Commandments p. 854. That the Ancient Church-Custome of Worshipping towards the East was not to be condemned p. 877. 2d Original Sin That there is a Secondary Original Sin besides that from Adam p. 822. But lest I should tire you with Instances I must refer you to that great Book it self hoping though that some judicious hand may ere long furnish you with a more exact Collection of these things with some Animadversions also to antidote the Poison of them lest with the good things in the Book tending to promote Vertue and Morality the Antichristian Infection be taken in also so destructive to Christ's Institutions Oh! Was ever the like yet heard from any Protestant-writer so to palliate if not to justifie such abominations and that at this time-a-day too in the midst of the fears of Popery by such endeavours not only to Reconcile us to so many of the Idolatrous Popish names so long spued out as Altar Priests Sacrifices c. But so many of their things also yea and those too wherein so much of the Heart and Life of their Religion consists viz. not only their Baptism that Foundation-stone though attended with so many impious and blasphemous Circumstances as the following discourse makes manifest But their Ministry also those Locusts and Frogs that come out of the Bottomless-Pit the top-stone of their Building But that which is most to be admired therein is his Plea for the validity of their Ordination by the Pope though Antichrist himself Because he doth not Ordain them as Antichrist but as God viz. as Christs Vicar in the Name of Jesus As though the aggravation of the thing wherein the Mystery of the Iniquity Antichristianisme and great Blasphemy lies should be urged for its extenuation and to enforce its validity For by the same Argument are not all their cursed Idolatrous Rites and Ceremonies to be vindicated with all their Blasphemous Bulls and Bloodiest Inquisitions and Massacres that have been imposed and perpetrated by the Popes Authority who never did them as Antichrist but in the Name of Jesus Christ and to promote his Service and Interest And if this be a good Argument for the Popes why not for the Turks Ministers also the Mufti being not Ordained from Mahomet as a Blasphemer but as the greatest Prophet of God And could not Jeroboam have pleaded much of this kind for his Calves as Mr. Ainsworths Arrow against Idolatry very excellently upon the point reasoneth which yet nevertheless would not excuse him and his Adherents for their worshipping the Devil therein nor deliver them from all the wrath and vengeance that followed them for the same But alas Whereto will not men run left to themselves who leave the Word for their Rule to embrace the Traditions and Inventions of men Oh! were not those twenty Queries In his 2d Admonit p. 142. so much against the self-evidencing Authority of the Scriptures in favour of Tradition a hainous provocation to say no more of them And not only so favourable to their Ministry but so many of their Ministrations also of Bowing Kneeling Musick Homilies Apocrypha Vows Holiness of Days Times Places yea even Images and Crucifixes also And as though by a Monkish zeal and confidence and some sweet pretensions to Brotherly Love Peace and Moderation with the Legerdemain of Fallacy and Quiddity and as Rutherford calls it unwashen distinction we were at last to be Trapan'd into Popery and perswaded to lick up all the vomit again And thereby to creat to himself the honour of being as the great Dictator so the great Reconciler of the World and to do no less in the atchievement than to reconcile Christ and Antichrist God and Belial Heaven and Hell And is there not ground from hence to cry out with the Prophet Be astonished O ye Heavens at this and be ye horribly afraid And admiringly to say Is not this one of God's wonders we are to marvel at mentioned Isaiah 29.13 14. Forasmuch as their Fear towards me is taught by the Precepts of Men. Therefore behold I will proceed to do a marvellous work among this People even a marvellous work and a wonder For the wisdom of their Wise men shall perish and the understandinâ—â—f their Prudent men shall be hid and surelâ— their turning things upside down shall be esteemed as the Potters clay with 1 Cor. 1.19 For I will destroy the wisdome of the wise and will bring to nothing the understanding of the Prudent Where is the wise Where is the Disputer c. And as to those other Quotations that are so often cited from Dr. Taylors Liberty of Prophecy I know it is usually said That what he wrote therein was not his own Judgment but done on purpose to set the Parliamentarians together by the ears in taking so much the part of the most hated Sect amongst them To which I would say That surely Dr. Taylor had the Reputation of a person of more Integrity Conscience and Honesty than so egregiously to prevaricate in the things of God Yet if that really was his design in bringing forth so much Truth with such fulness of Demonstration though in guile envy and deceit we are yet therein to rejoyce as saith the Apostle Phil. 1.4 And the more also to magnifie the Power Wisdome and Grace of God so to take the wise in their own craftiness and that can make Balaam himself that designs to curse his People to bless them altogether Object 4 But why do you take so much pains and Quote so many Authors to prove Believers Baptisme who ever denied it For is it not all along urged that Pagans and Infidels should not otherwise be Baptised but upon Profession of Faith and that the Children of Christians if not baptized in Infancy should be baptized upon Profession of Faith Answ To which I Answer That the Arguments in the first Part are not so much to prove that Believers professing Faith are to be Baptised but that they only are so to be and not others And that the Authors that are produced to prove Believers Baptism whether from the Commission Order or Ends thereof do also by Substantial Arguments conclude against the Baptising of any other and so necessarily by their own Grants exclude ignorant and Vnconverted ones And besides as so many of themselves acknowledg the Catechumens were not only the Children of Heathen but of Christians also and such too as were born to them after their Christianity witness those many instances given in the Fourth Century and by Mr. Baxter himself And as for Baptising Professors whether the Children of Pagans or Christians we ask no more Because Sprinkling of Infants as by many Arguments you 'l find is a meer Nullity no Baptism if not worse than none as you 'l find made good An Ordinance being so prophaned and the Name of God taken in vain where neither true Matter nor right Manner is observed Object 5 But it may be said and I have already met with it To
