and heard how they were Questioned and how they answered came weeping to me and desired of me to be cleansed and washed by Christian Baptisme CENTURY IV. IN this Age they tell us That it was the Universal practice to Baptize the Adult upon profession of Faith and for which they give us several Authorities out of the learned Fathers and Councils at that time some whereof you have as followeth Athan. Athanasius contra Arianos Our Saviour saith he did not slightly command to Baptize For first of all he said Teach and then Baptize that true Faith might come by teaching and Baptisme perfected by Faith Hillary Hillary Lib. 2. de Trinitate The Lord hath commanded to baptize upon the Name of the Father the Son and the Holy Ghost that is upon Confession of the beginners the only begotten and him that was given And farther the said Hillary prayeth thus to God O living Lord preserve my Faith and the Testimony of my Conscience so that I may always keep what I have confessed in the Sacrament of my Regeneration when I was Baptized in the Name of the Father Son and Holy Spirit namely that I may worship thee O God our Father with thy Son and stir up thy Holy Spirit in me which proceedeth or goeth out from thee And again saith That all the Eastern Churches did only Baptize the Adult Basil Basil contra Eunomium Lib. 3. Must the faithfull be sealed with Baptisme Faith must needs precede and go before And in his Exhortation to Baptisme saith that none were to be baptized but the Catachumens and those that were duly instructed in the faith Gregory Nazian Gregory Nazianzen in his Third Oration saith That the Baptized used in the first place to confess their Sins and to renounce the Devil and all his Works before many Witnesses And again That none were baptized of old but they that did so confess their sins and how dangerous it was headily and without due preparation to partake thereof He therefore adviseth That the Baptisme of Infants be defer'd till they could give an Account of â—heiâ— Faith as Dr. Taylor p 239. Ambrose Ambrose saith in his Third Book de Sacramentis c. 2. That the Baptized did not only make Confession of his Faith but was to desire the same And in his Second Book de â—piritu Sancto In our Sacrament saith he there are three Questions propounded and three Confessions made without which none can be washed Arnoâ—ius Arnobius in Ps 146 Thou art not first saith he baptized and then beginnest first to affect and embrace the faith but when thou art to be baptized thou signifiest unto the Priest what thy desire is and makest thy confession with thy moâ—th Jerom Jerom. upon Matthew saith The Lord commanded his Apostles that they â—â—ould first Instruct and Teach all Nations and afterwards should baptize those that were instructed in the Mysteries of the Faith for it cannot be saith he that the Body should receive that Sacrament of Baptisme till the Soul have before received the true Faith Jerom Jerom. saith That in the Eastern Churches the Adulâ— were only Baptizâ—d in his Epistle against the Errors of John of Jerusalem And again in his Epistle to Pamachius saith That they are to be admitted to Baptisme to whom it doth properly belong viz. those only who have been Instructed in the Faith Decrees of Councels IN the 4th Council of Carthage it was determined C. Carth. That whoever was to be baptized should give in his Name and that then after due Examinations and Preparations Baptisme was to be administred Magd. Cent. 4 c. 6. 417. C. Laodi In the Council of Laodicea in their 46. Canon it was determined that the baptized should Rehearse the Articles of the Creed Magd. Cent. 4. 418. C. Neo. In the 6. Canon of the Council of Neocesaria It is said That Confession and free choise was necessary to Baptisme Mag. Cent. 4. 616. Grotius Grotius in his Annotations upon Mat. 19. saith That the Canon of the Synâ—â— of Neocaesaria held in the year 315. Determined that a Woman with Child might be baptized because the Baptisme reached not the fruit of the Womb because in the Confession
hath not sent me to Baptize but Preach the Gospel saith This must not slightly be understood as if he were not sent to to baptize at all but that teaching should go before Baptisme for the Lord commanded his Apostles both to Preach and also to administer the Sacraments Erasmus Erasmus paraphraseth that upon those words in Mat 28. When you have taught them the Word of God if they then believe you and receive it if they begin to repent themselves of their former life and are ready and willing to embrace the Doctrine of the Gospel then let them be baptized with Water in the Name of the Father Son and Holy Ghost that they may be marked with his Mark and written amongst the number of those which trust that are through the merits of his death freed and washed from their sins and received to be Children of God Ludovicus Vives in his Comment aforesaid L. Vives l. 1. c. 27. None saith â—e were baptized of old but those that are of Age who did not only understand what the Mystery of the Water meane but desired the same the perfect Image whereof we have yet in our Infants Baptisme for it is askt of the Infant Wilt thou be baptized for whom the sureties answer I will Melancton upon 1 Cor. 11. In times past saith he those in the Church that had Repented them were baptized Melanc and was instead of an Absolution wherefore Repentance must not be seperate from Baptisme for Baptisme is a Sacramental sign of Repentance Beza Beza upon 1 Cor. 7.14 saith That to permit all Children to be Baptized was unheard of in the primimitive Church whereas every one ought to be instructed in the Faith before he were admitted to Baptisme Bucer Bucer in his Book entituled The Ground Work and Cause saith That in the Congregation of God Confession of sins is always first the which in times past went before Baptisme For commonly Children were baptized when they came to their understanding and that in the beginning of the Church no man was Baptized and received into the Congregation but those that through hearing the Word wholly gave over and submitted themselves to Christ Chamier Chamier Tom. 4. l. 5. c. 15. Ser. 19. saith Who seeth not that the Custom of the scrutiny of the Baptized was not in that time when scarce the 1000 Person was Baptized before he came to Age and was diligently exercised in Catechisme Dr Ham Dr. Hamond in his Chat. Lib. 1. l. 3 p 23. saith That all men were instruâ—ted in the Fundamentals of faith anciently before they were permitted te be baptized Dr. Field Dr. Field on the Church p. 729. saith That very many that were born of Christian Parents besides those that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops hefore they were baptized Ch. Cate. The Doctrine of the Church of England held sorth in their publick Catechisme gives Testimony to this Truth where it is asserted That Repentance whereby we forsake sin and faith whereby we stedfastly believe the promises are required in every one that is to be baptized confessing also that Children can neither repent nor believe Which though they would salve by saying they do both by their Sureties upon which invention they lay the stress of the whole for if there be no warranty for Sureties in the Case they have in these few words given up the Controversy For they grant that Faith and Repentance are requisite to qualifie to Baptisme and ingeniously acknowledge that Children are not capable of either but that they do repent and believe by their sureties which how Consonant to Reason Rule and Righteousness lâ—t all the upright judge and concerning which Practice take the judgment of Dr. Taylor Bishop of Downe Dr. Tayl. p. 239. of his Lib. of Pro. I know saith he God might if he would have appointed God-fathers to give answer in behalf of Children and to be fiduciors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Circumstances and given Answers with more truth for the Question is askt of believing