the mother of us all the Baptisme of thy Christ and of God my Lord. And the mother of my flesh was much troubled c. and earnestly hasty that I should be initiated and washed with the saving Sacrament c. But being now refreshed that my purifying was delayed And Augustine tels us the reason in many words the effect in short was this That his friends thought that more indulgence was to be allowed to let him have his will to doe what he listed being yet weake and not fully recovered then was fiâ— to be permitted in case hâ— had bin Baptized Which thing Augustine there bewaâ—â—es in these words my Baptisme was delayed as if it had beene necessary I should be more defiled it I would live It founded in my eares from these and those let him alone to doe what he will for he is not yet Baptized And yet of the health of the body we say not let him be wounded more for he is not yet healed Fourthly when he was Post pueritiam past the age of childhood or of a little boy or lad many and great waves of temptation hung over him * So in the same booke chap of his Confessions And though in his child-hood or lad-ship he loved not his learning and hated to be urged to it yet there was lesse feare of him then then when he was a youth * In adolescentia So in the 12. chap. of that first booke of his Confessions Fifthly After this before his Baptisme which was about the 34. yeere of his age as we shewed afore he ranne into blasphemous errors in so much as his mother would not admit him to her table so he confesseth in his third booke of Confessions Chap. 11. And thus you see the life of Augustine and the causes of the delay of his Baptisme sure enough the delay of his and Constantines baptisme was not from the custome of the Churches as we have before prooved From a non-fact to a non-equity is no consequence though they were not Baptized young yet they ought But Mr. T. Exercitat §. 17. gives other instances for his particulars in his minor of Theodosius Alipius Adeodatus that were not baptized in their child-hood and so Infants baptisme was not Vniversally practised in those times 1. Touching Alipius and Adeodatus we have answered afore Animadver That of Alipius is very doubtfull whether he were of Religious Parents the contrary being more probable by some passages out of Augustine we have there quoted And it is doubtfull of Adeodatus whether he were baptized at 15. yeeres old as was alleadged 2. Touching Theodosius the Great for that 's the man I suppose Mr T. meanes it is true that both Pezelius and Socrates Scholasticus doe tell us that he was baptized at mans estate but they doe not make out that which is deficient in Mr T. his assertion namely whether his Parents or either of them were Christians when he was an infant It is true that they say he was formerly trayned up in Christianitie But by the story it seemes to me that Religion did not so cease upon his spirit or that he did so declare himselfe against Arrianisme and for the Orthodox Religion and faith till he fell sick a little afore his baptisme For the naked story in short is this His Collegues Valentinian the second his assistant in many batles and Gratian who was Partner with Theodosius in a victory against the Barbarians being dead Theodosius succeeded them in the Empire By stock a Spaniard his descent from Trajan he had beene formerly trayned up in Christianitie After the aforesaid battles he fell ill and lay sore sicke at Thessalonica in which time he desired to be baptized Sent for Anatolius alias Ascholius the Bishop of that Church asked him whether it was lawfull for him to be baptized of an Hereticall Bishop The Bishop answering that for his part he detested the opinion of Arius that he imbraced the faith delivered by the Apostles and set forth in the Nicen Creede by the Council of Nice he was presently baptized by him Then wrote Theodosius to the people of Constantinople that he was addicted to the Orthodox Religion and exhorted them to constantly imbrace the Orthodox faith Thus the story Now what inferences Mr T. can justly make hence for a consult delay of Theodosius his baptisme by his Christian friends I know not This hence onely appeares to me that seeing we cannot learne neither how good his Parents were at his baptisme though great in his infancie and who shall meddle with great mens children in point of Sacraments without their consent nor how long or how much his education in Christianity had beene in his youth it being unlikely that forwardnesse in Religion would forward them to be elected Emperours in those generally troublesome and Hethenish times nor what leasure he had seriously to thinke of Religion and worship in his young manhood the Empire then being full of warres against the Gothes Hunnes and Alanes c. That that was the onely fit time to baptize him when he was baptized Now his sicknesse made his soule well Now he had leasure to thinke of Religion for his owne soule now he is hungry for baptisme now he