believe with their Hearts to Justification nor confess with their Mouths to Salvation p. 516. This Controversie he managed with much furious Zeal against the Pelagians in the African Councils And so inordinate was he herein that in his 23d Epist to Boniface he holds forth such a certainty of Regeneration by it that he not onely puts Regeneration for Baptism but also makes no Question of the Regeneration of Infants Baptism to cure Diseases though they that brought them did not bring them with that Faith that they might be regenerated but only to procure health to their Bodies a custom it seems they had to bring persons to be baptized for Cure Justifying thereby such a prophane Use thereof as that of Athanasius A School-boy baptized in sport confirmed by a Bishop who baptized a Boy in sport playing the Bishop amongst his School-fellows which was confirmed notwithstanding to be good Baptism by the Bishop of Alexandria And again in his 7th Tom. Lib. 1. c. 27. asserts to the same purpose That all baptized Infants are Believers and that the unbaptized are Unbelievers saying Who knows not that to Infants to believe is to be baptized not to believe is not to be baptized All the foolish ridiculous Ceremonies called the Romish Baptismal Rites before mentioned were owned and practised by Austin and others in this Century with this addition viz. That the Lord's Supper was given to the baptized Infants Lord's Supper given to Infants as Austin in his 107 Epistle saith where he holds a like necessity of their receiving that Sacrament with that of Baptism from Joh. 6.53 wherein he was also so earnest that he boldly saith in vain do we promise Infants Salvation without it Thus far Austin In the next place before we leave this Century The Character of Pope Innocent 1. I think it will not be amiss to give some little account of this Pope Innocenitus our first confirmer and imposer of Infants Baptism of whom it may sâ— truly be said that he was one that changed Times and Laws and that sate himself in the Temple of God as God As we find it recorded by the Magdiburg Cen. 5. page 1228. viz. He set up the Vniversal Bishoprick That he most strenuously laboured for the Universal Bishoprick and Supremacy over all Churches as appears say they in all his Epistles designing to bring the Determiation of all Principal Ecclesiastical Causes into that See especially in his Epistle to Victoricum and Decentium whereby say they it was manifest that the mistery of Iniquity 2 Thes 2. did gradually get Ground and increase Who was say they a great Establisher of humane Traditions Gave Divine honour to the Popedome and who blasphemously attribuâ—ed divine Honour to the Pâ—pedom as appears in that Epistle to Victoricum It was he that made Conâ—irmation a Sacrament made Confirm a Sacrament and confined it only to the Bishops to lay hands on Baptised Infants 1230. It was he also forbad Priests Marriages 1231. Forbad Marriage and Damned the Nunnes if they married That also forbad Marriage to any that by due Divorce put away their Wives that also instituted many of the Jewish and Pagan Laws as appears say they in his Book de Pontiff And it was he that to witness his Supremacy did excommunicate the Emperour Arcadius and the Empress Eudoxia and all his Ecclesiasticks that had their hands in the Banishing of John Chrysostom 662. 663. Excommunicated the Emp. Arcadius c. It was he that first appointed that the Eucharist should be given to Young Children so soon as they were baptised Ordained the Eucharist to Children after Bapt. a Custâ—m that continued several Hundred Years after And as head of the Anti-Christian race was the first sayth Socrates Lib. 7.19 Expelled the Novatians That expell'd the Novations from Rome that famous worthy Church and People Concerning whom we shall conclude with what the Magdiburgs say in their Epistle to this 5. Cent. To Ericus King of Sweden That it might then be understood that Rome that had heretofore Governed the world was now made the very Seat of Antichrist And again that the Spirit of Antichrist did then manâ—festly begin to spread it self by the Bishop of Rome lifting up himself in Supremacy above all other Bâ—shops and Churches And this was that Innocent who was the first great Patron and Imposer of this Innovation and was it not excellent Service think you for Austin to play the Game into the hand of such a vile Wretch CENT VI. The Councel of Gerunden in Spain held about 520. Ordained Gerunden Canon That young Children from their Mothers womb be baptised The Councel of Bracarense 572 and the Council of Vivense ordained the very same Vossus de Bapt. 179. Tee Maris Canon The Councel of Marisconenses held 580. Ordained That the Baptism of Ehildren should be at Easter except necessity hindred Magd. Cent. 6. 613. P. Greg. Dâ—cretal Pope Greg. the Great Lib 3. Ep. 4. ad Boniface-dist 4 de Consec Let all young Children be Baptised as they ought to be according to the Tradition of the Fathers Who gave Instruction to his Legat Austin to give Christendom to Children when he sent him into Britain which you may Read at large in the Book of Martyrs Justinian the Emperor who reigned 530 Ordained The Decree of the Emperor Justinion That Children should be admitted to Baptism and that those that were come to their full growth shal be taught before they be baptised Novel Institute 444. Justinus the Emperor who Reigned 570. Ordained That it séemed him good that when the Samaritans that desire the unspotted Baptism that they for the space of two years together be Instructed in the Faith and the holy Scriptures and that upon their Repentance they be admitted thereto But as concerning the Children which in regard of their years cannot Receive Divine Doctrine they shall without delay be made worthy or pertakers of Baptism That Gossips were appointed to all that were Baptised as saith Paulus Diaconus Lib. 16 in Justiniano And that it was the Custom when the Children of Princes and Potentates were Baptised that Bishops should be the Gossips Magd. Cent. 6. 332. Maxentius Maxentius saith that Children are not only adopted into a State of Sonship but have the Remission of all Sin by Baptism Cent. 6. p. 227. All the forementioned Superstitions of the Romish Baptismal Rites were in use in this Age with this addition Riâ—iculous Ceremoâ—ies That lâ—ghted Tapors were to be put into the hands of the Baptised p. 332. The Temples or Churches Altars and Reliques in their Dedications were Christined by Sprinkling the Water of Conjuration upon them p. 369. The Vncleanness and Murders found in Monastries In this Cent we meet with a dreadful piece of Infants Baptism viz. the Heads of 6000 Infants that had been murdered and buried in a Warren near a Monastry as Testâ—fied by Udulricus to
