have unduly and without cause broken the bands of Unity Love and Peace wherein they had somtimes been bound up in the same bundle of Christianity with other Churches to walk in some by-way of particular choyce by themselves to the offence grief and reproach of those Churches from which they rent themselves and renounced Communion with upon such an account It hath alwaies been the manner of persons of that character to magnifie above measure that opinion or practise of what slender consequence nay of what evil consequence soever it was wherein they dissented from and for the non-profession or non-practise whereof they rejected the communion of other Churches The History of the Church since the Apostles days affordeth us instances without number of that import we speak of some of these are presented to the Readers consideration in the ensuing discourse b pag 8 9 10. By these instances and many more of like signification which might readily have been added to them it clearly appears that when men make any defection or rent from the main body of sound Christians in any thing whether opinion or practise they are strongly tempted by the spirit of this separation to speak how extravagantly or causlesly soever glorious things of that wherein they differ be it opinion or practise lest otherwise their departure from the houshold of Faith should seem causless and so highly censurable And that men of your judgement and practise have not been behind the Patrons of the Errors specified in the said page and section of the present Discourse in crying Hosanna in the highest to your way appears sufficiently from the best records that are extant of those times wherein this way first got footing in the Europoean parts of the Christian world John Sleidan in his historical Commentaries amongst many other sad relations of your Predecessors reports of one who ran up and down the City of Munster as if he had been inspired from God crying out Repent and be re-baptized if ye will not the wrath of God will presently overwhelm you Hereupon the common sort of people began to make a tumult and whosoever was re-baptized clamour'd out the same things which the other did and after the same manner Many fearing the wrath of God which these men so loudly boasted would fall upon all those that would not be re-baptized being through their simplicity circumvented men otherwise not evil did as they would have them and were re-baptized some also that they might keep their estates For the Anabaptists having first contumeliously handled their adversaries threw them out of possession of their estates c. a Ex ipsis quidam velut afflatus numine per Vrbem discurrit poenitentiam inquit agite rebaptizamini sin minus jam ira Dei vos obruâ—t Hinc coeptum est vulgò tumultuari quicunque rebaptizarentur eadem quae ille codemque modo declamabant Multi quod iram Dei metuerent quam isti tantopere jactabant simplicitate circumventi homines alioqui non mali iis morem gerebant alii etiam quo suas fortunas conservarent adversarios enim Anabaptistae malè mulctatos possessionibus dejiciebant Joh. Sleid. Câ—m l. 10 an 1535. And there are at this day amongst us not a few of your judgement and way who speak not much short of these Munster-Anabaptists concerning the high necessity of your way of baptizing This passage extant p. 18. of the Discourse examined in the ensuing Treatise That both Repentance and the declaration of it by Baptism b He meaneth only that kind of Baptism which himself owneth otherwise the passage relateth little to his purpose is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denied by any but those that will not see from Acts 2. 38 39. This passage I say which hath several other confederate with it in the Discourse is of the same inspiration with the Munster-Divinity lately recited exposing all those to the eternal wrath of God who shall not be baptized secundum modum Authoris after the manner of the Authors own Baptisme And if your Scribes and Wise-men speak thus gloriously of your way can we think that your vulgar proselytes are beneath them in their thoughts about it But I look upon these high thoughts which you take unto your selves as also those great words wherein you express your selves unto others concerning your way like the men of Ephesus concerning their Diana Great is Diana of the Ephesians not as arguments or grounds of any regular or rational conviction upon your judgements and consciences that there is any such either weight or worth in your way but rather as studied and strained Apologies to excuse your selves as well unto your selves and your own consciences as unto others for your otherwise inexcusable separation and offence hereby given unto the Churches of Christ But what or how high soever or how occasioned § 5. soever your thoughts are concerning your Baptisme I trust you retain so much savour of that anointing with the spirit of wisdom and meekness which you received under that Baptisme for so we judge of it and as yet are not apprehensive of any sufficient ground to judge otherwise wherewith you were baptized after the manner practised in other Churches as not to stumble at that stone which the Apostle hath faithfully endeavoured to remove out of your way by demanding thus of the Galathians Am I therefore becom your enemy because I tell you the truth a Gal. 4. 16. Doubtless this Apostle did not bewray the least touch or tincture of any enmity either against the Church of the Philippians or against the persons themselves of whom he spake when he said Many there are of whom I have told you often and now tell you even weeping that they are enemies of the cross of Christ c. b Phil. 3. 18. And my hope is at least concerning you whom I stile the sons and daughters of God that what I shall out of an unfainedly compassionate soul towards you with truth speak unto you whether relating to your selves or others of your judgement and way only in order to your spiritual good shall not be wrested or drawn aside by you to any sinister or hard Interpretation as if I were a man who rather sought your discredit and disparagement in the world then your edification in the truth I well understand that the dear interest of my comfort and peace standeth not in the pulling down but in the building up the comforts and peace of other men Nor have I any Tower of Name or Reputation to build for my self in the world that I should stand in need of the ruines or demolished stones either of yours or any other mens to advance my building As I have none so neither do I seek or desire any other honour then that which cometh from God