in the present and if the God-fathers answer in the name of the Child I do believe it is notorious they speak false and ridiculous for the Inâ—ant is not capable of believing and if he were he were also capable of discenting and how then do they know his mind and therefore said he Tertullian and Gregory Nazianzen gave advice that the Baptisme of Infants should be deferred till they could give an account of their own faith How this invention of Gossips came in and by what Pope it was instituted and how they were required in the Baptisme of Bells and Churches as well as Infants you will hear farther in the other Historical Part. We shall now conclude this Chapter with that wonderfull Testimony given by Mâ— Baxter in his 20th Argument to Mr. Blake in these words Mr. Bax. Here note saith he speaking of the Eunuchs not being admitted 〈◊〉 Baptism till he made a profession of his Faith first that Baptisme as received is the Seal of our Faith how much soever denied by Mr. Blake as it is the Seal of Gods Promise secondly That the constant order is that Baptisme follow Faith thirdly That it is 〈◊〉 better then an impious prophanation of it if it go without Faith that is firsâ— if the Party seek it without the presence of Faith secondly if the Pastor administer is without the profession of Faith Thus you see by plentifull Evidence that the Lord hath not left himself without witness hereto from men and that in several Ages not only before but since the Antichristian darkness took place but that which is most to be admired and adored in this Providence is that much of this blessed Testimony for Truth hath proceeded from the Pens of some of its chiefest Adversaries whereby the Wisdom and Power of God hath much appeared who cannot only out of the mouths of Babes and Sucklings but out of the very mouths of Enemies also create and perfect his own praise And make even their own Tongues to fall upon themselves for what is esteemed better Evidence and Testimony amongst men then the confession of Parties themselves But it may be Objected Object that howâ—ver you improve many of these sayings of the Pedobaptists to justifie your way and condemn theirs yet they have another meaning which will well enough reconcile such Principles to their Practice of baptizing Infants and whereby you will be found mistaken in in the supposed advantage for is it to be thought possible that such pious wise and learned men should so positively contradict themselves as you seem to make them do Answ To which I answer That whatever their meaning may be yet their word and reasons
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
any such Leprosie or miraculous Cure nor gave any such Donation or Acknowledgment to the Romish See as you have at large evidenced by the Magdiburg Cent. 4. p. 568. And concerning which Osiander saith Cent. 4. c. 38. Which foolish and impudent Fable is by many Learned Men refuted viz. Marsilius Patavinus Laâ—r Valla Cardinal Casanus and Aeneas Sylvius after Pope Pius the Second The working of the Mystery of Iniquity did as the Magdiburgenses tell us strongly begin to act in many Particulars viz. Not onely in the corrupting the Rites and true form of Baptism but by those superstitious and sumptuous Ceremonies that were used in the Dedication Bapt. of Churches Consecration or Baptizing of Churches viz. either such Idol Temples that were given by the Emperors to Christian Service or such new ones that were now erected as Cent. 4. p. 76 497 499 520. The superstitious Collection and Exposure of the Reliques Reliques of Saints for Adoration p. 499. The inclination to prohibit Marriage Priests Marriage as appeared by the Council of Nice where it was only checkt by the famous Paphnutius p. 1088. The distinction in point of Sanctification Distinction betwixt Lay-men and Clergy began now made betwixt Lay-men and Clergy-men the one reputed Spiritual the other Carnal And it was in this Age as appears by the Decrees of P. Silverster Julius and Sericius Priests appointed to Marry folks that all Marriages must pass the Benediction of a Priest and to be esteemed little less than Sacriledge to omit it of which in the former Centuries no mention is made Magd. Cent. 4. c. 6. p. 482. and for which they quote Gigas and Luitpraud CENT V. This was the Age wherein Infants Baptism did receive its Sanction by the Decrees of Popes and Councils Infants Baptism first enjoyned in the Militan Council and as absolutely necessary was enjoyned and imposed by Anathemas never till then concerning which Dr. Taylor in his Lib. o Prophecy p. 237. gives us a true brief notable account which you may please to receive in his own words And the truth of the business is saith he as there was no command of 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 a Provincial in Africa Never till then I grant saith he it was practised in Africa before that time and they or some of them thought well of it and though that is no argument for us to think so yet none of them did ever pretend it to be necessary none to have been a Precept of the Gospel Austin the first that ever preacht it necessary ☞ St. Austin was the first that ever preach't it to be necessary and it was in his heat and anger against Pelagius who had so warmed and chafed him that made him innovate herein This Milevitan or Militan Council was celebrated by 92 Bishops Anselm the Pop's Legate and Austin presiding in the fifth year of Arcadius and first of Pope Innocentius in the year 402 as Magdiburg Cent. 5. p. 835. The occasion of the Council is exprest to be about the difference that had hapned betwixt Pelagius and Coelestius Austin and others respecting Original sin baptizing of Children c. The Constitutions and Decrees of the said Council are at large exprest by the Magdiburg out of the Book of Decretals and among other Canons made in this Council we find this viz. That it is Our Will The Canon of the Milevitan Council about Infants Baptism That all that affirm that Young Children receive everlasting Life albeit they be not by the Sacrament of Grace or Baptism renewed And that will not that young Children which are new born from their Mothers Womb shall be baptised to the taking away Original Sin That they be Anathematised Which with the rest of the Decrees was transmitted to Rome to Pope Innocentius for his Apostolick confirmation in their large Letters p. 841. P Innocent the first ratifies it And which with a ready mind he performs accordingly by his Decretal Epistle exprest at large p. 845. Afterwards the fifth General Council at Carthage in the year 416 did Decree to the same purpose in these words The Canon of the 5th Council of Carthage We will That whoever denies that little Children by Baptism are freed from Perdition and eternally saved That they be accursed Which was also by Austin and seventy Bishops in their Letter transmitted to the same Pope Innocent for his further ratification Confirmed by Pope Innocent and accordingly received the same in his Decretal Epistle at large p. 822 825. Inscribing their Letters thus The Fathers of the Council to Innocent the Pope and High Priest stiling him Most Holy Father And that Pope Innocentius in these African Councils was the first that ever enjoyned the necessity of this practice is further confirmed to us By Wilfrid Strabo Wilfrid Strabo as before who tells us That Children were baptized according to the Decree of the Council of Carthage for the taking away of original sin which aforetime was not practised Luther Luther saith It was not determined till Pope Innocentius And Grotius Grotius in his Annotations Mat. 19. saith It was not enjoyned till before that Council of Carthage Which Canons of Pope Innocentius were afterwards confirmed by Pope Zosimus his Successor and afterwards by Pope Boniface that succeeded Zosimus as appears in Cod. Can. cap. 110. Aff. cap. 77. de Consecrat distinct The Opinions of the Doctors of this Age in