for God and the Shoulders anointed to be inabled to bear God's burden After Baptism the Neck must be anoynted with Chrisme that the mind may be better disposed for God and holy contemplation which by Chrism is signified being made of shining Oile and healing sovereign Balsome They must be endewed with white Garments to hold forth that Innocency which is received in Baptism as well as the Glory which they are to pertake of at the Resurrection And a burning Taper put into the hand that the Word of God may be a light to his Feet Gulielmus saith That as to the form of Baptism the Virgin Mary A blasphemous addition is to be added to the Father Son and Holy Spirit viz. I Baptize thee in the name of the Omnipotent Father Son and Holy Spirit and the blessed Virgin Mary 419. Thom. saith there are seven Sacraments 7 Sacraments viz. Baptism Confirmation Eucharist Penance Extream-Vnction Order and Matrimony Two whereof viz. Baptism and the Eucharist were instituted by Christ and the other five by the Apostles as Alexander 406. Which seven Sacraments were after confirmed by the Councel of Trent with Anathema to those who should deny them When and by whom Tyths first granted Pope Gregory X. was the first in Anno 1271. granted Tythes to the Churches Those that opposed and witnessed against Infants Baptism and other Popish Superstitions in this Age were the Albigenses and Aumionenses Magdeburg Cent. 13. P. 554 c. CENT 14 15 16 17. That the Baptizing of Infants with all the Rites and Ceremonies still continued especially in the Romish Church we need not question when we read the Canons of the Council of Trent which was called on purpose as to establish their old Superstitions and Idolatries so to suppress the Light and Truth that especially did shine in the Empire In which Council which ended 1564. we have the following Canons The Canons of the Council of Trent about Inf. Bapt. In the 5th Session about Original Sin in the 4th Canon It was Decreed That they who shall deny Baptisme to young Children from their Mothers Womb for the taking away Original Sin Let them be accursed Os 16 Cent. c. 60 380. In the 7th Session about Baptism in the 13 Canon It was Decreed That whosoever puts not young baptised Children amongst the faithful or saith they must be re-baptised at the years of discretion or that it is better to omit their vaptism till then Let them be accursed And in the 14 Canon It was decreed That whosoever shall say that baptised Children when they come to Age ought not to be enjoyned to ratifie the promise made in their name but to be left to their will if they refuse Not compelling them to Christian life but denying them other Ordinances Let them be accursed In the 3 Canons about Confirmation it was Decreed That whosoever said It was an idle Ceremony not a Sacrament properly or that it was formerly used that Children might give an account of their faith 2. That to give vertue to Chrysome was tâ— wrong the Holy Spirit 3. Thaâ— every simple Priest is the ordinary Minister for confirmation and not thâ— Bishop only Let them be accursed Os 16 Cent. pag. 417. And as a standing Rule to justifie themselves in their Determinations they conclude and Decree A blasphemous Decree That their Traditions should bâ— observed Pari Pietatis affectu with the same pious affection with the Holy Scriptures Charl. V. his Interim In that Instrument called the Interim That Decretal of Charles the Fifth made till the Councels Canonâ— could be perfected it was determined That young Children by the faith and confession of the Sureties should be Baptised And that all Ancient Ceremonies that pertained to the Sacrament 〈◊〉 Baptisme should be continued as Exorcisme Chrysme c. Osiander p. 482. Among the many Aâ—â—â—christian oppressions the Princes of Germany exhibited to the Pope from their Convention of Norimberg they complained oâ— that of baptizing Bells wherein they say The Suffragans have invented Baptizing of Bells complained of by the Princes of Germany that no other but only themselves may Baptize Bells for the Lay-people Whereby the simple people upon their affirmation do believe That such Bells so baptized will drive away evil Spirits and Tempests Whereupon a great number of God-fathers are appointed especially such as are rich which at the time of the baptizing holding the Rope wherewithal the Bell is tyed the Suffragan speaking before them as is accustomed in the baptizing of young Children they altogether do answer and give the name to the Bell the Bell having a new name put upon it as is accustomed to be done to the Christians after this they go to sumptuous Feasts whereunto also the Gossips are bidden that thereby they may give the greater reward to the Suffragans their Chaplins and Miâ—â—sters whereby it happeneth oft-times that even in a small Village an hundred Florins are consumed in such Cristenings which is not only superstitious but contrary to Christian Religion a seducing of the simple People and meer Extortion Wherefore such wicked unlawful things are to be abolished Fox's Acts and Monum 990. Pius the Fifth