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
great weakness sinful shortnes therein in any of the many Editions of that Piece which I humbly conceive as well deserved a Recantation as some other things he has judged worthy thereof CENT II. Anselm Anselm asserts that Children should be Baptised and gives these Reasons 1st That the Devil by the faith of the Parent may be cast out of the Children in Baptism as the Woman of Canaan in the 15. Mat. v. 21. had the Devil cast out of her Daughter p. 171. 2ly That they may thereby be freed from Original sin and be rendred Saints and holy ones by Baptism as they are owned to be 1 Cor. 7. p. 171. 3ly That they may die to sin for they that are Baptised into Christ are so being Baptised into his Death which he says is without exception for whosoever is Baptised into Christ is Baptised into his Death Meginhardus Meginhardus saith if little Infants or weak ones be brought to Baptism let them answer for them that bring them and then let hands be laid upon them with holy Chrysme ☜ and so let the Eucharist be Communicated to them p. 168. Ivo saith that the Infants as well as the Adult are to be Baptised because of the Faith of the Sacrament p. 260. The Latins in this age did Rebaptise the Greeks who dssowned their Baptism p. 263. And the Greeks did excommunicate the Latines for renouncing theirs p. 401. To the former Superstitious Rites they added That Salt should be put into the mouth of the Baptized p. 261. And to the Christning of Churches that Salt should also be mixed with the Water of Execration Waldenses witness against Infant Bapt. The Waldenses did appear this Age to witness against the Romish Superstitions and amongst the rest that of the Real Presence in the Eucharist and Baptizing of Infants which you have at large hereafter with the opposition and persecution they met with for the same They were called Bâ—ringarians from Beringarius one of their chief Leaders CENT 12. Peter Lombard Peter Lombard saith That to the baptizing the Adult their proper faith is required but to the baptizing an Infant the faith of others sufficeth Cent. 12. p. 418. And again Children are to be baptized because they are thereby clensed from original sin p. 596. Bernard Bernard saith That without Baptism Children cannot be saved p. 604. And again As Children of old were circumcised without or against their wills for their Salvation so may they now be baptized p. 599. Peter Cluniacenses Peter Cluniacenses writing against Peter Bruis one of the Waldensian Barbes who denied Infants Baptism saith Lib. 1. Ep. 2. They who are not baptized with Christs Baptism cannot be Christians And shall the Children of the Jews be saved with the Sacrament of Circumcision and shall not the Children of Christians be saved with the Sacrament of Baptism p. 599. Heldigard Heldigard saith That as our little Children that are not capable to feed themselves have others to feed them to keep them from temporal death So is it with them in Baptism who being neither capable to believe or profess have spiritual helps provided for them that they may not want that spiritual food that may preserve them from eternal death p. 602. Alexander Alexand. the 3d in his Decretals L. 3. Tit. 40. c. 2. saith They who have any doubt concerning their Baptism may be baptized with these words If thou art baptized I do not baptize thee but if thou beest not I do baptize thee in the Name of c. The former ridiculous Rites were this Age observed with this Addition Bernard saith To the Dedication or right-Christning of Churches there must be Aspersion Inunction Illumination ☞ Benediction Nomination p. 861. And that if the Temple should come to be polluted by the Priests committing Adultery in it The sprinkling it afresh with Holy-Water cleanseth it again Alex. 3. L. 5. Decret When Marriage prohibited The certain times wherein Marriages were prohibited was from Septuagesima to Easter from Râ—gation to Whitsâ—ntide from Advent to Epiphany Which were done by the Edict of Pope Clement as saith Gigas p. 919. The Waldenses were in this Age great Witnesses to the baptizing of Believers Petro Brusians writ against Infants Baptism and as great opposers of Infants Baptism called by the name of Petro-Brusians Apostolici Henerici and for which they were great Sufferers is hereafter p. 844 845 846. CENT 13. Thomas Aquinas Tho. Aqui. saith Children are to be baptized not in their own proper faith but in the faith of the Church p. 419. And again That they may be freed from Original Sin and Condemnation p. 422. Alexander saith Baptism conferrs grace to little ones not only purging them from Original Sin but by the Merits of Christs Suffering the faith of the Surety but by the vertue of the Sacrament p. 426. Bonaventure Bonavent saith If Children dye that are baptized before they come to years of discretion they so receive grace by the faith of another that by Christs merit they shall be saved which he saith is denied by certain cursed Hereticks p. 419. Concurring hereto are several other Doctors of this Age as Hugo p. 544. Gulielmo p. 419. Albert and the Decree of the Neomansian Synod 594. the Synod of Coloniae 938 944. but let these already mentioned suffice Tho. Aquinas saith Though a Priest be the proper Administrator of Baptism yet in case of necessity not only a Deacon but a Lay person yea a Woman nay an Heretick or Pagan may baptise so be it the true form of the Church be observed and intend thereby what the Church intends p. 419. An Exposition of many of their ridiculous Customs Gulielm All the Abominable Rites before-mentioned were in this Age observed with this following Exposition upon them Gulielm saith That the matter of the Sacrament of Confirmation is Oyl-Olive mixed with Balsom and incorporated upon the fire called Chrysm and which can only be done by the hands of a Bishop The form of which Sacrament he saith is this viz. I sign thee with the sign of the Cross confirm thee with the Crysm of Salvation in the name of the Father Son and Holy Spirit Amen And which only a Bishop can administer p. 417. By Exâ—rcism the Devil is blown away Hugo Albertus Albertus saith By blowing in Execration the power of the Devil is expelled and being signed upon the breast and forehead with the sign of the Cross he is driven not only from the heart but more visibly from the outward man And that the Salt is to be put into the mouth the better to endue with spiritual savour and wisdom And that the ears and nose is to be anointed with spittle that grace and discretion from God may be conferred which because the spittle descends from the Head that is thereby signified And that the Breast must be anoynted to prepare the Heart