confirmation hereof The Doct. of this Age approving Infants Baptism we find to be as followeth Chrysostome saith Chrysost That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin And again that which the Holy Church throughout the World unanimously teacheth and practiseth about the baptizing of Children ought not carelesly to be slighted Mag. Cent. 5. p. 375. Austin Austin was as a great Patron so a great Defender of Infants Baptism in his contests both against the Donatists and the Pelagians and the Coelestians whereof you have some Instances In his Sermon De Baptismo Parvulorum against the Pelagians chap. 14. saith That Children should be baptized because of Original Sin and that without which they could never be regenerated or saved Mag. Cent. 5 377 378 379. And in his third Book of Free-Will Cap. 23. saith Infants may be baptized by the Faith of another and that the Faith of the Party that offers and dedicates the Child to Baptism profits the Child therein as the Church he saith wholsomly appoints For if the Faith of the Widow profited to the raising of the dead Child much more may the Faith of another profit the young Child p. 516. And again in his Fourth Book against the Donatists Cap. 23. Infants saith he are to be baptized who can neither
P. Nicolas Cent. 6. p. 388. CENT 7. Canon of Toletan The Councel of Toletanus instiâ—uted That Infants without natural capacity should be baptised and that none should deny Baptism to them at their peril The Council of Constance Ordained the same Mag. Cent. 7. p. 146. Canon of Const Isidorus Isidorus saith That if Children were not baptized and so thereby renewed and Original Sin washed away they were in a state of damnation p. 98. To the former ridiculous Ceremonies now in use were added That the names of Saints departed or Relations should be given to the Baptized at their Baptism That none should be admitted to be Gossips without rehearsing the Lords-Prayer and the Creed And that none of the Gossips might marry together Gossips must not marry together because of the spiritual Affinity and Relation they had contracted at the Font. p. 147. At the Consecration and Dedication of Temples the names of some Angel or Saint departed was to be given to them A Childe that died unbaptized this Age was taken up and Christened A dead child christened and had his Fathers name given him Magd. cent 7. p. CENT 8. Carolus Magnus declares Decree of the Emp. Charles the Great Daniel That Baptism should be administred to Infants as well as to the Adult Cent. 8. p. 219. Daniel in his Epistle to Boniface concludes that Infants should be baptized p. 347. Bede also concludes for the baptizing of Infants p. 218. To all the former continued Superstitions there were added Superstitious rites 1. That the Administration be in the Latine tounge p. 384. 2. That Salt be used in Baptism Aponius lib. 1. p. 349. 3. That the Hair of the Baptized be cut p. 350. 4. That some Gift was to be given in Baptism which was to be called Deodans p. 349. Temples baptizd in the name of the Trinity 5. That Temples should be consecrated in the name of the Trinity p. 336. Bells were posited in Temples in this Age. p. 342. CENT 9. Sericius Sericius at large demonstrates That according to the Custom of the Church little ignorant Babes should be baptized for which he cites the Decrees of the African Council by Pope Innocent another of Pope Leo's and another of Pope Gregories at large Cent. 9. p. 140 141. Gizelbert Gizelbert saith That after Baptism neither Original nor Actual Sin Remaineth Who also calleth Marriage a Sacrament p. 171. To the former filthy Customs this Age added That in Exorcism the Head Impious Customs Ears and Nose should be salted and anointed before Baptism p. 235. To the former christening of Temples they added the pouring out of Oyl and anointing with holy Chrism singing Jacobs words This is no other than the House of God how dreadful is this place according to the 24th Canon of Aquensis Cent. 9. p. 229. CENT 10. Smaragdus Smaragdus saith That little Infants are to be baptized because it is said Suffer little Children to come unto me and forbid them not c. Hence saith he the Holy Mother the Church doth beget the Innocent Infant into a holy and pure state by the grace of Baptism Cent. 10. p. 188. Zonaras saith That the Infants as well as the Adult were to be baptized p. 292. To the former wicked Customs they now added 1. Wicked Additions That the Water of Baptism should on Easter-day be consecrated after this manner viz. The Priests hand should be stretched over the Water as Moses his hand was over the Sea 2. That he should blow upon it 3. Hold a burning Taper over it to answer the Type of the fiery Pillar 4. That as they entred the Red-Sea by Night so should Baptism be administred in the Evening p. 239. The Gossips were to put on White Garments as well as the Priests and the Baptized p. 299. And as a further addition to Church-Christening the Bishop was before the Water was brought to him to strike the Earth and then to pour down a great deal of Water and then to name the Church And further It was in this Age that Bells began also to be Christened which from henceforward was most religiously observed Bells first baptized by P. John Pope John the 14th was the first that baptized Bells who christned the great Bell of the Church of Lateran calling it John which was done to drive away evil Spirits and to prevent any ill accident that might happen by Lightning and Tempest Magd. cent 10. p. 295. Vossius Vossius in his Book de Bapt. p. 158. tells us That though the more prudent did call this Baptizing or Christning of Bells Consecration yet that they had most of the Baptismal Rites and Ceremonies both Godfathers and Godmothers sprinkling Anointing giving of Names and great Donations and that the silly Women used to bring Presents of Coral Linen and other things and that they had a Superstitious Conceit that the sprinkling of that Baptismal Water procured Health to the Sick Vossius also informeth us in the said Book from good Authority The abominable custom to baptize naked for 7 or 800 years That from Austin till Bernard's time seven or eight hundred years the custom was to baptize naked both Men Women and Children with the Reasons usually given by the Ancients for the same viz. That they might therein be as in the state of Innocency and be as naked in their second as in their first birth And as they expected to be in Heaven and therein no otherwise then Christ was upon the Cross which you may reade at large in page 31 32 33 34 35 36. quoting these several Authorities to justifie it viz. Cyril Heir Cat. Mystag 11. Amphilochius in vita St. Basil Chrysost Tom. 6. c. 11. Elias Cretenses in Orat. 4. Naz. Zeno Varonenses Anselm on Mat. 3. Ambros Serm. 10. Bernard Serm. 46. de Pauper Greg. Mag. tom 2. col 269. Alcuinus in divin off cap. 19. Chrys ep ad Innocent c. So just was it was it with God to leave men that went a whoring after their own Inventions forsaking the Word of God to imbrace the Traditions of man to such unseemly and unnatural practices Mr. Baxter shâ—meful ssander fixt upon the Anabaptists Yet is not Mr. Baxter ashamed to fix such an abominable slander upon the Baptists of this our Age of baptizing naked which it seems was so long the real practice of the Pedobaptists and about which he spends three whole pages in his Scripture-proof viz. 136 137 138. to aggravate the heinousness of that their custom which he is pleased to father upon them And though I am perswaded he cannot but be convinced that the thing is most notoriously false and brought forth by him rather out of prejudice not to say malice rather than any proof or good testimony he ever received thereof Yet have I never heard that he hath done himself his injured neighbours and the abused world that right as to own his