baptized the Duke of Alva 's Standard Standard Baptized and called it Margaret Dr. Morison de Depra Bel. p. 24. The German Protestants about Infants-Baptism Luther August Confessâ—oÌ„ The Lutherans in their Augustan Confession made 1530. do declare That Baptism is necessary to Salvation That Gods Grace is conferred thereby That Children ought to be baptised who by Baptism are dedicated and received into the grace and favour of God condemning the Anabaptists who deny Baptism to Children and who affirm that Children without Baptism may be saved Osiand 16 Cent. p. 153. In the Smalkald Articles 1536. the Lutherans say In the Smalkald Articles Concerning Infants we teach that they are to be baptized For inasmuch as they do belong to the promised Redemption made by Iesus Ehrist the Church ought to baptize and to declare the promise to them Osiand Cent. 16. p. 278. In the Conference betwixt the Calvinists and Lutherans at Mumpelgartens 1529. In the Conference at Mumpelgart It was agreed that Baptisme came in the room of Circumcision and that the Children of the Christians are to be Baptized Osiand Cent. 16. 1020. Though about the Ground of Baptizing them they differed The Lutherans affirming that they had a proper and peculiar Faith to intitle them thereto The Calvinists asserting they had none but ought to be baptized by vertue of the Faith of the Parent in Covenant In the Book of Concord In the Book of Concord 1580. by the Lutherans They agree that the Tenets of the Anabaptists are to be renounced that say Infants are not to be baptized because they have no use of reason Osiand 16 Cent. p. 254. The English Protestants about Infants Baptism In the Reformation begun in Edward the Sixth time In the
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
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
made in Baptisme each ones own free choise is shewed from which Canon saith he Balsamon and Zoncras do infer that an Infant cannot be baptized because it hath no power to confess or choose the Divine Baptisme Dr. Taylor Dr. Tayl upon mentioning the Canon p. 238. saith It speaks Reason and it intimates a practice which was absolutely universal in the Church of interrogating the Catechemeni concerning the Articles of their Creed which is one Argument that either they did not admit Infants to Baptisme or that they did prevaricate egregiously in asking questions of them who themselves knew were not capable of giving answers And in farther assurance and confirmation of this great truth you have most remarkable Instances of several of the Most eminent Persons of this Century that were not baptized till aged though the Offspring of believing Parents viz. Basil Gregory Nazianzen Ambrose Chrysostome Ierom Austin Nectarius Constantine Theodosius c. and for proof whereof take the following Authorities Osiander Cent 4. l. 3. c. 42. 371. Basil baptized aged saith That Basil the great Bishop of Caesaria the Son of Basil Bishop of Nisen and his Wife Eumele whose Grandfather was a Martyr under the persecution of Maximinus was tenderly educated like a second Timothy under his gratious Mother became a learned man and great Preacher and after Baptized in Jordan by Maximinus the Bishop as he saith is declared by Vincentius in speculo and for which Story he also quotes Socrates l. 4. c. 26. Sozam l. 6. c. 34. Magd. Cent. 4. c. 10. p. 939. Gregory Nazian baptized after 20. years old Osiander Cent 4. l. 3. c. 43. p. 380. Tells us That Gregory Nazianzen was the Son of Gregory Bishop of Nazianzen by his Wife Nonna a very pious holy Woman and instructed this her Son as Hannah of old did Samuel who in the 20th Year of his age was baptized Hugo Grotius Anot. in Mat. 19.14 saith It was no small Evidence that Baptisme of Infants many hundred years was not ordinary in the Greek Church because not only Constantine the great Constantine baptized aged the Son of Helena a zealous Christian was not baptized till aged But also Gregory Nazianzen who was the Son of a Christian Bishop and brought up long by him was not baptized till he came to years as is saith he related in his Life Paulinus in vita Ambrosi saith That Ambrose Ambrose baptized after Bishop of Milan born of Christian Parents his fathers name was Ambrose and his Mothers Marcelina remained instructed in the Faith unbaptized till he was chosen Bishop of Millan as which time he received Baptisme Hugo Grotius farther upon Mot. 19. Chrâ—sost Baptized at 21. tells us That Chrysostome was born of Christian Parents and educated by Miletius a Bishop was not baptized till past 21. years who adds farther That many of the Greeks in every age unto this day do keep the custom of deferring the Baptisme of little ones till they could themselves make a Confession of their faith Erasmus in Vita Hieronimi Jerom Baptized in his 30. year Testifies That Jerom born in the City of Strydon of Christian Parents and brought up in the Christian Religion was baptized at Rome in the 30th year of his age Walafridus Strabo who lived about 840. in his Book de Reb. Eccles Cap. 26. saith That in the first times the Grace of Baptisme was wont to be given to them only who were come to that integrity of mind and body that they could know and understand what profit was to be gotten by Bapâ—iâ—me what was to be confessed and believed Austin Baptized about the 30th year of his Age. what lastly was to be observed by them that are new born in Christ and confirms it by Austins own Confession of himself continuing a Catachumenus long afore Baptized But afterwards Christians understanding Original sin and least their Children should perish without any means of Grace had them he saith Baptized to the decree of the Council of Affrica and then adds how God-fathers and God-mothers were invented and the superstitious and impious consequent of it c. Nauclerus Generat 14. An. 391. saith Austin the Son of the virtuous Monica being instructed in the