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
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
A Treatise of Baptism WHEREIN That of Believers and that of Infants is examined by the Scriptures WITH The History of both out of Antiquity making it appear that Infants Baptism was not practised for Three Hundred Years nor enjoyn'd as necessary till by the Popes Canons here at large Four Hundred Years after Christ with the fabulous Traditions and erroneous Grounds upon which it was with Gossips Chrysme Exorcisme Consignation Baptising of Churches and Bells and other Popish Rites founded And that the famous Waldensian and old British Churches and Christians witnessed against it With the Examination of the Stories about Thomas Munzer and John a Leyden As also The History of Christianity amongst the Ancient Britains and Waldenses And A brief Answer to Mr. Bunyan about Communion with Persons Unbaptized That Persons Baptised in Infancy are to be Baptised after they Believe which is not to be esteemed Rebaptisation but Right Baptisme Pet. Bruis the great Waldensian Martyr Osiander Cent. 12. L. 3. P. 262. By H. D. Ephes 4.5 One Lord one Faith one Baptism Act. 17.28 As certain also of your own Poets have said London Printed for Francis Smith at the Elephant and Castle near the Royal Exchange in Cornhil 1673. The Preface AMongst all those Ordinances and Institutions of Christ that the Man of Sin hath so miserably mangled metamorphised and changed none hath been more horribly abused than that of Baptism which as to Matter and Form Subject and Circumstance hath suffered such apparent Alteration and Subversion that nothing but the very name of the thing remains and yet that also very improperly too if duly considered Which the better to Demonstrate you have here not only a Platform of the Primitive Institution in Christ's Commissâ—on the Apostles Precepts and Practice and the Spiritual Ends thereof plainly laid down from the Scriptures and confirmed by the Learned But the change it self of Believers into Infants Baptism traced out and detected with all the Foppish Ridiculous Superstitions and Fooleries made essential to it and concomitant with it and that according to Apostolical Tradition as their impious Forgeries would impose upon us Than which as nothing did ever more tend to defile and ruine the true Church and reproach the Wisdom and Authority of Christ their Head So nothing could rationally more establish and confirm the false or more apparently promote the Soveraignty aâ—d Dignity of Antichrist their Head which is so plain that he that runs may read For if the very Act of Sprinkling or pouring a little Water on the Childs Head or Face with the Charms attending it must give Grace Regenerate take away Sin save the Soul adde to the Church and give right to all the Ordinances as Mr. Pope hath been pleased sitting in the Temple of God as God to Ordain and Decree and that with Anathema's too against every one that shall not so receive it How naturally must it needs follow First That Christ's Conversion and the powerful Preaching of the Gospel his means to effect it must be slighted and despised Ignorance and Prophaness the true Interest of this State necessarily brought in Christ's Baptisme with all the Spiritual Ends and Vses outed and contemned the Jewish Antichristian Rites of a National Church and High Priest-hood with all the Apurtenances introduced But Secondly That as the Nations should accept this New Project of being made Christians and Church-Members by the Popes Christening they necessarily oblige themselves by receiving his Law to embrace also his Government and to be Ruled in chief by himself as the greatest part called Christendome have done accordingly who can deny it To the erecting a Throne for the Beast and to give that vile Person who blasphemously they call his Holiness cause to say looking over his goodly Fabrick with his Father of old Dan. 4.30 Is not this great Babylon that I have built by the might of my Power for the honour of my Majesty And so hath it become the Corner and â—oundation-Stone of the Antichristian Church and State For as they who take as far as they can judg living Stones called the Spiritual Seed Saints by Calling or Believers to build Christ a House or Church Orderly joyning them together by Dipping Do yield Obedience to Christs Command conform to the Primitive Patern of the New Testament-Churches ascribe honour and glory to the Lord Christ the Institutor So they who take the Carnal Seed viz. Ignorant and Vnconverted ones to make up the National or any particular Church joyning them together by Sprinkling do thereby yeeld Obedience to the Popes Canons conform to the Jewish and Antichristian Pattern and reflect Honour and Dignity to their Soveraign Lord the Pope the Contriver and Imposer thereof And is not this very observable that Pope Innocentius the first that Abaddon and Apollyon that had so many marks of Antichrist as you 'l find in the account here given of him was the first Confirmer and Imposer hereof But that which is most to be lamented is That the Protestant Reformers who detected and cast away so many Antichristian Abominations should yet hold fast such a Principal Foundation-Stone of their Building though it is granted with the rejecting of many of its Superstitions and also upon other pretended Grounds For when the Rotteness of the Popish Grounds aforesaid did appear for Infants-Sprinkling it had certainly faln to the Ground but for some new Contrivances to support it though therein they have not been so happy to agree amongst themselves in their Conclusions For some are for Baptizing all Children whose Parents are never so wicked others only the Children of Professors whilst others are for the Baptising the Children of such Professors only whose Parents are Inchurched viz. Belonging to some particular Congregation Some are for Baptising Children upon their own particular Faith which with much confidence 't is affirmed they have Others deny that with great Vehemency affirming they ought only to be Baptised upon an Imputative Faith viz. upon the Faith of others though herein as you 'l find they vastly differ some saying it must be by the Imputative Faith of the Church others of the Gossip others of the Parent or Proparent in Covenant upon the account of Federal Right So that some are for Baptising upon an Ecclesiastical Faith some an Imputative some a Seminal some an Habitual some a Dogmatical some upon a Justifying Faith Upon which Variety of Differences you have Mr. Baxter himself in the beginning of his Book of the Sacraments say That it may seem strange that after 1600 Years use of Christian Baptism the Ministers of the Gospel should be so unresolved to whom it doth belong Yet so it is saith he and I observe it is a Question that they are now very sollicitous about and I cannot blame them it being not only about a matter of Divine appointment but a practical of such concernment to the Church And it is no wonder that such Contradictions should proceed from such contrary Principles