have been fathered upon him which were not his as a piece called De Cardinalibus Operibus Christi by an Abbot in France as Dailly demonstrates in his Book De Scriptis p. 466. c. 39. L. 2. Cyprian But if his own there is as little cause to receive it as other corrupt and Antichristian Tenents very corrupt that are found in his Writings and said to be his viz. That the Church of Rome is the Mother Church That there ought to be one High Priest over the Church And the Principle Church is Peters-chair from whence the Unity of the Priesthood ariseth And that upon Peter the Church is founded with much more such stuff which the Magdiburgenses have collected out of his Book called De Ordine in Ecclesia Cent. 3. c. 4. p. 84. A violent impugner of Priests Marriages p. 86. In his Sermon of Almes concludes That Sins committed after Baptism were done away by Alms and good Works p. 80. And again That as Water extinguisheth Fire so doth Almes extinguish Sin p. 81. And concerning Baptism it self very absurdly corrupt Saying That the Water ought first to be Consecrated by a Priest to make it more efficacious to take away Sin That the Person baptizing conferred the Holy Spirit and the baptized was inwardly sanctified thereby That Chrysme or anointing the baptized was absolutely necessary page 82. That Exorcismes were also necessary to drive away the Devil That Baptism should be done in Temples and that the Kiss should be given by the Priest to the Baptized Infant and that Sprinkling might serve instead of Dipping p. 125. By all which you may understand that either Cyprian had been vilely Ruffined and these things Fathered upon him or that he himself was a notable Factor for Antichrist and that in him the Mystery of Iniquity did very strongly work But we would rather believe That these things were foisted into his Writings by that villanous cursed Generation that so horribly abused the Writings of most of the antient Writers as appears by the Index Expurgatorius and who durst venture upon any Forgery how impious soever for the benefit of the Holy Church witness that impudent Fable as Osiander calls it of the Baptism of Constantine before mentioned in the fourth Century in the first Chap. 2. Part. Thus you have the Principal Authorities urged for Apostolical Tradition proved forged and fabulous and what doth more refute that fond conceit of the uninterrupted Tradition so much boasted of to prove this Practice than the Testimony Justin Martyr gives That the Believers were in his days the only subjects of Baptism And the witness Tertull gives against Infants-Bapt in the third Century the advice that Nazianzen gives to defer it The Decrees of so many Councils to that purpose and especially so many eminent Christians in the fourth Century that did not baptize their Children till they could give an account of their Faith as hath been before so learnedly observed by Dailly Grotius Dr. B. Dr. Tayler and others and which I humbly conceive are unanswerable Arguments against it But 't is said Object That by Tertullians opposing it it may seem that there were some that practised it in the third Century and can it be supposed that any did so except it had been warranted by such Apostolical Tradition It is granted Aâ—swer Tertullian did oppose it But who it was that asserted it and whether upon any such account as supposed is not mentioned if any do affirm it will be on their part to prove the one and the other The Magdiburgenses and others as you have heard do tell us That they meet with no instance of any that either practised this or any other of these Inventions fathered also upon Apostolical Tradition as Chrysme Exorcisme Consignation c. in that Age. But 't is said If they did it would demonstrate especially in the practice of the latter That the Mystery of Iniquity did then begin to work in so corrupting that Ordinance of Christ and had they not as good ground to do the one as the other Whereby that word of Prophecy 2 Thes 3. concerning the taking place of that Mystery of Iniquity was so much fulfilled which was to come on with all Deceivableness of Unrighteousness and with strong Delusions to believe Lies and which in nothing more appears than in this very thing having not only forged so many Lyes about it but imposed their Lyes to be believed by others As their Forefathers the Priests of old that hired the Soldiers to tell a Lye about the Body of Christ and then imposed that their Lye to be believed to delude others Mat. 28.12 13 14 15. The consideration whereof may I hope be of use to Protestants though as to the hardened and deluded Papists they are as well observed before utterly incurable herein In the next place we come to examine the Scripture-grounds urged for the practice and to evince Scripture grounds for Infants Baptism examined That they have been no less mistaken in their Scriptural than in their Ecclesiastical Authorâ—ties to found it upon whereof we shall give you an account of some of the principal and leave you to judg of the rest The First we shall mention is that which was called of old the Scripture-Canon for Infants-Baptism and upon which much stress hath been laid since to prove the same viz. Mat. 19.14 Mat. 19.14 Suffer little Children to come to me and forbid them not for to such belongs the Kingdom of Heaven But may we not well say How doth Baptism come to be concerned in this Text except it can be made out That blessing was baptizing D. Tayler And to which Dr. Tayler hath spoken so fully for us that I need say no more p. 230. Who saith From the Action of Christ's blessing Infants to infer that they were baptized proves nothing so much as that there is a want of better Arguments For the Conclusion would with more probability be derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its enemy Yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptisme He passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in puris Naturalibus can attain to a supernatural end without the addition of some Instrument or means of Gods appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the Case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no injustice nor damn them for what they cannot help viz. If the Parent baptize them not Many 1000 ways there are by which God can bring any reasonable soul to him
D. Tayler p. 240. speaking so much my mind and the truth herein saith he Whether Infants have Faith or no is a Question to be disputed by persons that care not how much they say and how little they prove First Personal and Actual Faith they have none for they have no acts of Understanding and besides how can any man know that they have since he never saw any sign of it neither was he told so by any that cold tell Secondly Some say they have Imputative but then so let the Sacrament be too that is if they have the Parents faith or the Churches then so let Baptism be imputed also by deriuation from them and as in their Mothers Womb and while they hang on their Mothers Breasts they live upon their Mothers Nourishment So they may upon the Baptism of their Parents or their Mother the Church For since Faith is necessary to the susception of Baptisme and they themselves confess it by striving to find out new kinds of Faith to daub the matter up such as the Faith such must be the Sacrament for there is no proportion between an actual Sacrament and an imputative Faith this being in immediate and necessary order to that And whatsoever can be said to take off from the necessity of Actual Faith all that and much more may be said to excuse from the actual susception of Baptisme The first of these devices was that of Luther and his Scholars the second of Calvin and his and yet there is a third Device which the Church of Rome teaches and that is that Infants have habitual Faith but who told them so How can they prove it What Revelation or Reason teacheth any such thing Are they by this habit so much as disposed to an actual Belief without a new Master Can an Infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a