faith was baptized when he was about 30. years of age Vossins de Baptismo Pag. 106. saith That Nectarius was made Bishop of Constantinople before he was baptized Historia Tripartita Lib. 1. affirmeth That Theodosius the Emperor Theodosius baptized aged born in Spain his Parents being both Christians was even from his youth instructed and educated in the faith who falling sick at Thessalonica was by Achalio baptized and thereupon recovered of his sickness Mounsieur Daille the learned French man a great searcher into Antiquity in his Book called theVse of the fathers saith In ancient times they often deferred the Baptisme of Infants as appeareth by the History of Constantine the great Constantinus Theodosiâ—s Valentinian Gracian and in St. Ambrose and also by the Orations of Greg. Nazianzen and St. Basil on this subject and some of the Fathers have been of opinion that it is sit it should be deferred but whence is it saith he that the very mentioning hereof is scarce to be endured at this day Lib. 2. P. 149. Dr. Field Dr. Field on the Church P. 729. saith That very many that were born of Christian Parents besides thos that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops before they were baptized Beatus Rhenanus B. Rhen. in Anot. sup Tert. saith That the old Custom was that those that were come to their full growth were baptized with the Bath of Regeneration which Custom saith he was observed till the time of Charles the great and Lodwick Emperours as by the Statutes by theâ—â— established appeared c. Mr. Den Mr. Den. besides the former Instances of the Children of Christian Parents not baptized till aged adds Pancratiâ—â— Pontius Nazarius Tecia Laigerus and Erasma Tusca Dr. Tayl. Dr. Jerom Taylor in his Lib Proph. P. 239. affirms out of an Antiquity That the Parents of Austin Jerom and Ambrose although Christians did not baptize their Children till they were 30. years of Age and that it will be very considerable in the example and of great efficacy for destroying the supposed necessity of derivation of Infants Baptisme from the Apostles Dr. B. Letter Dr. B. late Dr. of the Chair a person of great learning and eminency hath these words in a Letter I have seen in Print viz. I do believe and know that there is neither Precept nor Example in Scripture for Pedobaptisme nor any just evidence for it for above 200 years after Christ that Tertullian condemns it as an unwarrantable Custom and Nazianzen a good while after him dislikes it too sure I am that in the primitive times they were Chatacumeni then Illuminati or Baptizati and that not only Pagans and Children
what profit was to be gotten by Baptisme what is to be confest and believed what lastly is to be observed by them that are new born in Christ and confirms it by Austins own confession of himself continuing a Chatachnmenus long before Baptisme But afterwards understanding Original sin and least their Children should perish without any means of Grace had them he saith baptized according to the Councel of Affrica c. CENTURY X. Auslbert AVslbertus saith That the faithful are born not of blood but of God viz. of the Word of God Preached and of the Baptisme of God duly administred by which Sacraments saith he Gods Children are begotten Cent. 10 p. 186 Smarag Smaragdo on Mat 28. First men are to be taught in the faith then after to be baptized therein for it is not enough that the body is baptized but that the Soul first by faith receive the truth thereof p. 187. Theophi Theophilact saith Whoever are truly baptized into Christ have put on Christ p. 189. CENTURY XI ANselme saith That believers are baptized into the death of Christ that believing his death and conforming thereto may as dying with him live also with him Cent. 11. p. 169. Anselme And again The Baptisme of Christ is the washing in Water into the Word of life take away either Water or Word Baptisme ceaseth p. 116. And again Whoever is baptized hath Heaven opened to him and knows God is there above ready to receive him which as by the Steps of a Ladder he must from his Baptisme ascend to him for as Solomon saith The way of life is above to the wise p. 160 170. Algerus Algerus saith As Water extinguisheth cleanseth and whitneth above other Liquors so in Baptismal Water fleshly lusts are quenched sin both Original and Actual washed away and white Innocency thereby begotten and so whilst the Image of the Heavenly father is reformed the Sons of Adoption are begotten CENTURY XII RVpertus Rupertus saith That they who do believe and make confession thereof are to be Baptized Cent. 12. p. 597. And again in his 4th Book of Divine Offices Cap. 18. saith That in former times the Custom of the primitive Churches was that they administred not the Sacrament of Regeneration but only at the feast of Easter and Pentecost and all the Children of the Church which throughout the whole year through the Word were moved when Easter came gave up their names and were the following days till Pentecost instructed in the Rules of faith rehearsing the same and by their Baptisme and dying thus with Christ rose again with him Johannes Bohemius Bohemius Lib. 2. de Gent. moribus It was in times past saith he the Custom to administer Baptisme only to those that were instructed in the faith and seven times in the week before Easter and Pentecost Catechised but afterwards when it was thought and adjudged needful to Eternal life to be baptizeed It was ordained that new born Children should be baptized and God-fathers were appointed who should make Confession and renounce the Devil on their behalf Rupertus Rupertus again saith That many who are baptized with Water are not renewed in the Spirit of their minds have not put off the old man and his deeds as if he was drowned in the Water and the new man really put on in his 3. Book upon the second of John And again That the visible Baptisme of Water may confer but that in which the virtue of Baptisme doth consist we cannot p 598. Peter Lumbard P. Lumb saith That the Reason why Baptisme was instituted was that the mind might be changed that the man who by sin was made old by Grace might be renewed And that Believers who are baptized in faith receive both the Sacrament and the thing but they who have not faith may receive the Sacrament but not the thing intended in the Sacrament p. 529. Albertus Magnus Albert. Magnus saith That the Laver of Regeneration is not proper but to the Illuminated and Called who can draw virtue from the Death and Resurrection of Christ Cent. 13. 