to them but with respect unto these Churches of his Institution CHAP. VII Wherein there is an account of some eminent Witness that hath been born to Believers Baptisme in a brief History thereof giving the Decrees of Councels and the Opinions of the Learned through out the Centuries with the necessity of Instructing and Catechising not only the Childâ—en of Pagans buâ— of the Christians also in Order to it with some remaâ—kable Instances of the Children of Christians noâ— Baptized till Aged Collected â—uâ— of several Authors especially the famous Magdiburgensian History CENTURY I. NOt further to mention the Elders and Fathers of the first Century all of them so fully VII The Testimony of Learned men in all Ages witnessing to it as you have heard confirming and establishing this great Truth as Mathew Mark Luke John Paul Peter Barnabas Timothy Titus Jude c. many of whose Authorities have been at large rehearsed We shall proceed to give an Account here of some Humane Authorities also which we produce not for any Proof but by way of Illustration onâ—y and because they may be of weight with some and whereby it may be manifest that not only Scripture Authority but even Antiquity it self which hath been so much boasted of is altogether for Believers and not foâ— Infants Baptisme The Magdiburgenses in their excellent History do tell us that as to the business of Baptisme in the first Century they find to have been after this manner viz. First as to the Subjects of Baptisme The 1st Subject of Baptisme they tell us that in this Age they find they Baptized only the Adult or Aged whether Iews or Gentiles whereof they say we have instances in the 2.8.10.16.19 Chapters of the Acts but as to the baptizing of Infants they confess they read of no Example Cent. 1. l. 2. 496. Secondly as to the Administrators The 2. Administrator of Baptisme they say they find other Ministers of the Church besides the Apostles did baptize which in after Ages came more especially to be fixed upon Bishops though in Case of necessity not only Lay-men but Women also were admitted to administer that Ordinance Thirdly The 3. Place As to the Place of Baptisme they find it was as occasion offered where Rivers and Fountains and other coveniencies for baptizing were and which was done as well privately where only two Persons Philip and the Eunuch were as in a great Congregation Acts 2. Neither do they find that the Water was in this Age first Consecrated before baptisme which with so much Ceremony was after enjoyned to be in Fonts and Baptisterious fixed in the Temples Fourthly The 4. Time As to the Time when it was to be done They say they find to be as any fit season no certain Day or Feast being either by Christ or his Apostles appropriated thereto as after it was to Easter and Whitsenâ—ide Fifthly The 5. Manner As to the Manner of Baptizing It was by Dipping or Plunging in the Water into the Name of the Father Son and Holy Ghost which was they say so agreeable not only to the sence of the Word which signifies Immersion in Water but to the Allegory of Death Burial and Resurrection to which the Apostle so properly alludes Rom. 6. Col. 2. As also to the many Places where it is used for the washing away of sin as 1 Pet. 3. Heb. 2.10 Eph. 5. Tit. 3. and in the 22. Acts where they observe that Ananias commands Paul to be Baptized and to Wash away his sins which said Custom of dipping the whole body in Water was changed into sprinkling a little Water in the Face The 6. Ceremony Sixthly As to the Ceremonies they tell us the Parties Baptized did fréely come and offer themselves professing their Faith though not in any formal way of Confession which after was enjoyned and that without any Gossips or Sureties to confess or undertake for them which after was required both for the Adult as for the Infant neither were there any giving of Names in Baptizing no Excorismes Chrysmes or Annointings no Consignations Albes Salt Spittle no Gifts given or received no Confirmation or Bishoping no giving of Meats Milk or Honey all which were after introduced and enjoyned as you 'l hear Magdib Cen. 1. l. 2. c. 6. p. 496. 497. CENTURY II. AS to Baptisme in the second Century they say Cent. 2. c. 6. p. 109. That it doth not appear by any appâ—oved Authors that there was any mutation or variation from the former and in Confirmation thereof Quote what Iustin Martyr Justin Martyr saith in his second Apology to Antoâ— Pius the Emperor Which because it is so considerabâ—e an Instance I shall give it you at large as I find it in the Apology it self in the words that Mr Baxter himself hath rendered it in his Saints Rest c. 8. Ser. 5. viz I will declare unto you how we offer up our selves to God after that we are renowed through Christ Those amongst us that are Instructed in the Faith and believe that which we teach them is true being willing to live according to the same we do admonish to fast and pray for the forgiveness of sins and we also fast and pray with them And when they are brought by us into the Water and there as we were new born are they also by new birth renewed and then in calling upon God the Father the Lord Jesus Christ and the Holy Spirit they are washed in Water Then we bring the Person thus washed and instructed to the Brethren as they are called where the Assemblies are that we may pray both for our selves and the new illuminated Person that we may be found by true Doctrine and by good Works worthy observers and keepers of the Commandments and that we may attain Eternal Life and Salvation Then Bread and Wine being brought to the chief Brother so they call the chief Minister he taketh it and offereth Praise and Thanksgiving to the Father by the Name of the Son and Holy Spirit And so awhile he celebrateth Thanksgiving after Prayers and Thanksgiving the whole Assembly saith Amen Thanksgiving being ended by the President or chief Guide and the consent of the whole People the Deacons as we call them do give to every one present part of the Bread and Wine over which Thanks was given and they also suffer them to bring it to the absent This Food we call the Eucharist to which no man is admitted but only he that believeth the truth of the Doctrine being washed in the Laver of Regeneration for Remission of sins and that so liveth as Christ hath taught And this saith Mr. Baxter is you see no new way This Justin Martyr is believed to have been converted to Christ within 30 years after the Apostle John when it is credible also very many were living who had been frequent Auditors of the Apostle who was beheaded under Verus the Emperor Now they that shall consider this