Man than if he had not been baptized Are there any Acts precedent concomitant or consequent to this pretended Habit This strange Invention is absolutely without Art without Scripture Reason or Authority But the Men are to be excused unless there were a better To which saith he this Consideration may be added That if Baptisme be necessary to the Salvation of Infants as the Fathers of old and the Church of Roms and England since upon whom is the imposition laid To whom is the Command given To the Parents or the Children Not to the Parents for then God hath put the Salvation of innocent Babes into the Power of others and Infants may be damned for their Fathers carelesness or malice It follows that it is not necessary at all to be done to them to whom it cannot be prescribed as a Law and in whose behalf it cannot be reasonably entrusted to others with the appendent necessity and if it be not necessary it is certain it is not reasonable and most certain it is no where in terms prescribed and therefore it is presumed that Baptism ought to be understood and administred according as other Precepts are with reference to the capacity of the subject and the reasonableness of the thing And again to this purpose p. 242. And if any Man runs for succour to that exploded Cresphugeton that Infants have Faith or any other inspired Habit of I know not what or how we desire no more advantage in the world than that they are constrained to answer without Revelation against Reason common Sense and all the Experience in the World The Argum. from federal Holiness examined 4. Argum. From Federal Holiness examined The other Scriptures we shall speak to are those that are supposed to hold cut a Covenant-Right to the Children of Believers and from whence Arguments are drawn for the Baptizing of them which are principally 1 Cor. 7.14 Gen. 17.7 compared Rom. 4.11 and Acts 2.39 From whence it is asserted That the Children of Believers being a holy Seed and in Covenant that to them therefore belong the Seals of the Covenant which we shall examine with care and circumspection so much stress being laid thereon And as previous to our Answer thereto shall in the fir place take notice that this way of arguing hath been the new way which since the Reformation hath been taken up to prove Infants-Baptism by Antiquity of the Argum. from Federal Holiness For when the unsoundness and rotteness of the antient ground of Infants-Baptisme appeared they being loath to part with the Tradition endeavoured to build it upon this new Foundation for when it was discovered that Infants might be saved without Baptism and that they were not damned if they died without it and that the Sacrament did not give Grace by the bare work done nor took not away Original Sin it was high time to lay a new Foundation for it or else it would have faln therefore is this new way of Covenant-Holiness found out upon which our Congregational-Men especially both in Old as well as New-England seem to go of which Zwinglius about 120 years since forasmuch as I can learn was the first Founder wherein he was singular from all that went before him And which he seems himself to owne in his Book of Baptisme Tom. 2. Fol. 57. Saying That all those who have from the Apostles times written of Baptism have not in a few things erred from the scope he having it seems found out a way freer from Error and Exception than all the Tracts of the Antients Having observed to you the Antiquity of this new Foundation we shall in the next place weigh and consider the Arguments themselves The First and chiefest is from 1 Cor. 7.14 Else were your Children unclean The Arguments from Foederal-holiness examined 1 Cor. 7.4 but now are they holy From whence this Argument is raised That they who are holy with a Covenant-holiness may be baptized But the Infants of Believers are holy with a Covenant-holiness for it is said in the Text but now are they holy therefore they may be baptized In which Argument we have these two things asserted but not at all proved First that the holiness in the Text is a federal or Covenant holiness Secondly That Federal or Covenant holiness qualifies Infants for Baptism Both which are positively denied upon the following Grounds First Because the Holiness in the Text be it what it will whether Moral Federal or Matrimonial is neither here or elswhere assigned to be a ground of baptizing Children upon it being only the ground laid down in the Institution that can warrant the same The Female as well as the Male Children under the Law had all of them a Legal or Federal Holiness yet must none of them be Circumcised because God had not so ordained And for twenty Generations before the Law Circumcision was neither administred to Male or Female for the like Reason It being Gods Word only not our Reason or the Inventions or Persuasions of Learned Men that can warrant our practice in Gods
us that horrible Gulfe of Divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abiding under the Water how little a while soever denotes his descent into Hell even the very deepest of lifelesness while lying in the sealed and guarded Sepulchre he was accounted as one dead Rising out of the Water holds out to us a lively similitude of that Conquest which this dead man gâ—t ever Death which he vanquished in his own Den as it were that is the Grave In like manner therefore saith he it is meet that we being Baptized into his Death and buried with him should rise also with him and so go on in a new Life Rom. 6.3 4. Col. 2.12 Bish Jew Bishop Jewel in his Apology P. 308. Brings the Council of Wormes determining the manner of Baptisme viz. That the dipping into the Water is the going down into Hell or the Grave and that the coming out of the Water is the Resurrection And most remarkable is the Testimony that Mr. Baxter himself gives to this Truth Mr. Bax. wherein he also owns the changing of the Ceremony in his third Argument against Mr. Blake in these words viz. Quoadmodum To the manner saith he it is commonly confessed by us to the Anabaptists as our Commentators declare that in the Apostles time the Baptized were dipped over head in Water and that this signifieth their profession both of believing the Burial and Resurrection of Christ and of their own present renouncing the World and Flesh or dying to sin and living to Christ or rising again to newness of Life or being buried and risen again with Christ as the Apostle expoundeth in the forecited Texts of Col. 2. Rom. 6. And though saith he we have thought it lawfull to disuse the manner of dipping and to use less Water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in Baptisme with Christ doth signally profess saving Faith and Repentance but this do all they that are baptized according to the Apostles practice Thirdly from the use of the Ancients and the confest Change thereof since this Rite of dipping in Baptisme is confirmed Daille Daille on the Fathers 2d Book P. 148. saith That it was a Custom heretofore in the Ancient Church to plunge those they baptized over Head and Ears in the Water as saith he Tertullian in his Third Book de Cor. Mil. Cyprian in his 7. Ep. P. 211. Epiphanius Pan. 30. P. 128. and others testifie And this saith he is still the practise both of the Greek and the Russian Church at this day as Cassander de Bapt. P. 193. And yet saith he notwithstanding this Custom which is both so Ancient and so universal is now abolished by the Church of Rome and this is the reason saith he That the Muscovites say that the Latines are not rightly and duly Baptized because they are wont not to use this Ancient Ceremony in their Baptisme Walfrid Strabo Walfridus Strabo de Reb. Eccles Tells us that we must know at the first Believers were Baptized simply in Floods and Fountains Mr. Fox Mr. Fox tells us in his Acts and Monuments Part. 1. P. 138. out of Fabian Cap. 119 120. That Austin and Paulinus did in the 7th Century Baptize