be simply necessary 7 That which can neither be proved by example of Christ Iohn Baptist or any of the Apostles baptizing nor by any precept of Christ concerning the same is not essential or simply necessary to baptism but dipping or dowsing iâ— baptism can neither be proved by example c. or any precept of Christ concerning the same therefore diping or dowsing is not essential or simply necessary to baptism and indeed were there to be found in Scripture any example hereof without a precept to lay the same universally upon the Ordinance it were not binding as hath been proved from Christs administring the communion with unleavened bread after supper in an upper room to twelve men only and no women So that if that which you can never prove should be granted you that Iohn Baptist and Christs disciples did then and there baptize by dipping yet it would not follow that we ought to baptize in the like and no other manner In the infancie of the Church they had not Baptisteries or Churches as we have there was a kind of necessitie for them as they met with occasions to make use of waters as they could find them in rivers or sources wherein it cannot be proved that they dipt nor could it conclude our Antagonists pretended necessitie if it were supposed 8 Whatsoever was or is essential to baptism or simply necessary thereto is mentioned in some clear example or express precept of Christ But dipping the whole body in baptism is neither mentioned in any clear example nor any express precept of Christ therefore it is not essential or simply necessary to baptism Christ omitted nothing necessary and the holy Scriptures are able to make men wise to salvation And let our Antagonists now seriously consider what they do when they rebaptize upon that fancie that washing or sprinkling with water in the Name of the Father the Son and the holy Ghost is not true baptism CHAP. VI. Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered THE malitious Serpent ever attempting to poison or trouble these sanctuary-waters obstructing or hindering their effect lest they should heal sin-wounded souls somtimes moved Pelagius Donatus and others reviving their errors to deny the most innocent children of believers baptism sometimes he teacheth them to except against the manner of baptizing as if the vertue of the Sacrament depended on the quantitie of the element and not solely on the Ordinance and power of God working thereon sometimes he causeth deluded people to annual their baptism and in effect to renounce their faith and Christ whom they had sacramentally put on in baptism by receiving a second third or iterated baptism we read that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized every day supposing that their former baptisms were made void by any sin after committed on which fancie possibly the Novatians thought that baptism ought to be deferred to the end of their lives Auxentius the Arrian taught that baptism ought â—o be iterated the Marcionites baptized their disciples three times The Anabaptists rebaptize baptized Infants coming to age and affirm that the assuming of baptism in ripe years by those who were washed in Infancie is not â—n renâ—uncing baptism but a firmer avouching thereof according to Christs mind errors are fruitful one absurdity granted many will readily follow they think first that Infants having no present actual faith and repentance nor present use of reason to understand the Gospel preached are not as such to be baptized but until they come to years to be taught and to make profession of their faith and repentance to be kept from baptism and that so Infant-baptism is void and to be esteemed no baptism Secondly they dream that those who are not dived under water are not baptized and therefore they rebaptize them who were baptized in Infancie though that ground may often fail them because some have been baptized by immersion Now that which hath been said on our part is enough to satisfie those in those things who are not wilfully bent with Simo in the Comedian rather to erre then to be directed by any Therefore to avoid repetitions let the issue be if Infant-baptism in the name of the Father the Son and the holy Ghost either by washing sprinkling with or dipping into water be indeed a compleat and warrantable baptism according to the institution of Christ then Anabaptists rebaptizing do impiously seduce and teach simple people to renounce that baptism by which they had at least sacramentally put on Christ and thereby were re-admitted into that Church out of which can be no salvation And â—et the prudent Reader judge whom I herein refer to an impartial and serious consideration of that which hath been said which being proved the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads The Church of Christ holds that Infants of enchurched Parents or others of years converting to the faith being once sprinkled washed or dipt in the name of the Father the Son and the holy Ghost according to Christs institution ought not on any pretence to be rebaptized I say thus baptized according to the ordinance of Christ because the Samosatenians Sabellians Marcionites Arrians or the like who any wayes opposed the holy Trinity or denied any persons thereof did not baptize according to the prescript of Christ and therefore in case any of their disciples converted the true Church baptized them because the former pretended baptism was not according to the Ordinance of Christ and so no true baptism it being the peculiar prerogative of Christ to appoint the seals of his own Covenant of free Grace and mercie with man But the Anabaptists after their manner object We are regenerate not only by Baptism but also by the Word Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated and therefore so may baptism We answer 1 The word mentioned Eph. 5. 