further owned That there is a necessity for Scripture-Authority to warrant every Ordinance and Practice in Divine Worship viz. Luther Luther upon Gal. 1.9 saith There ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the holy Scriptures let other Teachers and Hearers with their Doctrines be accursed Calvin Calvin Lib 4. Inst Cap. 8. Serm. 8. Let this be a firm Axiom saith he That nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is first contained in the Law and the Prophets and after in the Apostolical Writings Basil Basil in his Sermon de Fide saith That it would be an Argument of Infidelity and a most certain sign of pride if any man should reject things written and should introduce things not written Austin Austin himself saith Detrabe Verbum quid est Aqua nisi Aqua Take away the Word what is the Water but plâ—â—n Water If the Word of Institutiâ—â— be wanting what doth the Element of Water signifie Theophilact Theophil Lib. 2. Paschal It is saith he the part of a Diabolical Spirit to think any thing Divine without the Authority of the holy Scripâ—ures Tertul. Tertu Contra Hermog I do adore saith he the fulness of the Scripture Let Hermogines shew that it is written if it be not written Let him fear the wee destined to those who add or detract And Mr. Ball Mr. Ball. very excellently to to this purpose in his Answer to the New-England Elders p. 38 39. saying We must for every Ordinance look to the Institution and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own good pleasure and it is our parts to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he hath taught us The sixth Article of the Churh of England The sixth Article of the Church of England saith very fully to this Point That the Holy Scriptures do contain all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required by any man that it should be believed as an Article of Faith or be thought requisite and necessary to Salvation We shall conclude this Chapter with that notable Observation that Bellarmine makes in the Case upon the Anabaptists calling for plain Scripture-proof for the Baptising of Infants from them who so exactly require it from others and will not in any other case admit the omission thereof in his Book De Bapt. Lib. 1. Bellarm. c. 8. where he saith That though the Argument of the Anabaptists from defect of Command or Example have great force against the Lutherans forasmuch as they use that Principle every where viz. That the Rite which is not in Scripture having no Command or Example there is to be rejected Yet is it of no force against Catholicks who conclude that Apostolical Tradition is of no less Authority with us than the Scripture for the Apostl's speak with the same Spirit with which they did write But that this of baptising of Infants is an Apostolical Tradition we know whence we know the Apostolick Scripture to be the Apostolick Scripture viz. from the Testimonies of the Antient Church Objection The Objection that is usually brought under this Head is That there is no express Command or Example for Womens receiving the Lord's Supper yet who doubts of a good ground from consequential Scripture for their so doing Answer In Answer whereto you 'l find there is both Example and Command for the Practice viz. 1. From Example Acts 1.14 where we read that Mary and other Women were gathered together and that these Women together with the rest of the Disciples were all together in one place and continued stedfastly in the Apostl's Doctrine and Fellowship and breaking of Bread and Prayers Chap. 2.42 44. it being expresly said That all that believed were together 2. It appears from command 1 Cor. 11.28 Let a man examine himself and so let him eat the Greek word signifieth a Man or a Woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the Common Gender as appears 1 Tim. 2.4 5. There is one Mediator betwixt God and Man and Woman there is the same word used Gal. 3.28 There is neither Male nor Femâ—le but ye are all one in Christ Let but as good proof appear for Infants Baptism and it shall suffice CHAP. II. Wherein by an Historical Account of Infants Baptism in its Rise and Establishment viz. when by whom and to what ends instituted it doth appear that there was no authentick Practice thereof for 300 nor any humane Aâ—thority enjoyning it till 400 years after Christ Together with an account also of its growth and how and by what lying Authorities it was with many superstitious Rites founded upon Apostolical Tradition with the impious and ridiculous fooleries added to it in every Age. FRom the learned Authorities before given we have gained thus much That as there was no Precept in Scripture for the baptizing of Infants so neither was there the least Practice to be found thereof in the Apostl's dayes as was so ingenuously before confessed by the Magdiburgenses Luther Calvin Erasmus Rogers c. Secondly That the approved Practice and known Custom of the Primitive Church was to baptize the Adult as all Ages acknowledge and only they at least for the first Ages as so fully attested by Eusebius Beatus Rhenanus Lud. Vives Bullinger Haimo the Neocaesarian Councel c. Thirdly That not only the Children of Pagans were as the Catachumens to be instructed and taught in the Faith in order to their Baptism but the Children of the Christians also as those famous Instances given from the Fourth Century by Field Naucler Daille Grotius Walafrid Strabo Taylor and others Fourthly The next thing we shall make appear is that as there was no Scripture-Authority to inforce it so there was no Humane-Authority to enjoyn it till above 400 years after Christ though to justifie that injunction Apostolical-Tradition to supply the want of Scripture-Institution was pretended whereof you have by the way this following account out of the three first Centuries CENT I. The first and most antient pretended Authority that hath been urged to prove Infants Baptism to be an Apostostolical Tradition The first pretended prooff for Apostolical Tradition is Dionisius the Areopagite is that of Dionysius the Areopagite Paul's Convert at Athens who flourished as is supposed about the 70th year of this Century Who as the Story tells us after his converse with Paul was sent by Clement Bishop of Rome to preach the Gospel in the West with Saturninus Lucianus Rusticus and others and that his Lot was