here in England great multitudes in the River Trent and the River Swol where note by the way saith Mr. Fox it followed there was no use of Fonts The like also as you 'l here after find Germainus and Lupus the two French Evangelists did in the fifth Century Baptize multitudes in the River Allin near Chester Hierem. Pa. Con. Hieremias Patr. of Constantinople ad Thelo Witâ—bergenses Resp. 11. C. 4. saith The Ancients Baptized not by sprinkling the Baptized with Water with their hands but by Immersion following the Evangelist who came up out of the VVater therefore did he descend which must needs be Immersion and not Aspersion Zepperus Zepperus de Sacramentis from the Annotation and Etymology of the word it doth appear what was of old the Custom of administring Baptisme which though we have changed into rantising or sprinkling Dr. Taylor in his Rule of Conscience Dr. Tayl. B. 3. C. 4. P. 644 645. The Ancient Church did not in their Baptisme sprinkle VVater with their Hand but did Immerge and therefore we find in the Records of the Church That the Persons to be Baptized were quite naked as it is to be seen in many places particularly in the Mystagogy Chat. of St. Cyril and many others as you have before in the second Chapter of this Part from Vossius P. 133. And this of Immersion was of so sacred an account in their esteem that they did not esteem it lawfull to receive him into the Clergy who had been only sprinkled in Baptisme as the Epistle of Cornelius to Fabianus of Antioch Euseb lib. 6. c. 43. It is not lawfull that he who is sprinkled in his Bed by reason of sickness should be admitted to Holy Orders doubting whether such a sprinkling should be called Baptisme And therefore Magnus in his Epistle questions whether they are to be esteemed right Christians who are only sprinkled and not dipt in VVater And that Chrysostome saith That the old man is buried and drowned in the Immersion under VVater and when the Baptized Person is afterwards raised up from the VVater it represents the Resurrection of the new man to newness of life And therefore concludes that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical signification of the Sacrament is not to be complyed with Marq. of VVorcest The Church of Rome confesseth by a Learned Pen the Marques of Worcester in his Certam Relig. That she changed dipping the Party Baptized over Head and Ears into sprinkling upon the Face Until the Thâ—rd Century we find not any that upon any consideration did admit of sprinkling The first we meet with is Cyprian in his Epistle to Magnus What Clinical Baptisme Lib. 4. Ep. 7. where he pleads for the Baptizing of the sick by sprinkling and not by dipping or pouring called the Clinical Baptisme Magdib Cen. 3. Ch. 6. P. 126. As also for the sprinkling of new Converted Prisoners in the Prison House And which by degrees afterwards they brought in use for sick Children also and then afterwards all Children Aquinas Scotus and others of the Schoolmen conclude that dipping is most agreeable to the Institution but admit that in case of necessity viz. when either many are to be baptized scarcity of VVater or sickness and weakness they may sprinkle Vossius P. 38. All which Arguments from the Genuine Sence of the Word Nature of the Ordinance Usuage of the Ancients were excellently inculcated by the learned Dr. Tillotson in a Sermon Preached at his Lecture in Michaels Cornhill London April 15. 1673. from
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
as there were many differences betwixt the Calvinists and Lutheraâ—s but I profess to you ingeniously amongst all my search excepting these two passages of so late a date I find none And I must confess I cannot think it reasonable that any of them that lived up to their Principles could embrace such a thing for they were so zealously exact none more for the Letter of the Scriptures founding all thereon and rejecting whatever they found not contained therein whereas this practise by Confession of all sides is not to be found in the Letter of Scripture and none more severe rejecters of Traditions and Popish Traditions also whereof this is such a principal one Thus have we gone through the Waldensian Story and witness evidencing a concurring Testimony to this great Truth from first to last By all which you see by plentiful Evidence that Christ hath not been without his witnesses in every Age not only to defend and assert the true but to impugn and to reject yea even to death it self the false Baptisme The succession of Believers Baptisme Insomuch that we are not left without good Testimony of a Series of succession that by Gods Providence hath been kept a foot of this Great Ordinance of Believers Baptisme even since the first times And in as much as the Ancient Britains and the Waldenses have so large a share in this witness we think it not inconvenient to joyn the History of the Antiquity and Purity of their Christianity hereto FINIS THE History of Christianity AMONGST The Ancient Britains and Waldenses Discovering the Antiquity Purity and Progress thereof With their great Sufferings for the same by Popish Antichristian Tyranny and Cruelty THe Antient Britains and Waldenses having born so early and large a part among the Eminent and Faithful Witnesses that have stood up for Christ and his Truths against Antichrist and his Abominations I conceive it may neither be unseasonable nor altogether unacceptable to give you a brief Historical account of their Christianity from our best and most approved Authors whereby it may be manifested That the Gospel and the Truths thereof did flourish in Power and Purity in these Western parts of the World as received from the purest Times and were so far from being beholden to the Romish Harlot for Gospel Light and Truth as she lyingly and vain gloriously boasteth saying Where was your Religion Ministry Churches Ordinances before Luther That she hath all along not only been the abominable Corrupter and Contaminater of the Gospel and all the parts thereof But the malicious and murderous Persecutor of all that have sincerely embraced and professed the same A Consideration not unworthy the present juncture wherein so much of her poysonous Infection is so afresh cast about And which you 'l find is no small Antidote and Preservative the worthy Usher prescribes against it in his excellent Piece called The Succession and State of the Church Renouncing any the least Succession from whorish Rome but from these faithful Churches The filthiness of whose Fornications shall in due time be more and more detected that however she may dream of fitting still as a Queen and as the Lady and Mistress of the Nations yet must she certainly fall both Mother and Daughter those that help and those that are holpen yea as a Mill-stone into the Seaâ— for strong is the Lord God that will judg her When that Doxology Rev. 19.1 2. must be sung by all the Servants of God that fear his Name both small and great Allelujah Salvation and Glory and Honour and Power unto the Lord our God For true and righteous are his Judgments for he hath â—udged the great Whore who did câ—â—rupt â—he Earth with her Fornications and hath avenged the Blood of his Sâ—â—â—ants at her hand Amen Allelujah The First we begin with is our Country-men the Antient Britains Of the Britains concerning whom little is to be found from their own Writers either before or some Ages after Christ who either through Ignorance or Sloth writ nothing or if they did were by the Revolutions of Time devoured The most we find is from Strangers especially the Romans their first Conquerors Whose Writings tell us what a Barbarous Salvage People they found them with their Naked Bodies and Painted Skins from whence as Speed saith Why called Britaâ—ns their name of Britains came viz. from Brit Paint and Tain a Region And so inhumane that they offered Mans Flesh in their Sacrifices and kept their Women in Common But afterwards