being an hungry ate the Shew-bread they did nothing herein but what was very warrantable yea and in a degree at least necessary as our Saviour himself supposeth Mat. 12. 3 4. Yet had they neither plainness nor expressness of precept nor yet of example to warrant them in the action nor doth Christ plead or alledg either of these for the justification thereof but only such an example the warrantableness whereof stood upon the same or like grounds of reason and equity with this Many other instances and cases of like consideration might easily be added from the Scriptures Consectary If many actions may be warrantable and necessary for which the Scripture holdeth forth neither expressness of precept nor of example then must the grand Argument and Plea against Infant-Baptism viz. that it hath neither plainness of precept nor of example in the Scriptures to justifie it needs be impertinent and weak For that the premised Conclusion holds good in matter of Institution at least so far as concerns the Baptizing of Infants and the main design of this brief discourse shall be shewed afterwards CONSIDERATION IV. THe far grâ—atest part of such actions which men and women perform out of conscience towards God are not enjoyned or commended unto them by God either by expressness of precept or particularity of example in the Scriptures but only eitâ—er by some general Precept or Rule or by some example one or more carrying in it some rational proportion thereunto Proof When a Minister of the Gospel preacheth unto his people out of the Gospel according to John seasonably for example and faithfully opening and applying unto them the 27 or 28 verse of the sixth Chapter or any other he performs this work out of conscience towards God Yet hath he neither expressness of command nor of example to justifie or commend this action or exercise unto him But that which he doth in this kind is sufficiently warranted partly by those general and indefinite precepts which are given unto Ministers to preach the Word to preach the Gospel c. 2 Tim. 4. 2. Mark 16. 15. c. partly by those examples of worthy and faithfâ—â— Ministers of the Gospel and of the Lord Christ himself who are reported in Scripture to have preached accordingly When a Beleever gives a shilling two twenty or more either by way of alms or to promote some charitable and good work he may well be presumed to do it out of conscience to God and according to the exigency of his duty yet is not such an act I mean the giving of a shilling two or more upon that particular occasion on which he giveth it either imposed upon him or warranted unto him either by any express Command from God or any particular example in the Scriptures There is the same reason of our eating drinking sleeping recreating our selves buying selling marrying building c. There is none of all these but a man and woman may do yea and ought to do according to exigency of circumstance and occasion out of conscience towards God and yet most certain it is that none of all these actions with all those circumstances under which they are and ought to be performed by men and women are any where expresly commanded by God or warranted by any parallel example in the Scriptures But the lawfulness yea and necessity of them in case is left by God to be infer'd gathered and concluded by men by the exercise and engagement of their judgments consciences and understandings from such general precepts and directions as likewise from such examples upon Scripture record which concern and relate unto such actions Consectary If far the greater part of all we do out of conscience towards God be not in all particularities of circumstance warranted or enjoyned either by particular expressness of precept or example in the Scripture but only by the generality of either it clearly follows that the application or administration of Baptism unto Infants may be warrantable yea and necessary and to be performed out of conscience to God although it hath not the warranty of any express precept or particularity of example CONSIDERATION V. JT hath still been the manner and practise of men who have turned aside from the Communion of other Churches or from the sence of the generality of Saints into any by-way of opinion or practise to be extravagantly excessive and importune in magnifying â—itâ—er the necessity or beneficialness or both of those opinions and practises for which they have exchanged the Christian Communion of the Churches and Saints of God Proof Eunomius the Heretick maintained this Doctrine by way of dissent from orthodox Christians That the Son of God is altogether unlike unto the Father and the Holy Ghost unlike unto the Son And notwithstanding the groundlessness indeed the manifest and dangerous erroneousness of this opinion yet he attributeth this high Priviledg unto it that Whosoever beleeved it could not possibly perish how wickedly soever he lived a Eunomius desendit â—anc haeresiu dissimilem per omnia Patri asserens Filium Filio SpirituÌ„ Sanctum Fertur etiaÌ„ usque adeo fuisset bonis moribus inimicus ut asse veraret quod nihil cuique obesset quorumlibet perpetratio ac perseverantia peccatorum si hujus quae ab illo docebatur fidei particeps effet Aug. de Haeres c. 54. Jovinian a Monk with his followers ascribed such virtue to that which they call'd true Baptism that they who were baptized herewith could sin no more b A Joviniano quodam Monacho ista haeresis orta est aetate nostra Hic omnia peccata sicut Stoici Philosophi paria esse dicebat nec posse peccare hominem Lavacro regenerationis accepto c. Aug. de Haeres c. 82. The Donatists ascribed all Christian worth and excellency upon the matter to their Sect and Opinions in denying that there was any true Church of Christ in all the world but only amongst them and despising all other Christians but themselves and yet giving entertainment to most vile and wicked men in their Communion c Nam illi Donatistae dicebant universum â—rbem Christianum Ecclâ—siam non habere Deinde qui praese omnes alios Christianos condemnabant severitatem censura in suos relaxaverant in suis Caetibus homines impurissimos ut Optatos Gildonianos Primianosque patiâ—bantur Pet. Martyr Loc. Class 4. c. 5. sect 15. as if the giving the right hand of fellowship unto them in their way rendred them men holy and religious in the midst of the practise of all wickedness Even as some of the Rebaptized Congregations for I cannot say it of all judg no better of the best and worthiest Christians who refuse to do homage to their opinion and practise about their new Baptism then as persons unclean and with whom they should pollute themselves to hold Christian Communion in any part of Gods Worship though otherwise they be persons countenanced from Heaven both with gifts and
this to prove that therefore his intent was to set forth the power and great success of the Gospel in these words they were baptizâ—d men and women considering as hath been lately observed and proved viz. § 35 and 36. that in this verse he speaks of the beleeving of men and women as well as of their being baptized and that if there be any thing intended here to set forth the power and great successe of the Gospel it is projected rather by the mention of their beleeving Philip preaching the things of God and the name of Jesus Christ then by the mention of their baptism in as much as the Evangelist having frequent occasion elsewhere in this book to report the great successe of the Gospel still upon this account mentioneth onely the faith of those who were converted by it and not their baptism Besides Mr. A's supposal the ground of this vein of his discourse viz. that Luke speaks of the same generality of the people ver 12. of which he had spoken ver 10 11 where it was thus expressed To whom they all gave heed from the least to the greatest is not so authentique or clear For it is hardly credible that amongst the great numbers of the inhabitants of such a City as Samaria there should not be found so much as one unbeleever left upon the preaching of one Sermon onely Certain I am that there can be no instance produced from the Scripture of like nature or import Nor is it said v. 12. either that they beleeved Philip or were baptized from the greatest to the least Or if by this expression Mr. A. understandeth simply and absolutely the generality of the inhabitants of Samaria doth it not follow from his said supposition that as well children as men and women were here baptized unlesse he will either understand this expression from the least unto the greatest exclusively or else say that children