413. And again That Baptisme is Christs Seal wherewith he seals Believers and that where Regeneration is there the sanctifying power of the Spirit operates with the Water 414. And again That Baptisme works to Salvation in those that are Regenerate but not in those that are not Regenerate p. 425. Thomas Aquinus Th. Aqui saith That in Baptisme God works inwardly as he dispenseth outwardly there is not only a consignatioâ— of the Soul but the Body because the whole man by Baptisme is dedicated to God for by Baptisme we die to the life of sin and begin to live a new life of Grace d. 424. And again In Baptisme there is a four fold purification viz. â—y the Word by the Spirit by the Blood of Christ and by baptismal Grace viz. Repentance Faith and Mortification fetcht from Christs Death p. 425. Alexander Bonaventure Aegedius and other learned men of this Age spake also after the same manner in â—ustification of Believers Baptisme CENTURY 14 15 16 17. THough the Magdiburgeâ—stan History reach no farther then the end of the 13th Century yet we do find than both the Principal and practice thereof was owned by many of the learned downwards in the rest of the Centuries Ludovicus Vives L. Vives saith That they continued to baptize the Adult even in Italy in his dayes in his Comment upon August l. 1. c. 26. Bellarm. And Bellarmine himself tells us in his Book de bon Operib l. 2. c. 17. That amongst the Lutherans the Custom of Baptizing the Catachumens and absolving the penitent at Easter is abolished whereas amongst the Catholicks but especially in the City of Rome there is no year wherein great multitudes are not baptized whereby a relick and footstep of Truth may appear even in Rome it self Grotius Grotius saith That in every age many of the Greeks unto this day keep the Custom of deferring the Baptisme to little ones till they could themselves make a Confession of their faith and the Armenians are confest by Heylin in his Microcos 573. to defer Baptisme of Children till they be of grown years Zwinglius Zwingli in his Book of Articles Art 18. In the old time saith the Children were openly instructed who when they came to understanding were called Catachumens that is such as are instructed in the Word of Salvation and when they had imprinted the faith in their Hearts and made confession thereof with their mouths they were admitted to Baptisme and this Cuâ—tom saith he of teaching I wish it were in use in our time Luther Luther In times past it was thus saith he that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith knew how to rehearse the same Bullinger in his house Book 48. Sermon Bulling upon these words God
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
Elder when they learn when they are taught why they come let them be made Christians when they can know Christ Secondly From the weightiness of the Ordinance which ought not to be trifled with For saith he they that do understand the weight of Baptisme will rather fear the attaining it then the deferring it Thirdly From the sinfulness of such a Practice So rashly saith he to give such Holy things to Dogs and to cast such Pearls before Swine and so headily to partake of other mens sins Fourthly From the absurdity of it To refuse to commit Earthly and Secular things to their trust by reason of their incapacity and yet to commit to and intrust them with Heavenly and Spiritual things Fifthly From the folly of exposing of Witnesses Who by death may not only frustrate their Promises but be disappointed through the evil disposition of them they so largely undertake for Mag. Cen. 3. c 6. 125. Sixthly From the consideration that the Adult were the only proper Subjects of Baptisme because saith he Fasting Confession Prayer Profession Renouncing the Devill and 〈◊〉 Works is called for from them Coron Mil. 124. The Witness Born by the Donatists THe second we shall mention is the Witness that the Novations and Donatists gave against it 2. Novations Donatists Austin as Austins 3. and 4. Books against the Donatists doth demonstrate wherein he manageth the Argument for Infants Baptisme against them with great zeal enforcing it by several Arguments but especially from Apostolical Tradition and cursing with great bitterness they that should not embrace it And therefore Osiander Osiander in his Epit. Gen. 16. P. 175. saith That our modern Anabaptists were the same with the Donatists of old And Fuller Fuller in his Ecclesiastical History l. 5. p. 229. saith That the Anabaptists are the Donatists new dipt And in farther Confirmation thereof Pope Innocent I. the first Institutor and Imposer of Infants Baptisme did banish thâ—â— People called Cathâ—ri out of Rome as Socrates Socrates l. 7. c. 9. We put the Donatists and Novations together because they did so well agree in Principle Cryspin as Cryspins French Hist P. 17. out of Albaspinaus upon Optat. Milevitanus Observat 20. telleth us saying That they hold together in the following things viz. First For purity of Church Members by offering that 〈◊〉 ought to be admitted into Churches but such as were visibly true Believers and reâ—â— Saints Secondly For the purity of Church-Discipline as the Application of Church Censures and keeping out such as had Apostatised or scandalously sinned Thirdly They both agreed in asserting the Power Rights and Priviledges of