have been fathered upon him which were not his as a piece called De Cardinalibus Operibus Christi by an Abbot in France as Dailly demonstrates in his Book De Scriptis p. 466. c. 39. L. 2. Cyprian But if his own there is as little cause to receive it as other corrupt and Antichristian Tenents very corrupt that are found in his Writings and said to be his viz. That the Church of Rome is the Mother Church That there ought to be one High Priest over the Church And the Principle Church is Peters-chair from whence the Unity of the Priesthood ariseth And that upon Peter the Church is founded with much more such stuff which the Magdiburgenses have collected out of his Book called De Ordine in Ecclesia Cent. 3. c. 4. p. 84. A violent impugner of Priests Marriages p. 86. In his Sermon of Almes concludes That Sins committed after Baptism were done away by Alms and good Works p. 80. And again That as Water extinguisheth Fire so doth Almes extinguish Sin p. 81. And concerning Baptism it self very absurdly corrupt Saying That the Water ought first to be Consecrated by a Priest to make it more efficacious to take away Sin That the Person baptizing conferred the Holy Spirit and the baptized was inwardly sanctified thereby That Chrysme or anointing the baptized was absolutely necessary page 82. That Exorcismes were also necessary to drive away the Devil That Baptism should be done in Temples and that the Kiss should be given by the Priest to the Baptized Infant and that Sprinkling might serve instead of Dipping p. 125. By all which you may understand that either Cyprian had been vilely Ruffined and these things Fathered upon him or that he himself was a notable Factor for Antichrist and that in him the Mystery of Iniquity did very strongly work But we would rather believe That these things were foisted into his Writings by that villanous cursed Generation that so horribly abused the Writings of most of the antient Writers as appears by the Index Expurgatorius and who durst venture upon any Forgery how impious soever for the benefit of the Holy Church witness that impudent Fable as Osiander calls it of the Baptism of Constantine before mentioned in the fourth Century in the first Chap. 2. Part. Thus you have the Principal Authorities urged for Apostolical Tradition proved forged and fabulous and what doth more refute that fond conceit of the uninterrupted Tradition so much boasted of to prove this Practice than the Testimony Justin Martyr gives That the Believers were in his days the only subjects of Baptism And the witness Tertull gives against Infants-Bapt in the third Century the advice that Nazianzen gives to defer it The Decrees of so many Councils to that purpose and especially so many eminent Christians in the fourth Century that did not baptize their Children till they could give an account of their Faith as hath been before so learnedly observed by Dailly Grotius Dr. B. Dr. Tayler and others and which I humbly conceive are unanswerable Arguments against it But 't is said Object That by Tertullians opposing it it may seem that there were some that practised it in the third Century and can it be supposed that any did so except it had been warranted by such Apostolical Tradition It is granted Aâ—swer Tertullian did oppose it But who it was that asserted it and whether upon any such account as supposed is not mentioned if any do affirm it will be on their part to prove the one and the other The Magdiburgenses and others as you have heard do tell us That they meet with no instance of any that either practised this or any other of these Inventions fathered also upon Apostolical Tradition as Chrysme Exorcisme Consignation c. in that Age. But 't is said If they did it would demonstrate especially in the practice of the latter That the Mystery of Iniquity did then begin to work in so corrupting that Ordinance of Christ and had they not as good ground to do the one as the other Whereby that word of Prophecy 2 Thes 3. concerning the taking place of that Mystery of Iniquity was so much fulfilled which was to come on with all Deceivableness of Unrighteousness and with strong Delusions to believe Lies and which in nothing more appears than in this very thing having not only forged so many Lyes about it but imposed their Lyes to be believed by others As their Forefathers the Priests of old that hired the Soldiers to tell a Lye about the Body of Christ and then imposed that their Lye to be believed to delude others Mat. 28.12 13 14 15. The consideration whereof may I hope be of use to Protestants though as to the hardened and deluded Papists they are as well observed before utterly incurable herein In the next place we come to examine the Scripture-grounds urged for the practice and to evince Scripture grounds for Infants Baptism examined That they have been no less mistaken in their Scriptural than in their Ecclesiastical Authorâ—ties to found it upon whereof we shall give you an account of some of the principal and leave you to judg of the rest The First we shall mention is that which was called of old the Scripture-Canon for Infants-Baptism and upon which much stress hath been laid since to prove the same viz. Mat. 19.14 Mat. 19.14 Suffer little Children to come to me and forbid them not for to such belongs the Kingdom of Heaven But may we not well say How doth Baptism come to be concerned in this Text except it can be made out That blessing was baptizing D. Tayler And to which Dr. Tayler hath spoken so fully for us that I need say no more p. 230. Who saith From the Action of Christ's blessing Infants to infer that they were baptized proves nothing so much as that there is a want of better Arguments For the Conclusion would with more probability be derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its enemy Yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptisme He passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in puris Naturalibus can attain to a supernatural end without the addition of some Instrument or means of Gods appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the Case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no injustice nor damn them for what they cannot help viz. If the Parent baptize them not Many 1000 ways there are by which God can bring any reasonable soul to him