are not to be numbred either amongst the least or the greatest nor yet amongst those that are between both But for a close of the point now in hand to give Mr. A. a brief account of his men and women with whom he hath had so much to do to so little purpose for his cause the reason why the Evangelist Luke having in the beginning of the verse mentioned the beleeving of the Samaritans without distinguishing the different sexes of those who beleeved in the latter part of the verse speaking of their baptizing distinguishing them into their respective sexes of men and women is to shew that though under the law the one sex onely that of men was capable of and admitted unto circumcision which was then the initiating Ordinance answering in that respect as in several others Baptism the successor of it under the Gospel yet now since the comming and suffering of Jesus Christ in the flesh both sexes as well women as men were made capable by God of being baptized This I beleeve is all the mystery that an intelligent Reader will find in the clause so much courted by Mr. A. to be friend him in his cause they were baptized hoth men and women Sect. 40. His third proof for his conceit of no Infant baptized in Mr. A. p. 6 7 Christs or the Apostles daies borrowed from Mar. 10. 13 14 15 16. wherein some are said to have brought young children to Christ p. 6 7. hath been already not onely answered but clearly argued and proved to make against him I presume a considering Reader will be of the same mind upon an attentive re-perusal of the 25th Section I shal here adde that the judgement and conscience of that learned and worthy Martyr Mr. John Philpot were so full of conviction and satisfaction touching the pregnant validity of this passage for Infant-baptism that in that Epistle of his formerly mentioned once and again upon the mention and recital of this clause Let the babes so he reads it come unto me he breaks forth with an holy indignation into this demand why then do not these rebellious Anabaptists obey the Commandement of the Lâ—rd For what do they now a daies else that bring their children to Baptism then that they did in times past which brought their children to the Lord and our Lord received them and putting his hands on them blessed them c. And if Christ judged little children capable subjects of imposition of handâ— which according to some of the most Seraphical Doctors themselves of the faith of Anabaptism is an Ordinance subsequent unto Baptism and not to be administred before it it roundly follows that these children brought to Christ had been baptized But either for Mr. F. the Mr. or for Mr. A. the Disciple to put us to prove by whom they were baptized is such a yoke as themselves are not able to bear no not in such cases where the demand of proof in that kind is much more reasonable For if we in arguing the controversie whether there can be no true Church of Christ and with which communion is lawfull without their baptism by dipping should put them upon proof by whom all and every the members of the 7 Churches of Asia were thus baptized or by whom those Christians mentioned Acts 5. 14. Acts 4. 4. and in many other places were after that manner baptized would they not cry out against such our demands as importune captious and unreasonable That Mr. Fisher Baby-Baptism p. 141. evasion of Mr. Fishers viz. that the imposition of hands here recorded to have been administred by Christ unto the children brought to him was another kind of imposition viz. that which was frequently used in order to cures or healings not that which pre-supposed baptism is magisterial enough as seventy times seven assertions more in the same book with it are but altogether proof-lesse The contrary hereunto is little lesse then clearly demonstrable upon these grounds 1. There is no intimation in the context that any of these children much lesse all of them were either sick or diseased Now there can I beleeve no instance be produced where any young or old either came or were brought to Christ to obtain any cure or healing from him whose infirmity or disease was not mentioned and named 2. Whereas all the miraculous cures wrought by Christ are either particularly as when he wrought but onely one or some few in the same place or else in the general as when he wrought many in places neer adjoyning recorded here is not the least or lightest mention in one kind or other of any cure wrought upon these children by him 3. Had the children been any waies sick or diseased it is at no hand credible that the Disciples would have rebuked those that brought them it would have argued want of common civility yea of humanity it self to have done it 4. The reason given by Christ unto his Disciples and in them unto others why they should rather countenance and further then restrain or hinder the accesse of little
is sufficient for the eviction of a truth 16 12. That way of worshipping God wherein a mans soul hath prospered and prospereth yet daily is not lightly to be forsaken or exchanged 17 18 13. To make any thing necessary which God hath not made such is to Lord it over the consciences of men and to usurp divine Authority pag. 19 14. The subject of an Ordinance is no part of this Ordinance 19 20 15. The Law of Nature and personal accommodation is to super-intend and over-rule Ordinances and Institutions 20 21 16. Some things being exâ—ra-essential to the nature and end of an Institution though observed in the first administration may be lawfully yea and commendably in some cases omitted in after administrations 21 22 17. Every defect in the administration of an Ordinance doth not voyd the effect of it 23 24 18. The same ground which giveth right to an Ordinance unto any one person or persons giveth the same right unto all in whom it is found 24 25 26 19. It is not necessary that Signs Seals or Sacraments should correspond in any natural similitude 26 27 28 20. Institutions may be regularly used and observed without the observation of any circumstance not enjoyned 28 29 21. He is superstitious and a wil-worshipper who placeth Religion in any circumstance or observationont prescribed by God 29 30 22. Sacramental engagements the more early imposed or taken up are so much the more improveable binding also 30 31 23. Adult Baptism a seminary of contentions in constituted Churches 31 32 24. Infant-baptism more edifying both to the Church and to the baptised themselves when come to years of discretion 32 33 25. Children admitted unto Baptism in the daies of Christ and of the Apostles 33 26. Baptism a Seal under the Gospel of the righteousnesse of Faith as Circumcision was under the Law 33 34 27. Church-membership a gracious priviledge vouchsafed by God unto Children under the Law 35 28. The Children of the Jews were involved together with their Parents in their rejection from God 36 37 29. The Jewish children were baptized into Moses as well as their Parents 37 38 39 30. The door of entrance into the Christan Church is more easie and accommodate for children then it was into the Jewish Church pag. 39 31. The Baptism of Children born of Christian Parents was not deferred until adultness of yeares in the Apostles daies 40 41 32. Infant-church-membership was no Levitical ceremony nor abolished by Christ 42 43 44 33. Infant-baptism was practised by such Christians who conversed if not with the Apostles yet with their disciples 46 47 34. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize frequently signifieth any kind of washing or rinseing even where no dipping is 47 35. The derivative verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never in the New Testament used to signifie the act of dipping but the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only pag 47 48. As on the other hand the Sacramental act of baptizing is never expressed by the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the frequentative or derivative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 36. The administration of water-baptism is very frequently expressed by a baptism with water seldom or not at all by a baptizing into water 48 49 37. No Baptismal administration can regularly be performed either in whole or in part by the person who is baptized 50 51 38. The water wherein the Eunuch was baptized was not deep enough for dipping 51 52 39. Baptizing with the Holy Ghost and baptizing with Water expressed in the Scriptures by one and the same preposition 52 53 40. To pour water on the body of the person baptized doth more significantly resemble burial then the dâ—pping into water doth 53 54 41. The nature of Baptism representeth the gracious act of Christ applying himself unto us 54 55 42. No kind of washing is performed or made onely by the application of the thing to be washed unto the water but of the water unto it 55 56 43. Dipping either naked or cloathed inconvenient 56 44. To dip or wash all over was the practice of Idolatrous nations 58 45. It cannot be proved that any Baptismal Administration recorded in the Scripture was performed by dipping but is exceeding probable that many were performed without it 59 60 c. 46. The baptizing children of Christians ordinarily at years of discretion is inconsistent with the Gospel rule for baptizing 70 71 47. The custom of adult Baptism amongst thâ—se born in the Church first entered into the Church by unhallowed door and was entertained when practised upon unwarrantable and Popish grounds 73 74 48. The generation of men commonly known by the name of Ana-baptists have alwaies been injurious to the Gospel 75 76 c. 49. The wrath of God hath been from time to time revealed from heauen against the way of Ana-baptism and those who unrepentingly have walked in it 80 81 c. 50 It hath very seldom been known that any opinion or practise though never so wicked uncouth or absurd was ever set on foot amongst Christian Professors but that it gathered a considerable number of Proselytes to it 89 51. By-opinions and practises which bear or seem to bear hard upon the flesh are apt to take with four sorts of persons 90 91 52. No kind of Sect have more generally been more hardened in the way of their errour or more un-perswasible out of it then those who have been able to pretend the plain Letter of the Scripture though misunderstood for their opinion or practise especially when a letter of like plainess cannot be produced against them 91 92 53. When men and women are inordinate in valuing or prizing an erroneous whether opinion or practise there is the less hope of reclaiming them from either 92 93 54. Aâ— the Scripture sometimes under the word MEN comprehendeth Women as well as Men yea and sometimes Children also so under the expression MEN AND WOMEN it more frequently comprehendeth Children 94 55. It is lawful yea commendable for beleevers to devote separate and design their children whilst it is yet early with them even from the conception and the womb to the service of God and Jesus Christ pag. 95 96 56. The truth of an Ordinance or Gods approving or allowing of an Ordinance as his cannot better be estimated or known then when he blesseth it unto those who receive it 96 97 57. Baptism received in Infancy and this without dâ—ppiâ—gâ— is neither a nullity nor device or institution of man 97 98 58. Baptism as all types and typical Ordinances is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which are instituted and given for some greater things sake than themselves 98 99. The Contents of the latter part of the ensuing Discourse according to the respective Sections thereof 1. STicklers about Baptism now and about Circumcision of old compared Sect. 2 2. The present controversie not properly
be cleerly made known unto men Otherwise as the Apostle argueth in a like case If the Trumpet give an uncertain sound who shall prepare himself to the Battel In like manner if the Tenor of an Institution be imperfect and some things only appertaining to it be expressed and other things of a like relation suppressed or concealed how shall men either prepare themselves to a due observation of this Institution or know at any time whether it be duly administred observed or received or no Consectary If an Ordinance or Institution may be duly and regularly administred without any such ingredient whether of Ceremony or Morality which God himself hath not prescribed or injoyned in the Tenor of the Institution nor otherwise then may the Ordinance of Baptism be duly and regularly administred and received without a Total submersion of the body of the person baptized inasmuch as this is no where expresly prescribed or injoyned by God CONSIDERATION XXI JN what circumstance or modality soever in or about the Administration of an Ordinance not prescribed by God himself any person shall place Religion or think that in the observation thereof he performs an act of worship unto God he is in this point Superstitious and a will-worshipper Proof To evidence the truth of this Consideration the descrip-of Superstition and will-worship is sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive superstitio as Cameron well describeth it a Camer de Eccles est cultus Dei sed qualem sibi praescribit ingenium humanum i. e. Superstition is a worshiping of God but such a worshiping of him as the wit or wisdom of men prescribeth unto it self Another defineth it to be Cultus seu modus câ—lendi Deum arbitrio humano sine Dei praecepto susceptus b Rivet in Exod. 20. a worship or manner of worshiping God according to the will and pleasure of men taken up without any precept of God If this be the nature of Superstition or will-worship to worship God or rather to conceit that a man doth worship God by any ceremony gesture or action which himself hath not prescribed it is a plain case that whosoever placeth religion in any ceremony circumstance or modality in the observation of any divine Ordinance which God hath not enjoyned is in this behalf a son of Superstition and a will-worshipper Consectarie If they who think they do God service and truly worship him by the observation of any rite circumstance or action in the administration or reception of an Ordinance which God himself hath not prescribed be upon this account will-worshipers and Superstitious it roundly follows that they who administer Baptism by dipping all-over and think that by this mode of that Administration they worship God are in the said condemnation of will-worship and superstition inasmuch as God hath no where in his Word prescribed this mode of the Administration From the same ground and principle it likewise followeth that they who having been once baptized as suppose in their Infancy shall conceit they honour or worship God aright by a second or after Baptism are children of the same error inasmuch as God hath no where prescribed a Baptism upon Baptism nor yet declared Baptism received in Infancy to be null CONSIDERATION XXII SAcramental ingagements the more early imposed are so much the more improveable and the more binding also Proof This Consideration also is hereafter asserted and the truth of it cleered § 161. 