regarded of what faith Ministers were now being Emperour and baptized he declares himself in writing what he was in Religion and in opinion Therefore for Mr T. to infer from the Contingency of Theodosius his baptisme at ripe yeare to a Necessity that the Churches then thought so baptisme ought to be administred is a consequence which I never found in my Logick And if This Theodosius was about the yeere 401. after Christ as the Eccles Chrono at the end of Euseb tells us * Others put him higher then all those Godly learned Ancients before alleadged for infant baptisme from Justin Martyr to Augustin had declared their judgements to the world for the same as the Tenet and Practise of the Churches in all age of the New Testament And therefore Theodosius and the other few instances Mr T. hath given of adult baptisme at ripe yeeres were rather beside then according to the generall Tenet or Practise of the Churches anciently and downward which doe no more infringe the generalily of the Tenet and Practise of Infant baptisme then the hills and vallyes doe the roundnesse of the world's which by the Moone we can see keepes its exact rotundity The Moone light of antiquitie can shew us that the generalitie of Infant baptisme hath been all along so uniuersally held and practised that it swallowes up a small handfull of instances of the other practise Mr T. his fourth particular of his Minor Exercitat Sect. 17. of his fifth argument against infant Baptisme is That together with it went along the error of giving the Lords supper to Infants as is manifest out of the booke of Cyprian de lapsis and others In our answer to this 1. Let us consider the proof 2.
are accounted worthy of the good things they have by their Baptisme by that faith of those that bring them to Baptisme So Mr. T. â—is translat and then Mr. T. makes these observations upon it 1 That In those times they did not baptize Infants upon Mr. Marshals ground namely upon the Covenant of Grace made to them and their Infants 2 But they baptized them because they thought the not-baptized should not obtein good things at the resurrection but the baptized should 3 That those baptized Infants obteined those good things by reason of the faith of the bringers what ever the parents were 4 That therefore they baptized the children of unbeleevers as well as of beleevers if they were brought Mr. T. hoping by this translation and these Notes to bring the Author and his words into disgrace as he himself hints it to us But we answer in generall that Mr. T. hath likewise quoted Authors and among them even his much esteemed Ludovicus Vives that have had their harsh expressions and worse as before we have noted 2. The intent and manner of quoting the Quest. to the orthodox was onely to testifie that the baptisme of Infants was a known custome in those times In particular we answer first to his first observation that the said 56. Question was not urged by my self or Mr. T. to prove baptisme of Infants upon the ground of the Covenant But the question being whether in point of Fact the Churches used anciently to baptize Infants to that the quotation of those Questions named Justin Martyrs was alledged and to that it serveth fitly and fully For he was a very ancient Author in the judgement of divers learned men Sylburgius thinks that he was a Justin that might write about the time of Theodoret. But Photius thinks that it might be Iustin Martyr interlined by some other Iustin or other after as Ruffinus dealt by Origen as Mr. T. confesseth To Mr. T. second observation we answer That as we that are believers as it is in the Answer to that 56. Question cannot applaud nor comfort our selves in a willing neglect of baptizing our children according to the Gospel institution as we now stand to maintain so doubtlesse we are to expect good things on Gods part to our children according to the intent of Baptisme We find it so on earth in their comfortable application of baptisme at ripe yeers and why not then to beleeve the fruit of it in heaven if they dye in childhood Why may not Baptisme as well comfort the supposed Iustin Martyr and us as Circumcision did the Patriarks concerning their childrens receiving the first seal This expression in this 56. Question and Answer is esteemed by Grotius on Matth. 19.14 whom Mr. T. so oft quotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To his third observation we answer That there is no such clause or intimation in the said place of the 56. Quest. ad orthodox as Mr. T. here inserts namely what ever the parents be The contrary is more probable the Author calling the bringers of the Infants beleevers And who so likely to bring the children as the parents And therefore the parents here most probably are those believers And whereas Mr. T. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy worthy of good things he might by warrant from the Gospel * As Matth. 