26. is that which comming to the element makes the Sacrament as Chrysostom wel interpreteth that he might sanctifie and cleanse it with the washing of water by the Word What Word saith he why this In the name of the Father of the Son and of the holy Ghost that Word which coming to the element makes the Sacrament ought not to be more repeated then the Sacrament it self because it is essential thereto 2 The regeneration of man is only one whose principal efficient cause is the holy Ghost the means or instrumental causes on Gods part are the Word and Sacraments on our part faith which the holy Ghost begetteth encreaseth and confirmeth ordinarily by those external means Therefore when they are baptized who were before regenerate by the Word as a spiritual seed they have not need of any other regeneration nor can they be twice regenerate but then baptism is to them an obsignation and confirmation of their regenerationâ— So Abraham first believed as so was regenerate and afterward was sealed
reckons up severall sorts of those whose Baptism was deferred some for sloth or insatiable desire of sinning others are not in ability to receive it either for their infancy or some sudden and violent accident disabling them so that they cannot receive this grace if they would True infants have neither ability nor will to come to Baptism nor can those though of years who are accidentally disabled they have not power though they have a will to come What is this to our deferring Infants Baptism in the Rule which in some cases may reasonably and lawfully be done As for example Suppose an infant neer some Mahumetan border were found and the parents not known we may and ought to demur But what makes this against baptizing infants of parents known to be within the Church But you say To which if we add that the parents of S. Augustine S. Hierom and St. Ambrose although they were Christian yet did they not baptize their children before they were 30 years of age it will be very considerable in the Example and of great efficacy for the destroying the supposed necessity or derivation from the Apostles This may make a formidable noyse in some vulgar ear 't is true which Mr. Homes notes pag. 188. that the opinions or practices of some few conclude no more against the generall tenet and practice of the Church then the Hills and Vallies do against the roundness of the world But to what purpose do you propose any of these examples to your clients imitation If not why inferre you them Possibly the parents of some great and excellent men might erre in such omission of duty or there might be some invincible lets or obstructions to their desires however you would not have your childrens Baptism deferred 〈◊〉 years To the particulars I say Possidonius in the life of Augustine saith that he was born of honest and Christian parents and that he received of St Ambrose Bishop of Milan both the wholesome doctrine of the Catholick Church and the Divine Sacraments But Augustine saith he believed and desired baptism from his childhood the cause of the delay thereof he putteth on a sudden great sickness and his fathers unbelief but if the parents were then Chrâ—stian when he was born and either understood not or neglected his Baptism what is this to our cause I know nothing hence following but that if so they neglected they were culpable We read of his dangerous estate while he was a Maniche and his mothers constant and importunate tears and intercession for his conversion as her sorrow for the delay thereof which at last happily obtained according to that which the Prelate answered her It cannot be that the son of those tears should perish After his conversion he seriously learned and happily taught others not to defer infant baptism as may appear by that which hath been alledged out of him As for St. Hierom they also say that both his parents were Christian and that he was diligently taught and brought up of them at home and that with Bonosus presently even in his Parents embraces and Nurses gentle language he received in Christ and presently he was instructed in the rudiments of Christian pâ—ety which very probably importeth his infant-baptisme rather then that he had any Nurses at his being 0 years old That which Erasmus who gathered his story out of other Authors after saith on Hieroms Epistle to Damasus that he would follow the faith of that Citie in which he had received the garment of Christ as the same Erasmus gives the sense in the life of Hierom proves not that he was not baptized before he was 30 years old for Hieroms words are to this sense because the Eastern Churches have rent the seamless Coat of Christ by their schismes so that it is hard there to know where the Church is therefore I thought it meet that I should consult with Peters Chaire and the faith commended by the Apostles mouth Rom. 1. thence now requiring food for my soul where long