163. and elsewhere in the second part of this discourse Doubtless Circumcision under the Law was never the less but rather the more both improveable by and binding unto the Jews because received by them in Infancy Otherwise as hath been formerly argued there is little question but God would have imposed it not upon Infancy but upon maturity of years nor is it to be beleeved that He that hath made this order for men as we lately heard Let all things be done unto edifying would impose a service or action upon men upon such terms according to which it should either not not be edifying at all or less edifying Consectary If Sacramental Ingagements be both so much the more binding upon those who are under them and likewise so much the more improveable by them by how much the sooner they are imposed then must Infant-Baptisme needs be more effectual for all baptismal ends and purposes then after Baptism The Consequence is apparent CONSIDERATION XXIII ADult Baptisme standingly administred in constituted Churches and amongst Believers cannot lightly but prove a root of bitternesse and occasion perpetual quarrels contests and emulations amongst them Proof The reason hereof is because the want of a positive and certain rule whereby to adjudge issue and determine such cases and questions which are frequently incident to any Society or Body of men must needs the ordinary temper and weaknesse of men considered ingender strife contention and discontents amongst them If a Church shall passe by the time of Infancy and not baptize the children of her Members under this age by what rule will they baptize them afterwards To say they are to be baptized when they shall believe and make known their faith to the Church by their lives or works and withall desire Baptism is to speak very inconsiderately and to prescribe a rule every whit as dark and questionable as the case it selfe that is to be measured and adjudged by it For who knoweth not that the members of a Church are commonly of different judgments apprehensions as about other matters so about nothing more then about the signes and properties of a true Faith So that when a person shall come to desire Baptism who it may be hath satisfied one part of the Church touching the soundnesse and sincerity of his Faith another part hereof will remain dissatisfied In this case here will be Ephraim against Manasseh and Manasseh against Ephraim and both indeed against Judah I mean the truth The judgements even of sober and able Christians for the most part are about nothing more divided nor in reason more like to be divided then about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstrative effects of a sound Faith I confess it is an easie matter for Master Tombes or Master Fisher here to interpose their sence instead of a rule to decide such cases as that specified and to tell us Magisterially what they judge meet to be done but whether their Churches will agree about the sence and interpretation of what they shall prescribe for a rule in such cases or if they shall agree in this whether they will own and consent unto the sufficiency of this rule is very questionable Yea rather it is no question but that there will be a battail fought by yea's and nay's if not by more angry and fierce souldiers about it See this Consideration more amply propounded and fully vindicated by Master Baxter in his Discourse for Infant-Baptism p. 130 131. where likewise he substantially proveth that the ordinary practise of
by sprinkling or pouring water upon it is a nullity or that a person is never the more consecrated unto this service for his being sprinkled or washed with water in his infancy and that in this respect a person comming to maturity of years and beleeving ought to be consecrated to this service as if nothing at all had been done unto him upon this account formerly thus I say to pretend or plead is to dictate a mans own notion and conceit not to speak the words of sobernesse and truth or any thing that can be proved from the Scriptures These no where determine Inâ—ant-Baptism to be a nullity neither in respect of any incapacity in the person baptized nor in respect of any mis-application of the element whether applied by sprinkling or affusion Yea it hath been proved elsewhere I suppose above all reasonable contradiction that infant-baptism whether administred by sprinkling or affusion although for my part I never knew any administration in this kind made by sprinkling is for all Baptismal ends and purposes as efficacious and valid as the baptizing of men after what manner soever b See Water-dipping c. Consideration 16. p. 24. 25. c. Consectary If the practise of Re-baptizing cannot be justified by the word of God then must it needs be either an humane device or delusion of Sathan CONSIDERATION XLXIX. THe custome or practise of adult Baptism or of deferring Baptism unto maturity of years amongst those who were born in the Church and amongst whom Baptism was used as in the case of Constantine Austin and some others mentioned in Church History first entred into the Church by an unhallowed dore and was entertained upon unwarrantable and Popish grounds Proof The truth of this Assertion sufficiently appeareth by the light of the records of Antiquity So that whereas some of the Anti-pedo-Baptistical party ridiculously and contrary to the main current of all sound Ecclesiastical Records of primitive date bear poor ignorant people in hand that I know not who what or which Pope Innocent should be the first who commanded children to be baptized the truth is that they were Popish grounds haply in conjunction with some others no whit better which made the first breach upon infant-Baptism formerly practised and this generally in the Christian Churches as is elsewhere proved and prevailed with some to put off the baptâ—ing of their children and with others their own baptizing untill maturity of years yea with some untill the apprehended approaches of death Much might be gathered and cited from the writings of the fathers upon this account Tertullian seems to have been the first who perswaded Christians to delay Baptism especially the Baptism of their children until afterwards a Itaque pro cujusque conditione ac dispositione etiam aetate cunctatio Bapâ—ismi utilior est praecipue tamen circà parvulos Quid festinat innocens aetas ad remissi nem peccatorum Tertul. de Baptismo c. 18. which by the way clearly proveth that Infant-Baptisme was ordinarily practised in his times But the grounds upon which he perswadeth to such a practise are very sandie and loose and the principal of them viz. that Remission of sins whereof children being innocent have no need is obtained by or at least conferred in Baptism is at this day by those at least the generality of those who are reputed Orthodox amongst Protestants adjudged Popish and erroneous and besides seemeth to suppose that there is no other end of Baptism but onely the obtaining forgivenesse of sins or that Baptisme ought not to be administred except onely in such cases where all the ends thereof may presently be obtained Besides this motion of Tertullian for the delay of Baptism was in all likelihood much promoted amongst Christians by means of some impressions which the consciences of some had taken of the Novatian error fearing lest in case of sin after Baptism they should be uncapable of Repentance and consequently of salvation it self The opinion also which many Professors about these times had drank in that all their sins should be remitted in their Baptism in conjunction with a corrupt desire to injoy the pleasures of sin as long as they could without danger as they supposed together with a perswasion that they were