10.11 enquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is fit or meet that is to receive you as it is expounded in v. 14. have rendred it by a more orthodox and fit terme viz. meet or fit And lastly it being more probable then any thing Mr. T. can bring to the contrary that the children were brought to baptisme by their beleeving parents and so made meet for good things as the fruit of it let the Reader judge whether all this doth not imply that respect here might be had to the Covenant of grace as the ground of baptizing children which Mr. T. but now so peremptorily denyed as if it were infallibly contrary to the Text of the Author To his fourth observation we need say no more but that Mr. T. speaks it without all warrant or such probability from the text of the Author as there is in it to the contrary Now let the world judge whether the words of the Author considering his time are so vain or so impertinent as Mr. T. would meke them had they been alledged in full and beyond that the quotation extended to Thus for Justin Martyr Next we come to Irenaeus IRENAEVS who lived in the same century namely in the next age to the Apostles and not at the last end of that age neither For Bucholcerus one of the most approved Chronologers by Vsher puts him in the yeer after Christ 178. And Helvicus puts him higher namely in the yeer Testis D. H. secum enutritus 170. And both of them put him down as Bishop at that time of Lyons saith Bucholcerus and therefore was famous no doubt divers yeers afore and an observer of the customes of the Churches Having this advantage for that purpose that he was the Scholar of Polycarp as Polycarp was Scholar or disciple to some of the Apostles as divers Chronologers tell us That which Irenaeus hath to our purpose in the point in hand is in his 2 Book 39. Chap. about the middle His words are these Magister ergo existens c. that is Therefore being a teaching Master he had also the age of such a Master not refusing or going beyond a man nor dissolving the law of humane kind in himself but sanctifying every age by that similitude that was in him to it For he came to save all men by himself All I say who by him are BORN-AGAIN unto or into God INFANTS and LITTLE-ONES boyes and young men and elder men Therefore he went through every age and was made an Infant to Infants sanctifying Infants Among little ones a little one sanctifying them that have this age being also made an example to them of pietie and justice or righteousnesse and subjection Among young men being made a young man and sanctifying them to the Lord so also an elder to the elder that he might be a perfect teaching master not onely according to the exposition of truth but also according to age sanctifying the elder being made also an example to them And then he went also unto death that he might be the first-born from the dead holding the primacy in all things c. So Irenaeus Whom we have translated above and beneath the place we are to use that there might be the lesse exception by any that they could not see the coherence and scope of the place The words we stand upon in which Irenaeus intimates the baptisme of Infants in that his time next after the Apostles are All I say who by him are BORN AGAIN unto or into God or according to God INFANTS and LITTLE ONES c. The word Renascuntur that is regenerated or new-born or born again
of God for he excepts none nor Infant nor c. * So Basil long afore Ann. 372. In his exhortat to Baptisme To Ambrose Mr. T. answers nothing in his EXAMEN but onely takes notice that Mr. M. quoted him But makes no exception against him All these Ancients that we have translated were before the rise of Pelagianisme a Pelagius was about An. 104 Helvic or 413. El. Reusner whose abettors were for the generall great sticklers against the baptisme of Infants And before them the Arrians opposed the same b Arius was about the yeer 315. Helvic or 319 El Reusner Bucholc Of these see somewhat before in our Animadversions on Mr. T. his 2 Argument in his 15. Sect. Next let us touch those Ancients who after the rise of Anabaptisticall-Pelagianisme or Peleganian-Anabaptisme wrote for Infant-baptisme none of them urging it as onely the custome of the Churches others of them arguing it from the Scriptures and therefore took it not up as an unwritten tradition Chrysostome who flourished about the yeer after Christ CHRYSOSTOME 382. as Helvicus reckons was Bishop of Constantinople about 389. as El. Reusner computes upon those words 1 Tim. 3. Not a Novice that is a new tender plant saith the Apostle means not one so in regard of age for many such of the Gentiles or Nations came to the Church and were baptized There are other passages in Chrysostome but I promised but to touch these last Authors Hierom who flourished about the yeer after Christ HIERONIMVS 384. so Helvicus about the yeer 392. wrote his Catalogue of famous writers so Bucholcerus saith thus of Infant-baptisme in his Epistle to Lata The good or evil of a childe is much to be