as the Gospel came and prevailed amongst them they cast away their Heathenish Abominations and which was so sincerely embraced by them and took such deep Rooting amongst them that they became Instrumental in several Ages to Convert and Conquer their Conquerors to it viz. Both Romans Saxons Danes and Normans Of the Gospels first Entrance and Progress we have the folloâ—ing account from the best Authors we meet with viz. The First I shall mention giving any account hereof is our Countrey-man Gildas called by Balaeus Bodonjcus or Sapiens the best and moâ—t Authentick of all the Antient Britâ—in Historians who in his Book called De Victoriâ Aurelii Ambrosii affirmeth That Britain received the Gospel under Tiberius the Emperour under whom Christ suffered and that many Evangelists were sent from the Apostles themselves into this Nation and that they came first out of France about the Year 63. and who were the first Planters of the Gospel in this Nation And again in his Book called De Excidio Britaniae saith That the Precepts of Christ though they were received but lukewarmly of the Inhabitants in general yet they remained entirely with some less sincerely with others until the ninth year of the Persecution under Dioclesian the Emperour which was abou 290. in the third Century Out of an Antient Book of the Antiquities of England as Mr. Fox p. 139. Elutherius Epistle to King Lucius Part. 1. tells us we find the Epistle of Eleutherius written to Lucius the King of Britaine Anno 169. in answer to his recorded By which we understand that Lucius had embraced the Faith of Christ who wrote it seems to Elutherius f r the Roman Laws to govern by who in his said Epistle as you may read at large you have to this purpose viz. You have received through Gods Mercy in the Realm of Britany the Law and Faith of Christ you have with you within the Realm both the parts of the Scriptures out of them by Gods Grace with the Council of your Realm take ye a Law and by that Law through Gods sufferance rule your Kingdome of Britain c. Tertul. Tertullian in his Book contra Judaeos There are places of the Britains saith he which were unaccessible to the Romans but yet subdued to Christ Origen Origen in his fourth Hom. on Ezek. saith The power of God our Saviour is even with them which in Britain are divided from the World Magdib Magdiburg
Cent. 3. Cap. 2. p. 6. We doubt not to affirm That the Churches of the Island of Britain did also remain in this Age. Balaeus Balaeus Cent 1. fol. 37. saith That the British Churches received the Nicen Confession of Faith against the Arians whence it was that Basil Chrysostome and others of the Greek Fathers make such frequent and great mention of the British Isles their reception of the Gospel and the Divine sense they had of the Power thereof ☜ that their Churches also were exactly constituted according to Christs pattern Jeffry of Monmouth in his Book Jeffr. of Monmou de Britanorum Gestis Lib. 8. c. 4. tells us That in the Countrey of the Britains Christianity flourished which never decayed even from the Apostles Time amongst whom saith he was the preaching of the Gospel sincere Doctrine and living Faith and such Form of Worship as was delivered to the Christian Churches by the Apostles themselves and that they even to Death it self withstood the Romish Râ—tes and Ceremonies and that about the Year 448 the English Saxons began to possess Britany and that about 593 they having made a compleat Conquest of the Britains began to settle their Heptarchy That in 596 Gregory Bishop of Rome sent Austin the Monck into England to bring the Saxons into a Conformity to the Church of Rome For as long as the British Churches possessed the Countrey they kept themselves sound in the Faith and pure in the Worship Order and Discipline of Christ as it was delivered to them from the Apostles or their Evangelists That they were great Opposers of the Church of Rome the antient Barde Taliessyence Taliessyence in his Welsh Verses recorded by Bede and translated by Fuller in his Ecclesiastical History 1. Book doth testifie viz. Wo be to the Priest yborne That will not cleanly weed his Corne And preach his Flock among Wo be to that Shepherd I say That will not watch his Fold alway As to his Office doth belong Wo be to him that doth not keep From Romish Wolves his Sheep With Staff and Weapon strong That about the begining of the Seventh Century Austin endeavoured to reduce the Britains as well as the Saxons to a Conformity with the Church of Rome at which time the old Britains were principally in Wales where Bangor on the North and Care-Leon on the South were the two principal Seats both for Learning and Religion In Bangor was a Colledg containing 2100 Christians who dedicated themselves to the Lord to serve him in the Ministry as they became capable To whom was attributed the Name of the Monks of Bangor Yet did they no waies accord with the Popish Monks of that or the following Age For they were not reduced to any Ecclesiastical Order but were for the most part Lay-men who laboured with their Hands married and followed their Callings only some of them whose Spirits the Lord fiâ—ted and inclined to his more immediate Service devoted themselves to the study of the Scriptures and other holy Exercises in order to the work of the Ministry Who sent forth many useful Instruments Fuller Lib. 1. p. 40. Balaeus Cent. 1. c. 70. Many of whom Austin got to a Councel he kept about Worcester-shire where he propounded to them the embracing the Romish Rites and to join with him in Preaching and Administring in their way which they refused Then as Rob. Fabian Fabian in his 5th Part c. 119. fol. 125. tells us He said to them Since you will not assent to my Hests generally assent you to me specially in three things The First in your keeping Easter D◠〈◊〉 Form and Time as it is ordered The Second That you give Christendome to Children And the Third That you Preach to the Saxons as I have exhorted you And all the other debate I shall suffer you to amend and reform amongst your selves But saith he they would not thereof To whom then Austin said That if they would not take peace with their Brethren They should receive war with their Enemies And if they disdained to preach with them the way of Life to the English Nation they should suffer by their hands the revenge of Death And which Austin accomplishod accorddingly by bringing the Saxons upon them to their utter ruine And thereupon saith Fabian that Faith that had endured in Britain for near 400 Years became near extinct throughout the Land An account of the Destruction of that famous Monastery of Bangor and those worthy Christians inhabiting the same you have thus briefly from Humphrey Lloyd Humph. Lloyd the learned Welch Antiquary in his Breviary of Britain p. 70 71. as followeth In Denby Shire saith he near the Castle of Holt is seen the Rubbish and Reliques of the Monastery of Bangor while the glory of the Britains flourished In the same were 2100 Monks very well ordered and learned divided into seven parts dayly serving God amongst whom those that were simple and unlearned by their handy labour provided Meat and Drink and Apparel for the Learned and such as applied themselves to their studies and if any thing was remaining they divided it unto the Poor That place sent forth saith he many hundred of excellently well-learned Men amongst whom it also vomited forth to the World Pelagius And afterwards by the Envy and Malice of Austin that arrogant Monck and the most cruel execution of his Minister Ethelfred Those worthy Men were destroyed the whole House from the very Foundation together with their Library more precious than Gold was razed down and demolished by fire and sword And hence it is manifest that this bloody Massacres of those glorioas Witnesses of Christ did arise from their Christian Courage and Zeal against those Antichristian impositions of the Romish Church The History of Christianity amongst the Antient Waldenses Of the Wâ—â—â—â—â—ses THe other Historical Account we are to give you is that of the Waldenses that eminent and famous Christian People who have not only given so large a Testimony to the truth before treated but by the Learned Vsher and many of our Protestant-Writers are owned to have been the true Church and from whom the Protestants do derive in Opposition to the Papacy Concerning whom the better to preserve the savour of their precious Memory We shall observe in their Story this following Method viz. 1. Give you an account of their several Names they are known by in History 2. Their Original and Antiquity 3. Their excellent and worthy Conversations as testified by their greatest Enemies 4. The Progress and Success of the Gospel in their hands aâ—d the Methods thereof 5. Their 〈◊〉 it 〈◊〉 W tness against and great Sufferings under Antichrist as I have collected them out of the best Historians both of their own and others Though as to their own Records as Perin and Morland inform us the Papists have used no small industry to raze and obliterate as they have had the opportunity though in spite of their utmost malice