onely once to be baptized contributed much towards the entertainment of Tertullians Doctrinal advice with many as may be plainly gathered from several passages in Basil's Exhortation unto Baptism But whatsoever his grounds or reasons were for this his Doctrine of Baptismal delaies the pious and learned fathers after him especially Basil and Nazienzen adjudged them altogether insufficient zealously exhorting to a contrary practise Hast thou an Infant saith Nazienzen let nâ—t impiety be gratified with an opportunity let it be sanctified from its infancy let it be consecrated unto the Holy Ghost from the very first sprouting of the nails of it a Infans tibi est ne occasionem improbitas arripipiat ab infantia sanctificetur ab ipsis unguiculis spiritui consecretur Greg. Nazienzen Orat. 40. in Sanctum Baptisma with much more to the same purpose And Basil expresly taught his hearers that the whole life of a man was a time for Baptism b Baptismi verò tempus vita horinis tota Basil in Exhort ad Baptismum meaning that it might be administred and received at any time from the womb to the grave Yea Tertullian himself clearly approveth of the Baptizing of infants in case of necessity Consectary If the custome of adult Baptism where children were born of Christian Parents was first brought into the Church and entertained upon Popish and unwarrantable grounds then was it not practised by Christ or his Apostles but is rather Popish and Anti Christian CONSIDERATION L. THat Generation of men best known amongst us by the name of ANA-BAPTISTS have alwaies been injurious to the Gospel and obstructive to the course and free passage of it in the world Proof Peter speaking of Christ saith To him give all the Prophets witnesse Act. 10. 43. As all the ancient Prophets give testimony unto Christ so do all or very many of the latter Prophets I mean those worthy instruments by whom God hath inlightned the world in and since the Reformation began by Luther given testimony against that generation of men we speak of as men by whose unworthinesse in several kinds the interest of the Gospel hath deeply suffered in the world The course of the Gospel saith Scultetus Decad. 1. Anno. 1525. was this year hindered and obstructed in Zuitzerland and Moravia by the Anabaptistical sect Elsewhere speaking of the Church of Saintgal he saith it was variously exercised or disturbed by the Anabaptists Elsewhere he writes that these Anabaptists were extreamly troublesome to the Christians in the two Cities of Ulme and Augusta or Auspurg in the lower Suevia Again writing of the year 1527. he saith this year the Anabaptistical and Sacramentary wars or quarrels were very hot to thâ— great damage
in respect of the subjects of it or persons administred unto but by pleading that the case is otherwise with us in reference to the ordinary administration of the supper that ought to be practised amongst us then it was with Christ after this or some like manner Christ judging it meet to solemnize the first administration of the Supper with his Apostles onely by whom he intended to erect the said administration in all Churches thoroughout the world had no occasion to interess women therein and besides the administration being yet unknown and unheard of amongst Christians no women more then men could so much as desire part and fellow-ship therein Whereas amongst us and in our Churches we have women-members as well as men who are in the same capacity with men to partake in the Ordinance and who desire it with as much desire as they and besides we have no such motive or occasion to confine our selves unto men in our Administrations as the Lord Christ had in his If then difference of case and diversity of circumstance one or more will justifie a different practise in all the particulars now mentioned from those which were most regular and worthy in other cases and under differing circumstances is it not most rational to conceive conclude that the ordinary practise of the Apostles in Baptizing Beleeving and Repentant persons supposing it to have been such doth no waies argue or prove but that the ordinary practise of baptizing children now may be more justifiable then such a practise would be considering that the case of Christianity and circumstances relating unto Baptism are so much altered and differing as they are from what they were in the Apostles days In the Apostles days the Beleeving and Repentant persons whom they baptized had not been trained up in the knowledge of Christ or in the profession of Christian religion but were newly converted unto Christ either from Judaism or Gentilism In the like case and under the same circumstances we also judge that Beleeving and Repentant persons at least professors of both and these onely ought to be baptized But in our daies and amongst us profession of the name of Christ being made by persons from their childhood and it being difficult for men and women to determine the time of their effectual conversion we in regard of this great change of circumstances and considering that Baptism is very improper to be administred after many years profession and having no ground or warrant in the Scriptures for the administration of it in this case least of all for the ordinary and constant administration of it judge it much more agreeable to the mind of God and to the requirement of those circumstances which lie before us in conjunction with other reasons and grounds which we shall account for in due time to make the administration unto children then to defer it until after years But Sect. 12. 4. And lastly whereas he addeth It cannot duly be collected from any part or circumstance of divine History that Mr. A. p. 2. Baptism was administred to infants in the Apostles days we Answer 1. That here he boasteth whilest he is onely girding on his Armour and triumpheth before the Battel 2. That though the administrntion he speaks of cannot be collected from any part or circumstance of Divine History yet it maketh every whit as much against him if it can be collected from any other passages of Scripture though not Historical Mr. A. himself onely upon grounds delivered in the Scripture for the doing of many things presumeth them to have been done both by the Apostles and other Christians although the Historical part of the Scripture recordeth not their doing as in the matter of womens admission to the Lords Table of the baptizing of many Christians yea and of the Apostles themselves whose Baptisms are not reported in the Scriptures 3. We affirm and say that what he saith cannot be duly collected from Divine History may be duly collected from hence especially other passages of Scripture being allowed to prompt the History iâ— the case This we are confident we shall be able to make good in due time and place 4. And lastly Neither ca 〈…〉 t be duly collected from Divine History that Baptism was not administred to Infants in the Apâ—stles days which yet it seems is Vena Basilâ—ca the master vein in the body of Mr. A's Faith about Baptism Sect. 13. After this Harbingery his first argument which by the way he tels us is drawn from mattâ—r of fact advanceth Meer matter of fact is somewhat a strange principle or foundation from whence to prove either the lawfulnesse or unlawfulnesse of a practise about an instituted Ordinance especially in all cases Nor is such a reasoning as this meet to make a pillar of any mans Faith Such or such a thing was neither done by Christ nor his Apostles Ergo it ought not to be done by any others For if the â—ctions and practises of Christ and his Apostles be such e 〈…〉 es and