since I tooke on me the garment of Christ. What was it which he called Peters Chair What the Citie of Rome Was that faith which the Apostle commended onely there or then when Hierom wrote in all the Western Church his words concerning the Eastern Churches divisions by reason of the Arian faction and the following concerning the great distance at which Hierom being then in Syria near Antioch was make it plain that he spake of the Western Church in which he was baptized probably in oppido Stridonis where he was born not in Rome As for Erasmus's opion of his being baptized in Rome 't is grounded but upon an opinor I think saith he he meaneth it not of his Priesthood or orders And what solidity is there on these conjectures to conclude that Hieroms parents though Christian defer'd his baptism until he was 30 years old or what wil it advantage you if it were true there may be such lets to sealing as to Israel in the Wilderness and God bare with them 40 years together yet they should have circumcised the male children at eight dayes old upon a severe penalty Gen. 17. 14. an inevitable necessity varieth not the rule Concerning the last instance in Ambrose I find that his Father was Deputy or Governor of France but whether Christian or not I find nothing in Paulinus who wrote his life and you avouch no Author for that you say We read that after he was chosen Bishop of Milan after Auxentius the Arian by the joynt suffrages of the discordant parties and being though much against his own will confirmed in that charge by Valentinian the Emperor he was baptized and with the Church held Infant-baptism against Pelagius and the Donatists upon this ground Because every age is subject to sin therefore every age is fit for the Sacrament let the reader mark how this also is very considerable in the example and of what great efficacy it is for the destroying the supposed necessity or derivation from the Apostles as the pleader saith But seeing he can raise no stronger batteries against it he might more easily and certainly conclude that it will stand whether he will or no. But however saith he it is against the perpetual analogie of Christian Doctrine to baptize infants This is gallantly spoken if he could tell how to prove it or any part thereof Besides that Christ never gave any precept to baptize them c. This is his Argument all that for which Christ never gave any precept for the doing it and which neither himself nor his Apostles that appears did is against the perpetual Analogie of Christs Doctrine but Christ never gave any precept to baptize them c ergo I answer This foundredâ—Argument lame on both feet doth poorly charge 1. 'T is not true that all is against the perpetual Analogie of Christs Doctrine for which no express precept of Christ or practice
are to be excused from it we have answered in the â—oregoing paragraph if you mean from administration of infant baptism we deny your assertion and expect proof The second device you say was of Calvin and his You said before that some said infants have imputative faith and by the number you now attribute it to Calvin indeed Mr. Calvin saith as I have noted That infants are baptized into future repentance and faith which although they be not yet formed in them yet by the secret operation of the spirit the seed of either lieth hid in them and in the same chapter he saith as Paul there reasoneth That the Iews are sanctified of their parents so in another place he teacheth That the children of Christians receive the same sanctification of their fathers Also in the same chapter he saith not that I mean rashly to affirm that they be indued with the same faith which we feel in our selves or that they have at all knowledg of faith which I had rather leave in suspence c. but concerning imputative faith I find neither device nor approbation of Calvins Why did you not rather say that this device was P. Lombards who mentioneth the Imputative faith you speak of or some of the following Schoolmen Or Polydor Virgil who in his fourth book concerning the Inventors of these things cleareth Calvin from this invention saying Seeing infants by reason of their age cannot testifie their own faith as Cyprian saith it was providedâ— from the beginning that they should profess their faith by oâ—hers that aâ— anothers fault to wit Adam â—ur first parents sin was evil to them in so much that from their birth they were subject to originall sin so others endeavour might be good to them who therefore as Ambrose saith in his second book concerning the calling of the Gentiles believe and are baptized by anothers confession Or why do you not rather lay the invention hereof to Iustin Martyr who living long before any of these saith They are made worthy of the good things of Baptism by their faith who present them to be baptized The Reader may hence gather how little Calvin said for imputative faith and if he had affirmed any such thing yet how untrue it is that Calvin or any of his invented it But the pleader saith further Can an infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a man then if he had not been baptized Pag. 241. Yes caeteris paribus for though the Sacraments work not the same effect in all receivers yet Gods holy Spirit deserteth not his ordinance in the elect though for causes ever just though most unknown to us it doth not always alike shew