particular Churches against Antichristian incroachments of Presbiters Bishops and Synods Fourthly That they baptized again those whose first Baptisme they had ground to doubt Eckbert Eckbertus and Emericus two great opposers of the Waldenses for denying Baptisme to Children as afterwards you 'l find do assert That the new Cathari or Puritans which they called the Waldenses do conform to the Doctrine and manners of the old Cathari viz. the Nâ—vations And Paul Perin Perin in hâ—s History of the Waldenses tells us That the Fratricelli or little Brethren another name given to the Waldenses were time out of mind in Italy and Dalmatia and were the Offspring of the Novations persecuted and driven from Rome about 400. and why for their purity in Communion were also called Cathari And as for Cassanders Reason in his Epistle to the D. of Cleve why the Donatists did not disown Infants Baptisme mentioned also by Mr. Gâ—bbâ—t I conceive hath no weight at all in it viz. because the 6 Council of Carthage decreed That all that returned from the Dâ—natâ—â—â—s should be received â—â—to the Catholick Church without Rebaptisation thâ—â—gh â—aptized in Infancy which is bâ—◠〈◊〉 supposition at â—â—st that they might be baptized in Infancy oâ— they might not and câ—â— signifie nothing against all the former Evideâ—â—â—â— â—bjeâ—â—s But the Nâ—vations and Doâ—â—â—isâ—s were by Popes and Councels adjudged and dealt with as Hereticks Answ So were the Waldenses as you 'l hear none more and so have â—een the Christians in all aâ—es therefore all that have heen so Censured ought not so to be esteemed Paul himself tells us That in the way they called Heresie so worshiped be the God of his Fathers And indeed what part of the purest Gospel way and worship has escaped this Censure Neither doth is follow if Christians should erre or mistake themselves in some things that therefore they must be rejected as Hereticks in others I could enumerate several gross errors and mistakes of Austin himself their great opposer as they are â—â—corded amongst his Navi mâ—st be therefore be esteemed 〈◊〉 Heretick But as to the Novaâ—â—us and Dâ—natists so much one in principle and praâ—tiâ—e however adjudged by Popes and Councils I 〈◊〉 find they 〈◊〉 other then a very Holy Peoplâ— â—â—â—â—cially the Novations whose great Crime was that they prest after purity in worship and to separate 〈◊〉 you have heard from Antichristian defilement therefore called Puritans or Cathari concerning whom Socrates Scholastious speaks so honourably and so largely vindicates from the Calumnies cast upon them defending them to be a holy zealous sincere faithfull People The Witness born by the Ancient Britains THe next we shall mention 3. Britains is that witness we find born by the Old Britains of whose Antiquity and Purity in Christianity you have a more particular account in the following History who having as you will find received the Christian Doctrine and Worship from the Apostles time did entirely keep thereto cleaving to the Scriptures utterly renouncing all Romish Traditions and Superstitions especially the Remains of them that after the Roman and Saxon invasions inhabited Wales to whom Austin the Monk the â—â—gate of Pope Gregory about the year 604. did address in two Assemblies that he procured upon the Borders of Wales to engage them as he had done many of the Saxons to embrace the Romish Rites especially in Christening Children and keeping Easter But in as much as they utterly refused to be seduced by him therein he not only threatned their ruine but accomplished the same in a short time after Concerning which Mr. Fox Fox in his Martyrology P. 153 154. 1. Part tells us That Austin having charged them to Preach with him to the English and that they should among themselves form certain Rites and Vsages in theer Church especially for keeping their Easter Tide and Baptizing after the manner of Rome and for which he quotes Bede Polichron Huntingdon Jornalenses and Jeff Monmouth and Fabian Fabian 5. Part Ch. 119. c. Fabian expresseth himself thus Fol. 125. Part 5. viz. Then he said to them since you will not assent to my Hosts generally assent you to me especially in that things The first is that you keep Easter iâ— dâ—â— form and time as it is Ordained The second that you give Christendome tâ—
Children And the third that you Preach to the Saxons as I have iâ— hâ—â—â—â—ed you And all the other debate I shall sâ—ffer you to amend and reform amongst your selves but saith he they would not thereof To whom then Austin spake and 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 accomplisheth accordingly by bringing the Saxons upon them to their utter ruine as you will hear afterwards at large And thereupon saith Fabian That Faith that had endured in Britain for near 400 years became near eâ—tiâ—â—â— through all the Land And that the Churches in Britain did oppose the baptizing of Infants and assert and practice that of Believers is farther manifest by these following Arguments 1. Because as you 'l find in the Historâ— that they received the Scriptures thâ— Câ—â—istiaâ— Faith Doctrine and Discipline from the Apostles and Aâ—â—â—tick Churches who had no such thinges the baptizing of Infants amongst them as you have largely heard 2. Because it appears they so fully prâ—â—ed and faithfully adhered to the Scriptures both for Doctrine and Discipline wherein no such thing is to be found as also you have understood and as is confest 3. Because they did so vehemently reject Humane Traditions in the Worship of God especially all Romish Innovations Rites and Ceremonies this 〈◊〉 before undeniably appearing to couâ—e from Romes Ordination and Imposition 4. Because Constantine the Great the Son of Constance and the famous Helena both eminent Christians born in Britain in the year 305. was not baptized till he was aged as before a clear proof that the Christians in Britain in those days did not