so far binding to us that we are wholly bound up â—â—to them in respect of acting and non-acting then they are thus binding either universally and without exception or else particularly and with limitation onely That they do not bind universally is evident from the consideration of the many absurdities which will unavoidably follow hereupon and which are obvious to every mans thought In particular it would follow that we should be bound to forswear to deny our Lord and Master Christ not to beleeve his resurrection unlesse we should see in his hands the print of the nails thrust our hand into his side c. with several other things of like notorious consideration If they bind us particularly onely I mean if onely some of them be binding unto us and not all then is Mr. A's argument drawn from matter of fact of little value until he hath proved that whatsoever Christ and the Apostles particularly did in the administration of Baptism is of that kind of action which bindeth both negatively and affirmatively all persons in all cases and circumstances whatsoever When he shall have proved this substantially and work-man like I shall be his Proselyte without any more ado Sect. 14. His first argument which is spe gregis the argument that must stand to it and fight for all his fellows is this If Baptism were not administred to Infants in the daies of Mr. A. first Argument John the Baptist nor of Christ nor of the Apostles then ought it not to be administred unto infants now But it was not administred then c. Therefore it ought not to be so administred now Because Mr. A doth his businesse logically and draws up his argument in mood and figure syllogism-wise I shall by the way desire the Readeâ— who it may be is no Artist to inform himself that if either the major or the minor proposition in a syllogism be disabled and disproved though both be not yet the
and false Religion and not have been baptized before Much more might be added in confirmation of what hath been now asserted but the thing it self hath so much face as well as heart and strength of reason in it that untill I hear whether that which hath been already said will satisfie or why it should not I shall forbear any further ingagement for the proof of it Sect. 24. If children were not baptized by the Apostles or in their daies it is at no hand to be beleeved that the Holy Ghost would have cast any such snare upon the Christian world in after-times as so frequent a report of housholds and families baptized made in the New-Testament and this without any limitation or exception of persons amounteth unto especially considering that it both was and is a thing generally known that under the Divine dispensation immediately preceding I mean that of Moses children in families were the more appropriate subject of that Ordinance which was a seal of the same Covenant with baptism viz. of the righteousnesse of Faith i. e. of remission of sins upon beleving Rom. 4. 11. as we shall evince and prove in due time and did perform the same or like service in the main unto the Church of God under the Law which Baptism now performeth under the Gospel as some of the Doctors of the way of Ana-baptism themselves do acknowledge though Mr. A. following his over-confident and sufficiently-ignorant leader weeneth otherwise For what though that which Mr. A. laboureth to prove pag. 10. though his enterprize be too hard for him should be granted viz. that there were no children in those families which are reported to have been baptized by the Apostles or by their order yet from the very tenor of this expression that they baptized Housholds it is evident enough that they did baptize children or that which is every waies equivalent hereunto that the mind of the Holy Ghost is that children should be baptized For it being left upon sacred record simply and indefinitely that housholds were baptized and it being the ordinary dialect and language of the Scriptures by the word houshold and house to understand and comprehend as well children who are very considerable parts or members of an houshold where they be as persons of riper yeers a Therefore we may conclude that the Apostles did baptize children or infants and not onely men of lawful age and that the house or houshold is taken for man woman and child is manifest in the 17th of Genesis and also in that Joseph doth call Jacob with all his house to come out of the land of Canaan into Egypt Mr. J. Philpot Martyr in a letter directed unto §. 27. it cannot reasonably be thought but that the Holy Ghost did intend that housholds simply and ablolutely as well those which have children in them as those which have none yea and these children themselves being as was said parts of these housholds might be baptized And if so doubtlesse the Apostles who complied with the mind and intent of the Holy Ghost in their sacred administrations did baptize children And if Mr. A. and his from the simple and general reports of beleevers being baptized argue and conclude that therefore all beleevers may be baptized why from the like report of housholds being baptized where the grown members did beleeve may not we infer and conclude likewise that all housholds where the grown members do beleeve may be baptized also Or if the intent of the Holy Ghost had been that onely actual Beleevers in an house should be baptized would he have informed the Christian world that housholds whole housholds or all in an house were baptized without giving some intimation at least that children in every house were ought to be excepted He that is so careful and desirous above measure to way-lay and prevent every sin and every transgression in men even to the speaking of an idle or vain word yea to the conceiving or tolerating of a vain thought doubtlesse would not have neglected at that turn we now speak of especially not having done it elsewhere to insert some word or other by which so great a sin as the baptizing of children if it be a sin might be prevented much lesse would he have ministred such an occasion unto his Saints as that specified to draw and incourage them to the perpetration of such a sin Sect. 25. 5. To me it is one of the Congregation of the first born of Probabilities that the Children brought to Christ with a desire in them that brought them that he should lay his hands on them and pray Mat. 19. 13. c. had been already baptized For it is expresly said Mar. 10. 16. that he put or laid his hands upon them Now we never read in the New-Testament of the laying on of hands upon any unbaptized person unlesse haply it were in order to the working of some miraculous cure on him on whom they were laid See Mar. 5. 5. 8. 23. Mar. 16. 18. Luke 4. 40. Luke 13. 13. Acts 9. 17. Acts 28. 8. In all other cases imposition of hands was practised upon baptized persons onely Acts 6. 6. Acts 8. 17. Acts 13. 3. Acts 19. 6. 1 Tim. 4. 14. 2 Tim. 1 6. And more usually this imposition of hands was practised on those that had either formerly or lately been baptized and this in order to the receiving of the Holy Ghost the Apostles it seems haply with some Elders of Churches besides in those daies having received this gift from God viz. by laying on of hands and prayer to obtain and impart the gift of the Holy Ghost unto Christians Yea several Churches of the Anabaptists themselves amongst us glory in the outward ceremony of laying on hands upon their proselytes newly baptized as if they were the Apostles heirs and by descent inherited all their spiritual royalties and heavenly prerogatives herein much resembling that ridiculous effeminate Emperor who out of a foolish desire to be thought Hercules or a man of strength and courage like unto him would needs attire himself with a Lyons skin But now it no waies appears nor is it in it self a thing likely that the children we speak of were brought unto Christ to obtain any cure of any malady or disease from him Besides if Christ had performed any miraculous cure upon them there is little question but that this would as well yea much rather have been mentioned by the Evangelists at least one or other of them as his laying of hands upon them Therefore in all likelihood they were baptized before they were brought to Christ to obtain the laying on of his hands upon them Or if we shall say that Christ layed hands on them that they might receive the Holy Ghost supposing them at present un-baptized yet being made partakers of the Holy Ghost by or upon the laying on of Christs hands they were hereby put into an immediate capacity of receiving Baptism according to that of