it thrive These worthy Confessors being found Overcomers by the Blood of the Lamb and word of their Testimony not loving their Lives unto the Death as it was experienced in the several Countries in the several Ages hereafter mentioned as at large is given you in P. Perrins Hist Viz. The Sufferings of the Waldenses Churches in Dauphine in the 12 13 14 and 15 Cent. Chap. 3. Their Sufferings in Piâ—dmont in the 14 15 16 Cent. ch 4. Their Sufferings in the Marquisate de Saluces 16 17 Cent. c. 5. Their Sufferings in the New Lands 16 Cent. c. 6. Their Sufferings in Calabria 14. and 16. Cent. c. 7. Their Sufferings in Province 12 13 14 15 16 Cent. c. 8. Their Sufferings in Bohemia 15 Cent. c. 9. Their Sufferings in Austria 14 and 15. Cent. c. 10. Their Sufferings in Germany 13 14 15. Cent. c. 11. Their Sufferings in England 12 13 Cent. c. 12. Their Sufferings in Flaunders 13 Cent. â— 13. Their Sufferings in Poland 12 14. Cent. Chap. 14. Their Sufferings in Paris 13 14. Cent. c. 15. Their Sufferings in Italy 13 14 15. Cent. Chap. 16. Their Sufferings in Dalmatia Croatia Sclavonia Constantinople Greece Philadelphia Digonicia Livonia Sarmatia Bulgaria in the 13. Cent. c. 17. Their Sufferings in Spain 13. C. c. 18. Their Sufferings by the cruel Wars managed against them by Pope Innocent the Third for eighteen Years together in conjunction with many Kings and Princes in the 13 Cent. together with other Wars carried on by other Popes and Kings of France and Spain in the 13 and 14 Cent. with the wonderful detriment that accrued also to the Enemy who lost somtimes an Hundred Thousand Men at a Siege you have largely set forth in Perrin's Hist of the Albigenses in 2 Books Their Sufferings at Merindal Cabriers by Fox p. 201. vol. 2. Their late Sufferings in our time by the Duke of Savoy in the Valleys of Piedmont 1655. is largely set forth by Sir Samuel Morland who was the Agent sent with the English Contribution Having thus finished the Historical Account of these Eminent Worthies I cannot but again remember you That this was the People that bore so great a witness for Believers and so firmly opposed Infants Baptism as by so many Arguments in the Seventh Chapter is made good to you A Postscript UPon the closing of my Papers Mr. Bunions Book in Answer to Mr. Pauls coming to hand called Differences about Baptisme no Far to Communion defending still That Churches may and ought to hold Fellowship with Unbaptised Persons I took my self concerned having briefly hinted to his former to give some short return to this also leaving his manifold Absurdities Contradictions unbrotherly Tauntings and Reflections Contemptions traducings the wisdome of Christ and his holy Appointments to be called to account by that hand that hath so well begun to reckon with him The little that I shall do herein is not to trace him in his Meanders or to answer his Reflections with Reflections but in a few things to discover how he hath darkned Counsel by words without Knowledg and whilst he pretends Brotherly love violates the very Law of Charity and under pretence of pleading for Truth introduceth hainous Error and fundamentally mistakes himself in both his Books Five of Six of which Fundamental Mistakes are here detected and which I conceive may be as full an Answer to both his Books as if Volumes wâ—re written thereto For according to the Maxime Frustra fit per plura quod fieri potest per panciora In vain we do that by much which may be done by less which therefore take as followeth viz. Mr. Bunians Fundamental Mistakes 1. Asserts Principles without Scripture to warrant them First By asserting that for a Principle and Practice in the Worship of God that hath neither footing nor Foundation in the Word of God and for which neither Precept nor Example is produced to warrant it A Presumption then which as nothing can savour more of Ignorance and Folly Isai 8.20 Jer. 8.9 so nothing more dangerous and destructive to Religion it self as Mark 7.7 8 9. Secondly 2. Positively contradicts Scripture Precepts and Practice In so positively thwarting and contradicting not only the Wisdom and Authority of Christ in his Commission who enjoynes Baptisme to be the next thing after Faith and Conversion Matth. 28.19 But the constant Practice of the Saints in obedience to it As for instance Acts 2.41 it is said Then viz. immediatly they that gladly received his Word were baptised and the same Day added and so continued in Fellowship and breaking of Bread c. Where you have the direct Order kept 1. Teaching 2. Baptizing Then 3. Church Fellowship and Breaking of Bread which is the standing Directory to the Worlds end and not Teaching Church-Fellowship and then Bâ—ptisme after So Acts 22.16 Ananias exhorts Paul after his Confession to arise and be baptised with a Why tarriest thou Though he had eaten nothing of three dayes Acts 9.9 being a Duty that admits not of Delays It was not Arise and go and break Bread with the Church but Arise and be Baptised in the first place And therefore the Jailor Act. 16.33 must after his conversion straitway yea in that same hour of the night without further delay be baptised as a thing not to be neglected for a moment And so also Cornelius in Acts 10.47 though he was Baptized so eminently with the Spirit yet must forthwith be commanded to be baptized with Water a thing by no means to be deserred as Peters words imply who upon his seeing him so filled with the Spirit saith Can any man forbid Water that these should not be Baptised c. No sure no man of Knowledg or Conscience can do it or will admit of delayes therein And the reason hereof is plain Because this was the Listing Espousing Covenanting Ingrafting Implanting Ordinance Believers being expresly said hereby to be planted into Christ Gal. 3.27 and Baptised into Christ Rom. 6.3 And which Baptizing and Planting into Christ is no other but an Orderly entring into the Visible Church or Body of Christ as so fully exprest 1 Cor. 12.12 An Order faithfully to be observed as a Fundamental Practice Heb. 6.2 which must be kept Eph. 2.21 and duly regarded 1 Cor. 11.1 2. upon the severe penalties threatned Mat. 5.19 2 Joh. 9. Act. 3.22 23. And which lies so full and clear in the Scriptures that it hath obtained an universal Consent by most that have owned the Christian Religion and in any Form professed the same whether Papists Protestants Independants Baptists In so much that Mr. Baxter himself in his plain Scripture proof p. 126. saith That if any shall be so impudent as to say it is not the meaning of Christ that Baptizing should immediatly follow Discipling they are confuted by the constant Example of Scripture So that saith he I dare say this will be out of doubt with all rational considerate impartial Christians So