Ordinances That Profession of Faith and Repentance is a substantial ground to Baptize upon is undeniably proved from Scripture and consented to by themselves But that foederal Holiness or any other Qualification in Infants is any Scriptural ground for the same is yet to be proved this Text being altogether silent herein But Secondly If it should be granted that Federal Holiness was a ground to baptize Children upon under the Gospel as it was to circumcise them under the Law which must not be owned by any means Yet from substantial Arguments it will appear that no such Holiness is intended here First No such Federal Holiness in the N. T. Because there is no such Holiness in the New Testament as a federal Holiness belonging to Children That because the Parents are Believers and in the New Covenant their Natural Seed must therefore be so esteemed and have the like right thereby to the Evangelical as the Children under the Law had to the Legal Ordinances which as no where to be found so not to be admitted upon the following Considerations 1. Because it contradicts the Gospel Dispensation as before 2. Because such apprehensions intails Grace to Nature Regeneration to Generation in contradiction to that of our Saviour John 3. That which is born of the flesh is flâ—sh And that we are all the Children of wrath by Nature Eph. 2. 3. Because it contradicts all the experience both of former and latter times wherein Godly Men have had Wicked Children and wicked Men good Children as Abraham had an Ishmael Isaac an Esau David an Absolom and on the contrary wicked Ahaz begat good Hezekiah wicked Abia good Asa wicked Amon good Josia 4. Because it necessitates an owning the Doctrine of Falling from Grace 2. The Text intends an other Holiness viz Matrimonial Secondly Because the Text intends another Holiness viz. A Civil or Matrimonial Holiness in opposition to Fornication Uncleanness Bastardy And which doth fully appear First From the Scope of the place The Question propounded by the Believing Corinthians for Solution was 1. From the scope of the place Whether their new Spiritual Relation to Christ in the Gospel did not dissolve their Carnal Relation entered into in Unbelief and whether they could without defilement maintain their Converse without Sin any more than they could in Ezra and Nehemiah's time To which the Apostle replies That the Civil Relation before orderly entered into was clean now as before The unbelieving Husband is as much clean and sanctified to his believing Wife and that she might as freely converse with â—im in the Conjugal State now as before the Spiritual difference happened betwixt them For Religion breaks no Bands nor Civil Contracts They being as true Man and Wife as before the Marriage as Honourable as before And therefore the Apostle adviseth that they should abide in the state and Calling Religion findeth them in Ver. 20. And that by no means the believer should depart and upon that account break the Relation but that he should maintain his Civil in expectation of gaining her over to a spiritual Relation And in confirmation hereof brings an Argument ab absurdo for otherwise the Children that they had together would be unclean viz. if they should depart from their Relations from the unlawfulness of the Marrage and uncleanness of the bed what would they make their Children but Bastards or unclean But in as much as they had no question of their legitimacy or holiness neither had they any cause to scruple the other And farther also the believer had the least ground to doubt hereof because to him all lawfull things are clean whether Husband Wife Child Estate c. which is all the Holiness I conceive can be meant in the Text agreeable to the Holiness 1 Thes 4.3 4. Mal. 2.15 the Bastard being amongst the unclean and unholy Deut. 32.2 as Mr. Calvin upon Mal. 2.15 saith wtll namely Calvin Wherefore hath God made one to wit seeking a Seed of God a Seed of God is here taken for Legitimate as the Hebrews do name that Divine which is pure from any fault or spot therefore he sought a Seed of God that is appointed Marriage from whence should be born a Legitimate and pure Offspring secretly therefore doth the Prophet here shew that they are all Bastards that shall be born by Poligamy because they neither can nor ought to be accounted legitimate but they who are begotten according to Gods institution but where the Husband violates the faith given to the Wife and takes to himself another as he perverts the order of Marriage so also he cannot be a lawfull father thus Calvin 2. The holiness the same spoken to be in the unbeliever A second Argument why it is a Holiness of this kind and not such a faederal Holiness as suggested because the Holiness of the Children is of no other nature then that spoke of the unbelieving Parent in the Text and if one will intitle to the Ordinance so the other A third is from the consideration that Children in the Text is not to be limited to Infants or such Children that they might have since the Religious difference happened 3. Children not to be taken for Infants only but of grown Children for a Mans Child is his Child whilst he lives through 30 40 or 50 years old and we suppose it would be as absurd to say a Heathenish Son should be baptized upon a faederal Holiness as to say the unbelieving Parent should so be A fourth Argument 4. Ber. it cannot be known why this cannot be a new Covenant-holiness that must qualifie and intitle to Baptisme first because that cannot be known for if the Parent professing faith be a Hypocrite and not in Covenant themselves then may you baptize a wrong subject as well as a right one And secondly such an absurdity would follow that no unbelievers Child is in Covenant or Elect which is notoriously false for as before Hezekiah was the Son of wicked Ahaz and Asa of Abia and Josia the Son of wicked Amon. Thirdly from the concurrent Testimony and Confession of many learned Commentators 3. From the confession of Commentators upon the place and parties themselves Austin Austin a great asserter of Infants Baptisme as before saith hereupon It is to be held without doubting whatsoever that Sanctification was it was not of power to make Christians and remit sins Jerom saith Because of Gods appointment Marriage is Holy Ambrose Ambrose thus upon the place The Children are Holy because they are born of lawful Marriage Melanc Melancton in his Commentary upon the place thus Therefore Paul answers that the Marriages are not to be pulled asunder for their unlike opinions of God if the impious Person do not cast away the other and for comfort he adds as a Reason The unbelieving Husband is sanctified by the believing Wife meat is sanctified for that which is Holy in use that is granted