sins which is attainable by Faith in the bloud of Christ may be obtained without Baptism 3. If Baptism be required on mans part to interesse him in remission of sins and sanctification of the spirit then hath God suspended both the justification and sanctification of men and consequently their eternall Salvation upon a ceremonie or carnall Ordinance as Baptism by some of the most learned of Mr. A's partie as we formerly heard is acknowledged to be as well or as much as he hath done upon Faith or Repentance themselves and thus men shall be perfected by the flesh as the Apostle speaketh Yea 4. If a Declaration of Repentance by Baptism be required on mans part to interesse him in remission of sins or in Sanctification of the Spirit then is a Declaration hereof by Baptism or by submitting to an outward and fleshly ceremonie more accepted with God then a Declaration made by mortification innocencie holinesse of conversation c. The reason of this consequence is plain viz. because a Declaration of a mans Repentance by these or any of them is not required by God nor yet accepted by him upon any such account as to interesse him in remission of sins or to translate him from an estate of sin and death into a state of justification no nor yet to intitle him to the sanctification of the Spirit For he that is not a justified person before any Declaration be made by him of his repentance by such fruits or expressions of it as these will never be justified afterwards Nor can any maÌ„ bring forth any such fruits of Repentance as these unless he be interessed in the sanctification of the Spirit before hand Therefore Baptism is not required on mans part nor yet a Declartion of his repentance by Baptism to interesse him either in Remission of sinâ— or sanctification of the Spirit Sect. 81. 5. If it were so then only children of wrath and persons not yet reconciled unto God should be the regular and lawfull subjects of Baptism For if Baptism be required on mans part to interesse them in Remission of sins all they who are yet unbaptized must needs be under the guilt of their sins and so liable to eternall condemnation for them And if the case be thus Faith and repentance are but dead works untill Baptism quickens them and raiseth them up from the dead 6. If Mr. A's Position now protested were Orthodox and sound John the Baptist was in his bloud I mean in the guilt and pollution of his sins when he entered upon the work and ministerie of baptizing with water yea and for ought appears to the contrary so lived and died and consequently perished eternally for it no where appears that ever he was baptized and if he were not baptized by the verdict of Mr. A's Doctrine he could have neither part nor fellowship in the blessed businesse of Remission of sinnes and so must perish 7. If both Repentance and the Declaration of it by Baptism be required on mans part to interesse him in remission of sins and Sanctification of the Spirit then according to Mr. A's judgement and notion about the truth and requisit terms of the administration of Baptism either all or far the greatest part of the antient Fathers of the Christian Church with the generalitie of Christians in their dayes all or far the greatest part of the worthy Martyrs both in latter and in former times all or far the greatest part of our late Protestant Divines whose zeal learning labour and faithfulnesse God was pleased to use about the Reformation and for the Restauration propagation of the truth of Christian Religion as Luther Calvin Musculus Bucer P. Martyr Zuinglius c. together with our own worthies Perkins Dod Hildersham Preston Sibs c. together with the generalitie of the people taught and instructed by them against all these I say we must write bitter things and conclude that whilst they liv'd they were in the gall of bitternesse and bands of iniquity and that they died and consequently perished in their sins For most certain it is that these were not baptized as Mr. A. and men of his judgement count and call Baptism and consequently could not make any Declaration of their repentance by Baptism And if so they must all to hell unlesse Mr. A's Doctrine be content to be sent thither in their stead Sect. 82. 8. If no person can make a Declaration of their Repentance by Baptism then cannot a Declaration in this kind or that which M. A. calls a Declaration interesse any man in remission of sins The reason of the consequence in this Proposition is evident That which is not cannot act nor can any such thing or Act interest any man inâ—â—remission of sinnes which may be as well found in those whose sins are not remitted as in those whose are Now that persons who are baptized may be in the gall of bitternesse and bands of iniquitie and consequently not have their sins remitted their Baptism notwithstanding is apparent in the case of Simon Mâ—gus to whom soon after his baptizing Peter said Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God For I perceive that thou art in the gall of bitternesse and bands of iniquity Act. 8. 21 23. Nor is the Baptism of a very great part of those who have been of late baptized and this as Mr. A. calls Baptism amongst us any Declaration of their repentance at least not of any such repentance which hath any thing to do with remission of sinnes their unworthy wayes and actions proclaiming them aloud to be persons void as well of the knowledge as fear of God 9. The Grandees themselves of Mr. A's partie yea and I presume himself also with them beleeve and hold that amongst the Heathen unto whom the Name of Jesus Christ was never brought nor the Gospel ever preached orally or by the mouths of men and consequently who were never Baptized there are or may be found persons interessed in Remission of sins If so with what truth can Mr. A. affirm yea rather with what face can he avouch with a most unchristiaÌ„ censure of all those who shall denie it that both Repentance and a Declaration of it by Baptism are required on mans part to interesse him in Remission of sins Sect. 83. 10. In case as well a Declaration of Repentance by Baptism as repentance it self be required on mans part to interesse him in remission of sins would the Apostle Paul have thanked God he baptized none of the Corinthians but Crispus and Gaius i. that he interessed none of them in remission of sins but these 1 Cor. 1. 14 Or should he have had cause so farre to underrate the office and worth of baptizing beneath the preaching of the Gospell as to say that Christ sent him not to Baptize but to preach the Gospel i. not to do all that which might interesse men compleatly in remission of sins