baptize their Children 5. Because of the Correspondency and Vnity that were betwixt the French Christians after called the Waldenses and them who had Colledges like them communicated in the Ministry with them both in preaching and baptizing viz. Germanus and Lupuâ— two famous French Men sent for to help against the Pelagian Herisie who were not only usefull and serviceable to suppress that error but were Instrumental to convert many and did Baptiâ—e great Multitudes amongst them upon confession of Faith in the River Allin near Chester And lastly another Argument why they did not baptize Children in Britain because Austin himself the Romish Emissary was himself so raw and ignorant in the Rite when he came best into Britain as appears by that Question which he amongst others writ from thence to Pope Gregory to be resolved in viz. how long the baptizing of a Child might be deferr'd there being no danger of death in his 10th Interogatory Ex decreto Greg. 1. Lib. Concil Thâ—â— 2. The Witness born by the Waldenses 4. Waldenses THe next we shall produce is the most eminent Testimony that was born by the Waldenses those French Christians who are so very famous in Story for the defence of the Gospel against Antichristian Usurpations that the learned Vsher in his Book of the state and succession of the Christiâ—â— Church doth trace its succession through them in a distinction from and opposition to that of the Papacy the Romish Church and who amongst other of Christs Ordinances that they defended and witnessed too to death and banishment and bonds that of Baptizing Believers in opposition to that of Infants was you 'l find by plentifull Evidence none of the least Leaving the History of this famous People as to the Names they are known by in Story their Original Growth Excellency and Suffering till the Conclusion we proceed to demonstrate to you what witness they gave unto this great truth in the â—articulars following viz. 1. In their publick Confession of â—aith 2. In the particular Witness that some of their principal men bare thereto 3. In the more general Witness born by the Body of the People as appears by Decrees of Councils the Decretal Pâ—â—stlâ—â— and General Edicts given forth against the whole Party for the 〈◊〉 4. In the Footsteps that we find thereof in the several Countries where they have heretofore Imprinted the same The first is the Witness we find hereof in their publick Confessions of Faith viz. 1. In their Confessions of Faith P. Perin IN their Ancient Confession of Faith bearing Date 1120. Article 1â—â— They say we acknowledge no other Sacraments but Baptisme and the Supper of the Lord P. Perin 87. And in Article 28. of another Confession That God doth not only instruâ—â— us by his word but has also Ordaineâ— certain Sacraments to be joyned with it as a means to unite us unto and to make us partakers of his benefits and that there are only two of them belonging in Common to all the Members of the Chuâ—ch under the New Testament viz. Baptisme and the Supper of the Lord Morland 1. B. Ch. 4. 67. And in another very Ancient Confession of Faith Article 7. We do believe that in the Sacrament of Baptisme Water is the Visible and External Sign which reprâ—sents unto us that which by the Invisible virtue of God operating is within 〈◊〉 viz. The Renovation of the Spirit 〈◊〉 the mortification of our Members in 〈◊〉 Christ by which also we are received into the holy Congregation of the 〈◊〉 of God there protesting and declaring openly our Faith and amendment 〈◊〉 Life P. Perin P. 89. Vignier Vignier in his Ecclesiastical History 〈◊〉 They expreslâ— declare to receive 〈◊〉 Canon of the Old and New Testaâ—ent and to reject all Doctrines which â—re not their foundations in it or are 〈◊〉 any thing contrary unto it Therefore all the Traditions and Ceremonies of the Church of Rome they condemn and aboâ—inate saying she is a Den of Thieves â—â—d the Apocaliptical Harlot Usher P. 374. And in their Ancient Confession Article 11d We esteem for an abomination and as Antichristian all Humane Inventions as a trouble and prejudice to the liberty of the Spirit and in their Ancient Catechisme you have these further Principles about Tradition and Humane Inventions as you find them in P. Perin de Doct. de Vaud Liv. 1. 168 169. When Humane Traditions are observed for Gods Ordinances then is he worshiped in vain as the Prophet 〈◊〉 affirmeth Ch. 19. And our Saviâ—â—â— himself alledgeth Mat. 19. And whiâ—â— done when Grace is attributed on the Bâ—â—â—â—â—â—al Ceremonies and Persons enjoyned to partake of Sacraments withâ—â—â— Faith and Truth But the Lord chargeth his to take heâ—â— of such false Prophets to separate avoid and withdraw from them Mat. 16 â—â— to the 23. Psal 26.5 2 Cor. 6 1â— 2 Thes Rev. 18. And In their Ancient Treatise concernâ—â—â— Antichrist Writ 1120. They say thâ—◠〈◊〉 attributes the Regeneration of the 〈◊〉 Spirit unto the â—â—ad outward wâ—â— Baptizing Children into their Faith 〈◊〉 teaching that thereby Baptisme and Râ—generation must be had grounding theâ—â—in all his Christianity which