its power in the recipient It is true that the seal and ministration of man can nothing profit where God giveth not the inward Baptism by his holy Spirit though the inward may save without the outward as hath been noted but your supposition being rightly laid concerning an elect infant baptized and so carried away you must grant that God whose election can by no means be defeated or made voyd will give and make effectuall the means to the end that is salvation whether by acquainting the party baptized with his will declared in his word preached to him or by his secret work within him if he will take him away in infancy in the adult coming to the knowledg of Gods covenant in Christ and of his own sealing in infancy it must make him more confident of his implantation into Christ then if he knew that he never had been baptized What then Must this be by vertue of baptism by water onely or the externall ministration thereof No but by the power of Gods Spirit working on his ordinance and accomplishing his own decrees do we follow your supposition dividing preaching of the word to such when they come to years from the precedent seal Truly such a strange invention were absolutely without Art without Scripture reason or authority I would say as is your argument here alledged against infant-baptism but that you call it Demonstrative and Vnanswerable but consider how to overcome before you cry victory To answer your supposition suppose that an infant were not by any habituall faith so much as disposed to any actuall belief without a new master what could this conclude more then that it is necessary to the actuall faith of an infant come to fit years that he be taught the doctrine of faith repentance c. which we constantly affirm what makes this against infant-baptism We unanimously confess and solemnly profess that the infant so soon as it shall be able to learn ought to be and shall be taught the mysteries of eternall life and salvation by Christ so your demonstration proves but a poor fallacie you utterly mistaking or willingly dissembling the question We affirm not that the Word ought to be divided from the Sacrament whereof new-born infants are capable but that the word is to be preached to them they are to be instructed in all the Rudiments of Christian Religion so soon as they shal be able to learn I only add hereto what have you said in this your so much applauded argument against infant-baptism which might not as reasonably and religiously have been urged against infant-circumcision Could they if sent into Painim-Countreys with all the terms of your supposition have been more disposed to an actual belief without a new Master yet they had and we have right to the seal of the righteousnesse of Faith not for any excellency or ability to produce any good and saving effect in our selves bâ—â— through the merits of our Saviour the free mercy of God and the right of our Fathers with whom God made his Covenant for their persons and posterity Next you say To which also this consideration may be added That if baptism be necessary to the salvation of infants upon whom is the imposition laid Concerning Baptism in generall 't is considerable which Tertullian saith The Lord himself who owed no repentance was baptized and was it not necessary to sinners his reason will reach possibly beyond his opinion to infants also except we should say with Pelagius that they are not sinners Further we say that Baptism the â—aver of regeneration is necessary to the salvation of infants yet in case of privation or impossibility they are saved by the peculiar and extraordinary goodness and providence of God So that the necessity of Baptism as hath been avowed is not absolute as if none could be saved without it but necessary on our part who are to obey the ordinance of God God is not tied to his ordinance but we are he can otherwise save but we cannot be saved in the contempt thereof God saith Tertullian hath bound faith to the necessity of Baptism therefore Cornelius and those that were with him after they were sanctified by the holy Ghost were yet baptized neither
them There appears neither act nor habit of regeneration in Infant-baptism until they be taught the Word neither any more promptitude to learn it then is in unbaptized children coming to years therefore their baptism is effectless and consequently unlawful We answer 1 The Kingdom of God cometh not with observation Luk. 17. 20. and the internal acts of the Spirit are secret for what man knoweth the things of a man save the spirit of a man which is within him 1 Cor. 2. 11. 2 If outward appearance be a good argument to the denying of internal acts and habits you might by the same medium as well conclude that Infants are not reasonable creatures Infants inspired by Gods Spirit may be said to be Believers as they are said truly to be rationals that is actuprimo non secundo and they confess and avouch the Lord in their Parents avouching of him as appeareth Deut. 26. 16 17 18. Deut. 29. 9 10 1â— 12 13 14 15. 