imputed to the parents meaning education unlesse saith he thou thinkest that the children of Christians in case they have not received baptisme are onely guilty of that sin and that the sin is not to be layed upon them that would not give it them especially at that time when they that were to receive it were not able to oppose As on the other side the salvation of Infants is the gain of the parents or ancestors So likewise Hierom in his third book of Dialogues against the Pelagians Thus. CRITO Tell me I pray thee and so deliver me from all questioning why Infants may be baptized ATTIC That their sins may be done away in baptisme CRITO What sin have they committed Is any man loosed that is not first bound ATTIC Doest ask me The Evangelicall Trumpet c. shall answer thee Rom. 5. Death reigned from Adam to Moses even upon them that had not sinned after the similitude of Adams transgression c. He that is a little one is loosed in baptisme from the bond of sin of the parent c. And lest thou shouldest think that I mean this in an hereticall sence the blessed Martyr Cyprian in his Epistle he wrote to Bishop Fidus concerning baptizing Infants minds us of these things And there Hierom transcribes a great part of that Epistle of which you heard afore And then addes Eloquent Augustine saith Hierom wrote long since to Marcellinus c. two books of baptizing Infants against your that is the Pelagian heresie by which you will assert that * NOTE how the Pelagians opposed Infant-Baptisme Infants are baptized not into remission of sins but into the kingdom of God according to that Joh. 3.5 Except a man be born again of water and the Spirit be cannot enter into the Kingdom of God He wrote also the third to the same Marcellinus against those who say as you Pelagians do that it is possible for a man to be void of sin without the grace of God He wrote also a fourth to Hilarius against thy doctrine Pelagius Also he is said to have written other books in speciall to thee by name which are not come to our hands c. I will onely say this that I may end my speech That either thou Pelagius must make a new form that after ye have baptized them into the Name of Father Son and holy Ghost ye baptize them into the kingdom of God or if you have one and the same baptisme in little ones and men then Infants must be baptized into remission of sins c. Thus Hierom. To all this of Hierom in this last quotation Mr. T. answers in his EXAMEN that the same answer will serve as to Augustine Well therefore let us come to Augustine Augustine flourished about 391 after Christ AVGVST Helvic and hath abundance concerning Infant-baptisme in his 28. Epistle in his book of originall sin Chap. 40. In his second book of Marriage and Concupiscence Chap. 20. In his third book of sin merit and remission Chap. 7 8 9. In his second book against Jul. ca. 3. In his fourth book of Baptisme against the Donatists Chap. 24 * So hath THEODORET epit divin dogmat ca. de Baptismo He flourished about the yeer 422. And so GENNADIVS de Ecclesiast dogmat c. 31. He flourish about the yeer 458. In his fourth book against the two Epistles of Pelag. Chap. 8. It were a tedious businesse to translate all these places for me that intended more brevitie having too much other businesse and too little time for this work and for many Readers which delight no more in reading these then I in quoting of them but that Mr. T. leads me to them therefore and because I shall translate somewhat of Augustine by and by I will onely note particularly of Augustine these two things First that Augustine in that place of his 7 8 9. Chapters of his third book of sin merit and remission quotes almost all Cyprians Epistle to Fidus. Secondly that Augustine doth not build his judgement onely upon Cyprian because in his fourth book of baptisme against the Donatists he proves Infant-baptisme by many Arguments from the Scriptures Now all these especially the last we onely touch that we may not toyl our selves and the Reader There are of the Anabaptists that can tell whether those Authors be not for us or no. We shall onely adde some observations upon them and so passe on 1. That these five last Authors Chrysost Hierom August Theod. Genn wrote for Infant-baptisme after the rise of Pelagianisme * See also Voss Thes Theol. hist Though some of the men were afore it yet those things afore quoted were written after it 2. That they wrote those things at least 300 yeers afore Mr. T. his Walafridus was a Writer to tell us that tale against Infant-baptisme of which you heard afore we gave our Answer to it 3. That these did argue out of Scripture and no otherwise determine the question that Infants ought to be baptized then as the pious learned Ancients had held in former ages long before * See before in the notes in the margin on Cyprinan Augustine shall here for brevities sake speak for them all who being one