us that horrible Gulfe of Divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abiding under the Water how little a while soever denotes his descent into Hell even the very deepest of lifelesness while lying in the sealed and guarded Sepulchre he was accounted as one dead Rising out of the Water holds out to us a lively similitude of that Conquest which this dead man gâ—t ever Death which he vanquished in his own Den as it were that is the Grave In like manner therefore saith he it is meet that we being Baptized into his Death and buried with him should rise also with him and so go on in a new Life Rom. 6.3 4. Col. 2.12 Bish Jew Bishop Jewel in his Apology P. 308. Brings the Council of Wormes determining the manner of Baptisme viz. That the dipping into the Water is the going down into Hell or the Grave and that the coming out of the Water is the Resurrection And most remarkable is the Testimony that Mr. Baxter himself gives to this Truth Mr. Bax. wherein he also owns the changing of the Ceremony in his third Argument against Mr. Blake in these words viz. Quoadmodum To the manner saith he it is commonly confessed by us to the Anabaptists as our Commentators declare that in the Apostles time the Baptized were dipped over head in Water and that this signifieth their profession both of believing the Burial and Resurrection of Christ and of their own present renouncing the World and Flesh or dying to sin and living to Christ or rising again to newness of Life or being buried and risen again with Christ as the Apostle expoundeth in the forecited Texts of Col. 2. Rom. 6. And though saith he we have thought it lawfull to disuse the manner of dipping and to use less Water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in Baptisme with Christ doth signally profess saving Faith and Repentance but this do all they that are baptized according to the Apostles practice Thirdly from the use of the Ancients and the confest Change thereof since this Rite of dipping in Baptisme is confirmed Daille Daille on the Fathers 2d Book P. 148. saith That it was a Custom heretofore in the Ancient Church to plunge those they baptized over Head and Ears in the Water as saith he Tertullian in his Third Book de Cor. Mil. Cyprian in his 7. Ep. P. 211. Epiphanius Pan. 30. P. 128. and others testifie And this saith he is still the practise both of the Greek and the Russian Church at this day as Cassander de Bapt. P. 193. And yet saith he notwithstanding this Custom which is both so Ancient and so universal is now abolished by the Church of Rome and this is the reason saith he That the Muscovites say that the Latines are not rightly and duly Baptized because they are wont not to use this Ancient Ceremony in their Baptisme Walfrid Strabo Walfridus Strabo de Reb. Eccles Tells us that we must know at the first Believers were Baptized simply in Floods and Fountains Mr. Fox Mr. Fox tells us in his Acts and Monuments Part. 1. P. 138. out of Fabian Cap. 119 120. That Austin and Paulinus did in the 7th Century Baptize here in England great multitudes in the River Trent and the River Swol where note by the way saith Mr. Fox it followed there was no use of Fonts The like also as you 'l here after find Germainus and Lupus the two French Evangelists did in the fifth Century Baptize multitudes in the River Allin near Chester Hierem. Pa. Con. Hieremias Patr. of Constantinople ad Thelo Witâ—bergenses Resp. 11. C. 4. saith The Ancients Baptized not by sprinkling the Baptized with Water with their hands but by Immersion following the Evangelist who came up out of the VVater therefore did he descend which must needs be Immersion and not Aspersion Zepperus Zepperus de Sacramentis from the Annotation and Etymology of the word it doth appear what was of old the Custom of administring Baptisme which though we have changed into rantising or sprinkling Dr. Taylor in his Rule of Conscience Dr. Tayl. B. 3. C. 4. P. 644 645. The Ancient Church did not in their Baptisme sprinkle VVater with their Hand but did Immerge and therefore we find in the Records of the Church That the Persons to be Baptized were quite naked as it is to be seen in many places particularly in the Mystagogy Chat. of St. Cyril and many others as you have before in the second Chapter of this Part from Vossius P. 133. And this of Immersion was of so sacred an account in their esteem that they did not esteem it lawfull to receive him into the Clergy who had been only sprinkled in Baptisme as the Epistle of Cornelius to Fabianus of Antioch Euseb lib. 6. c. 43. It is not lawfull that he who is sprinkled in his Bed by reason of sickness should be admitted to Holy Orders doubting whether such a sprinkling should be called Baptisme And therefore Magnus in his Epistle questions whether they are to be esteemed right Christians who are only sprinkled and not dipt in VVater And that Chrysostome saith That the old man is buried and drowned in the Immersion under VVater and when the Baptized Person is afterwards raised up from the VVater it represents the Resurrection of the new man to newness of life And therefore concludes that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical signification of the Sacrament is not to be complyed with Marq. of VVorcest The Church of Rome confesseth by a Learned Pen the Marques of Worcester in his Certam Relig. That she changed dipping the Party Baptized over Head and Ears into sprinkling upon the Face Until the Thâ—rd Century we find not any that upon any consideration did admit of sprinkling The first we meet with is Cyprian in his Epistle to Magnus What Clinical Baptisme Lib. 4. Ep. 7. where he pleads for the Baptizing of the sick by sprinkling and not by dipping or pouring called the Clinical Baptisme Magdib Cen. 3. Ch. 6. P. 126. As also for the sprinkling of new Converted Prisoners in the Prison House And which by degrees afterwards they brought in use for sick Children also and then afterwards all Children Aquinas Scotus and others of the Schoolmen conclude that dipping is most agreeable to the Institution but admit that in case of necessity viz. when either many are to be baptized scarcity of VVater or sickness and weakness they may sprinkle Vossius P. 38. All which Arguments from the Genuine Sence of the Word Nature of the Ordinance Usuage of the Ancients were excellently inculcated by the learned Dr. Tillotson in a Sermon Preached at his Lecture in Michaels Cornhill London April 15. 1673. from