following Canon viz. To damn that Heresie Alex III Turonensian Canon that had so infected as a Canker all those parts about Gascogne requiring the Clergy of every sort to give their utmost diligence to detect and suppress it and to require all upon penalty of Excommunication not only to refuse harbouring of them but to avoid all civil Communion and Converse with them and if taken by any Catholick Princes that they be Imprisoned and their Goods and Estates confiscated And in as much as multitudes under preâ—ence of sojourning together in one Mansion house which was very much the Custom of the Waldenses to do do under that Colour carry on their Errors in such Cohabitations that all such Conventicles should deligently be searched out and if found to be proceeded with by Canonical severity And further the said Dr. Vsher tells us out of Hovedens Annals fol. 319. Hoved. That the said Pope Alexander III. did 〈◊〉 the year 1176. The better to extirpate the Albigenses send a Cardinal and three Bishops as Commissioned Inquisitors against them under the names of the Cridentes Lyonists Patrinos Bonhomes or Manichees of the Reason of which names you will understand afterwards with a Creed to put to them for the better discovering of them in which these following are some of the Articles Inquisitors Creed viz. We believe we cannot be saved except we eat the body of Christ and which is not so except Consecrated in a Church by a Priest We believe that none are saved except they are baptized and that Children are saved by Baptisme and that Baptisme is to be performed by a Priest in the Church Hovend Annals 319. 6. In the same year Pope Alexander calls another Gallican Council to convince and condemn the Albigensian Heresie Alex. III his Canon in the Galican Council In the Third Canon whereof they say they do convince and judge them of Heresie for denying Baptisme to Children or that they are to be saved thereby urging Arguments from Christs dâ—ing for all and from the Circumcising of Infants of old for their baptizing and affirming that the Faith of the Gossips is sufficient to baptize upon c. which you have at large in the Book of Decretals Two years after as saith Mat. Paris Mat. Paris viz. 1178. Cardinal Chrysoginus iâ— sent Inquisitor to suppress the Hereticke about Tholouse that had evil Sentiments about the Sacraments in which Inquisition many of them were persecuted and amongst the rest Roger â—â—â—â—es Also the same Pope Alexander III. Alex. III his Canon in the Lateran Councel in the year 1179. In the general Lateran Council condemns the Waldensian or Catharian Heresie and in the 27. Canon Anathamâ—tiseth the Cathari c. dwelling in Gascogne Albi and other Parts about Tholouse and amongst the rest of their Heresies for denying Baptisme to Children and or their contempt of all the Sacraments Decret Favin Favin in his History of Navarre P. 2â—0 saith That the Albegoâ—s do esteem the baptizing of Infants superstitious In the year 1181. P Lucius his Canon in the Verone Council P. Lucius held his general Council at Verone in the time of Fred. I. Wherein the Albigensian Sect. and Heresie were damned and Anathaâ—atized under the names of Cathari Patrini Humiliati poor people of Lyons Arnoldists for during to Preach without Apostolical Approbation or mission publickly or privately and for teaching otherwise about the Eucharist Baptisme Confession Marriage and other Sacraments of the Church then the Church of Rome Preacheth and observeth Decret Lib. 5. Tit. 6. de Heret c. 11. 126. confirmed by Urban the III. 1185. Coelestin 3. 1192. In 3. 1200. as Favin Hist P. 290. P. Innocent III. his Decretal Ep. Pope Innocent the III. about the year 1199. writes his Decretal Epistle to the Bishop of Aries the principal City in Provence respecting the Albigensian Sect to which Barronius in his Annals writes this Preamble and which is also exprest by Spondanus in his Epitome 981. 1199. viz. Amongst the Arlatenses were Hereticks saith he who excluded Infants from Baptisme counting them uncapable of that Heavenly Priviledge Therefore did Innocent write this excellent Epistle to the Arch Bishop of Arles to confute and confound them which he recites at large as it is also found both in Gratian and the Book of the Decretals Wherein having given many Arguments to inforce the baptizing of Infants he makes this Decree viz. That since Baptisme is come in the room of Circumcision therefore noâ— alone the Elder but also the young Children which of themselves nei-neither believe nor understond shall be Baptized and in their Baptisme Original sin shall be forgiven them And then after the Epistle Baronius Baronius adds This Innocent writ in a time of great Immergensy concerning the Sacrament of Baptisme which saith he the poor People of Lyons those Albigensian Anabaptists did deny After this he sent a great number of Fryars in imitation of the Albigensian Barbes to go up and down those Countries to preach and dispute amongst them Dominicus Benedict and Francis being in the Head of them Then after them many Legates and Inquisitors upon Inquisitors after them a Crusado of Armed Men which he supplyed from time to time from all Parts and continued a bloody War against them all his dayes but yet could neither vanquish nor suppress them who by the help of strong Allies the Kings of England and Spain Earl of Tholouse and Fâ—ix were enabled in a defensive way to maintain the War against his mighty Armies that came against them a Hundred Thousand at a time and by which meâ—nâ— as Dr. Usher Vsher observes P. 266. That as the persecution about Stephen by that dispersion proved much for the furtherance of the Gospel in other Parts of the world so was iâ— here for those that were not so fit for the War went up and down with more freedom into most Parts of Europe â—nsomuch that Aeneas Silvas Aeneus Silvas afterward Pope Pius the II. in his 16. Chap. confesseth in these words Nec ullâ—s vel Romanorum Pontificium Decretâ— vel Christianarum armis deleri potuissâ— That neither the Decrees of Popes nor Armies of Christians could exterpate Having produced to you so much Evidence to this Point I conceive it not unseasonable before I proceed farther to present to you what I meet with from Mr. Baxier Mr. Bax. upon it who In his plain Scripture Proof p. 157. is pleased to tell us That for his paâ—â— he cannot find in his small Readâ—ng that any one Divine or party of mâ—n did certainly oppose or deny Infantâ— Baptisme for many Hundred years after Christ And again p. 261. That the World may now see what a Cause you put such a face upon when you cannot bring the least proof so much as of one Man much less Societies and least of all godly Societies that did once oppose or deny Infants Baptisme from the Apostles dayes till