Church Now the reason of Augustines authority was this the Pelagian heresie being generally condemned and Augustines workes being greatly esteemed as being the hammer of the Pelagians the following refuters of Pelagianisme Prosper Fulgentius c. the Councells that did condemne it as those of Carthage Arles Milevis c. did rest altogether on Augustines arguments and often on his words and Augustine in time was accounted one of the four Doctors of the Church esteemed like the four Evangelists so that his opinion was the rule of the Churches Judgement and the schools determination as to the great hurt of Gods Church Luther and others have been of late Now Augustine did very much insist on this Argument to prove originall sinne because Infanâ—s were baptized for remission of sinnes and therefore in the Councill of Milevis he was adjudged accursed that did deny it But for my part I value Augustines judgement just at so much as his proofs and reasons weigh which how light they are you may conceive August tom 1. Confess lib. 1. c. 11. Signabar signo crucisejus condiebar ejus sale jam inde ab utero matris meae quae multuâ—â— speravit in te And then follows how being young and falling sick he desired and his mother thought to have him baptized but upon his recovery it was deferred First In that whereas he makes it so Universall a tradition his owne baptisme not till above thirty though educated as a Christian by his mother Monica the Baptisme of his sonne Adeodatus at 15. of his friend Alipius if there were no more were enough to prove that this custome of baptizing infants was not so received as that the Church thought necessary that all children of Christians by profession should be baptized in their infancy And though I conceive with Grotius annot in Matth. 19.14 that baptisme of Infants was much more frequented and with greater opinion of necessity in Africa then in Asia or other parts of the world for saith he in the Councells you cannot finde ancienter mention of that custome then the Councell of Carthage Yet I doe very much question whether they did in Africa even in Augustines time baptize children except in danger of death or for the health of body or such like reason I do not finde that they held that Infants must be baptized out of such cases for it is cleare out of sundry of Augustines Tracts as particularly tract 11. in Johan that the order held of distinguishing the Catechumeni and baptized and the use of Catechizing afore baptisme still continued yea and a great while after insomuch that when Petrus Cluniacensis disputed against Peter de Bruis he said only that there had been none but Infants baptized for 300 yeares or almost 500 years in Gallia Spaine Germany Italy and all Europe and it seemes he denyed not the baptizing of growne persons in Asia still whence I collect that even in the Latine Church after Augustines dayes in sundry ages the baptizing of persons of growne age did continue as well as baptizing of infants till the great darkenesse that over-spred the Westerne Churches spoyled by Barbarous Nations destitute of learned men and ruled by ambitious and unlearned Popes when there were none to Catechize and therefore they baptized whole Countries upon the baptisme of the King of that Country though both Prince and people knew little or nothing of Christianity but were in respect of manners and knowledge Pagans still which hath been the great cause of the upholding of Papacie and corrupting of Christian Churches I meane this great corruption of baptizing making Christians giving Christendome as it is called afore ever persons were taught what Christianity was or if they were taught any thing it was onely the ceremonies and rites of the Church as they called them 2. You may conceive how light Augustine's judgement was Rivet tract de Patrum authâ—ritate c. 9. Augustinus aeternis flammis adjudic at Infantes sine badtismo morientes by considering the ground upon which Augustine held and urged the baptisme of Infants so vehemently which was as all know that read his workes the opinion he had That without baptism Infants must be damned by reason of originall sinne which is not taken away but by baptisme yea though he wanted baptisme out of necessity urging those places Joh. 3.5 Rom. 5.12 continually in his disputes against the Pelagians particularly tom 7. de natura gratia c. 8. And tom 2. ep 28. he saith Item quisquis dixerit quod in Christo vivificabuntur etiam parvuli qui sine Sacramenti ejus participatione de vita exeunt hic profecto contra Apostolicam praedicationem venit totam condemnat ecclesiam And in the close of the Epistle calls it robustissimam fundatissimam sidem qua Christi ecclesia nec parvulos homines recentissime natos a damnatione credit nisi per gratiam domini Christi quam in suis Sacramentis commendavit posse liberari And this Perkins in his Probleme proves was the opinion of Ambrose and many more And hence as Aquinas so Bellarmine proves baptisme of Infants from Joh. 3.5 And this hath been still the principall ground The