3 It is not true that baptized Infants have no more promptitude to learn the mysteries of salvation when they come to years to be taught then other unbaptized children have caeteris paribus for the H. Ghost doth not desert his own ordinance in the Elect though for causes very just yea when most unknown to us it doth not alwayes alike shew its power as for the reprobate the seal or administration of man can nothing profit him who abuseth it and where God ever denyeth inward baptism by his holy Spirit of sanctification Reprobates who cannot be profited by baptism ought not to be baptized lest we add to their condemnation but of Infants some are such and we cannot say which of them offered to baptism is elect and which not therefore seeing we cannot distinguish them nor can they express themselves we ought not to baptize them untill they can We answer If the major proposition in this argument be universalis negans it is most false for Simon Magus and Iudas who were not profited by their baptism were yet rightly baptized If particular though granted it would conclude nothing against Infant-baptism for by the same reason they may deny baptism to persons of years for alas many of them are Reprobates Neither can any meer man distinguish between the one and the other seeing that whatever profession of faith and repentance men make 't is possible they may dissemble or fall away Now we in charitie hope the best where the contrary is not manifest and therefore deny them not baptism who doe but profess faith repentance and desire of baptism and if we can have as much charitie to innocent Infants we must also allow them baptism who being born of Christian parents are within Gods covenant of Grace And indeed the final estate of Infants or aged people being alike secret and known to God alone we must perform our ministrie respectively and leave the fruit and issue thereof to God so in preaching the Gospel the sincere Milk of the Word 1 Pet. 2. 2. we do often as it were draw out the brest like the mother of the living child 1 King 3. 20 21. to some dead in belief sins and trespasses laid in our bosome who know not who shall profit by it nor to whom it shall prove a favour of death unto death that must be left to God but we must instantly preach the Gospel When the Eunuch said to Philip Act. 8. 36 see here is water what doth let me to be baptized be answered If thou believest with all thy heart thou mayest therefore he that believeth not may not be baptized such are Infants We answer 1 It is manifest enough that Philip spake to a man who could hear and read and was then something instructed in the Gospel of Christ what doth this concern Infants 2 Infants have now as much capacitie of baptism as under the Law they had of circumcision both had faith as reason in the feed though not in the fruit and the sacrament of baptism now performeth the same to us which circumcision did to them as that was to them a sign of their receiving into the Church and people of God so is baptism to us the first mark which severeth and distinguisheth the people of God from the prophane and wicked aliens Faith ought not to be separated from the seal thereof therefore Infants who cannot actually beleeve ought not to be baptized until they can See what hath been said Obj. 12. to which we here add that this proposition is true concerning persons of years but concerneth not Infants in whom we cannot know Gods present work but in baptism the seed of faith regeneration mortification and newness of life is sowed in them and all know that precedence concludeth not separation Lastly we say that if faith and baptism must so indivisibly be united as that none may be baptized but they who do actually believe whom might our adversaries baptize or whom put by though of years If they say they profess faith there is much difference between professing and actual believing and I much fear that many will too late find as much distance between justifying faith and temptation of securitie as is between heaven and hell Such are to be baptized as confess their sins Mat. 3. 6. as gladly receive the Word Act. 2. 41. as give heed to the Word preached Act. 8. 6. but this Infants cannot do therefore they are not to be baptized We answer The affirmative may from such places be concluded Such ought to be baptized but the negative cannot therefore none but men so qualified may be baptized it no more followeth then if you should say Cornelius and those that were with him when Peter preached received the holy Ghost in the extraordinary gifts thereof therefore none but such as have received the extraordinary gifts of the holy Ghost may be baptized nay but though it wel concluded affirmatively for them that they were to be baptized it cannot conclude negatively against others that they may not be baptized who have not received such gifts If baptizing Infants be grounded on circumcision the males only must be baptized but that is not true for females also ought to be baptized We answer Here is a fallacia accidentis an arguing from the substance to the circumstance whereas baptism succeeded circumcision in substance not in every circumstance The substance was that was a seal of faith and Church-priviledge so is this that was administred to all that would join in the faith of Abraham and their children as being in Gods covenant so must it be here in that was sealed to the Covenanter the promise of grace and mercie by Christ which is alwayes one and the same so here that signified mortification and a promise on mans part of faith and obedience to God so it is here that was the inlet to Gods Church the Sacrament of initiation admission and engraffing into the Church so is baptism