ground that you go on that the covenant of grace belongs to beleevers and their seed I cannot find amongst the Ancients Yea as you may perceive out of Perkins in the place alleadged although Ambrose and Augustine in his 4. book de Baptismo contra Donatistas c. 22 yeilded that either Martyrdome or the desire of Baptisme might supply the defect of Baptisme and some of the School-men Biel Cajetan Gerson do allow the desire and prayer of parents for children in the wombe in stead of Baptisme Yet we find no remedy allowed by them but actuall baptisme for children borne into the world So strictly did Augustine and the Ancients urge the necessity of Baptisme for Infants born 3. You may consider that Augustine held a like necessity of Infants receiving the Lords supper from the words John 6.53 as is plainly expressed by him lib. 1. de peccat merit remis c. 20. And accordingly as in Cyprians tim the Communion was given to Infants as appears by the story which he relates of himselfe giving the Communion to an Infant in his book de lapsis mentioned by August epist 23. So it is confessed by Maldonat on Joh. 6. that Innocentius the first Bishop of Rome held it necessary for Infants and that this opinion and practise continued about 600 years in the Church though it be now rejected by the Romane Church in the Councell of Trent 4. You may consider that Augustine held such a certainty of obtaining regeneration by Baptisme that not onely he puts usually regeneration for Baptisme but also he makes no question of the regeneration of Infants though they that brought them did not bring them with that faith that they might be regenerated by spirituall grace to eternall life but because by Baptisme they thought to
What connexion and inference it hath to make an Argument 1. For the proofe And first for that Mr T. doth but intimate in the words and others It is true that in the eighth Sermon upon the Words of the Apostle This a true saying and worthy of all acceptation c. put among Augustines workes in the tenth Tome are these Expressions Infantes sunt c. That is They are Infants but they are Christs Members they are Infants but they receive his Sacraments they are Infants but they are made partakers of his table that they may have life in themselves But * Censura patrum Rob. Cooke * Cens tom 10. Erasmus and they that put forth the Lovaine Edition * In that Edition Augustine name is not praefixed do doubt whether the 2.4 6.8 Sermon with many more of them there on the said words of the Apostles be Augustines or no. Secondly for that proof Mr T expresseth the first part of it is here out of Cyprian de lapsis quoted by August in Epist. 33. the second part is in his Examen out of Augustine in his 1 book of merit and remission of sin chap. 20. on the words Iohn 6.53 and Maldonat on Iohn 6. who confesseth that Innocentius the first Bishop of Rome held it necessary for Infants and that this opinion and practise continued about 600 years in the Church though it be now rejected by the R. Church in the Council of Trent Thus Mr T. Now we answer to these things in the Generall thus 1. That here is produced onely matter of fact but no rule so much as pretended out of any Scripture Councell or any Father for it by those that used it 2. That this fact was for about 150 years From Cyprian till Augustine very rare As before Cyprian Helvie from whom up to the last of the Apostles are neer 140 yeers I finde no mention of it at all in the best antiquity And for this reason it was rarely used because the Ancients upon Scriptures swaying them were all along so confident as we have heard that baptisme alone was as Ordinance fully sufficient to assure them of the salvation of Infants which caused the universality of practise of Infant-Baptisme all along in those times In particular 1. To Cyprian we say if this place be not interlined and corrupted with patches by others inserted as those books that are altogether accounted Cyprians are * So Revet Perkins Cooke Possevin and if in this silly story of a phantisied miracle unworthy of learned pious Cyprian ** The story in a word is That a mayden Infant being made by the Idol worshippers to suck in a little of a bit of bread sopped in wine left by them that had there sacrificed she being after brought by her mother to the communion the Deacon forcing into the Infant some of the Sacramentall wine she presently vomitted c. which is taken as a miracle to discover the sinne before unknown of her partaking of the Idol-sop Popish Pamelius indeed huggs this story to prove miracles since the Apostles and transubstantaition But for Protestants they maybe rather ashamed of it then own it this wine were given to the child not as aliment but as a Sacrament why was not the Sacramentall bread given to it too And if it could not sucke downe a crumme of that bread as it is said they gave it the idol-sop because it could not suck upon the flesh how is it said to receive the Lords Supper For it is said by the Apostle The bread that we break is the Communion of the body of Christ We leave this uncertain and simple Testimony of Infant Commuuion in Cyprians time Let us come secondly to Augustine letting passe his weaknesse in too credulous quoting that weake passage in Cyprian his rash asserting that the child received the Lords Supper and his in considerate application of it to warne persons of ripe yeeres of unworthy communicating whereas more fitly he might have inferred that it shewed what a sinfull humaine invention it was to force the wine of the Sacrament into an Infant I say letting passe these things in his 23. Ep. Let us consider what is alleadged out of him In his book of the merit and remission of sinnes Chap. 20. upon occasion of his alledging Iohn 6. To which we say 1. That Augustiue doth not speake of Infants receiving the Communion as the common Tenet of those times 2. He brings in some disputing against him that that place of Iohn 6.53 doth not belong to Infants 3. When Augustne weakly endeavours to pull that text to reach to Infants from the verb plural unlesse yes shall eat and that it must belong to children too or else to those only whom Christ there speakes and not to us also in following ages c. In the conclusion he sayth only this That flesh which was given or the life of the world was given for the life of LITTLE ONES and if they SHAL not eat the flesh of the sonne of man nor SHAL they have life speaking in the future tence or time As for Maldonat that Popish Calumniator I think it nor worth while to turne to him if I had him or to believe him if I read him If Innocentius the 1. Bishop of Rome so thought and sayd its wonder there were no letters or Epistles between him and his Coeve friend Augustine concerning this point too And that Boniface succeeding Innocent and was also in Augustines time did not mind Augustine of it nor Augustine alleadge Innocent to Boniface in his 23. Ep. to Boniface Augustine touching upon this very point and alleadging Cyprian for it in that Epistle Howsoever if the 600. yeeres of that opinion and practise were those next before the Council of Trent thâ—n the opinion and practise was rare and privat in Cyprian and Augustines time if the 600. yeeres must begin at Cyprian yee a or at Augustine and his Coeve Innocentius how is it averred that the Council of Trent first rejected it Sure it was a grosse thing in the opinion of all Orthodox Churches that the Council of Trent must reforme Thus of Mr T. his proofe that the error of Infant cummunicating went along with Infant-baptisme Now according to promise a word of the connexion and inference to make it an argument 1. We have proved Infant baptisme to be no error therefore it cannot beget an error in the Administration of the Holy Supper 2. The adjunct or companion cannot necessarily argue the badnesse of the subject or thing The Sunne shineing many men commit evil yet this doth not prove the badnesse of the Sunne-shine 3. The Sacraments are two things specifically different distanced by expresse rules that only selfe examiners may Communicate it s not said so of baptisme therefore they that give the Communion to Infants erre for want of eyes not for want of light distinguishing between Sacraments 4. Many errours for many hundreds of yeeres clave to
afford some friendly proofes by consequence of iâ— Fourthly the holinesse of the child externall and visible is from their parents who are or ought to be catechized conâ—â—â—tors pâ—nitenâ— and Protestants in trueth which priviledge only open revolt disables them from therefore I say The seed being holy and belonging to the Covenant the Lord graciously admits them also to the seal of it in baptisme Howbeit here a further quaerie arises And because the Sacrament of Baptisme is here handled by us Question How it is capable 1 Pet. 3.21 not a halfe a Sacrament onely including a washing of the flesh but an entire Sacrament holding out and giving an invisible grace by out-ward meanes By what authority shall wee say an Infant may be presented to that whereof it is not capable To that I answer Answer First it 's not meete that Baptisme being the Sacrament of new birth which can be but once should destroy her owne Analogy by frequent administering therefore if but once the most comprehensive way is to do it in the Infancy when the outward admission of a member is allowed to it Secondly although the child be not capable of the grace of the Sacrament by that way whereby the growne are by hearing conceiving and beleeving yet this followes not that Infants are not capable of Sacramentall grace in and by another way Pittifull are the shifts of them that have no other way to stoppe an Anabaptists mouth save by an errour that an Infant may have faith It 's easie to distinguish between the gift conveyed and the manner of conveying it For if the former be the latter in such case will prove needlesse But if the infant be truly susceptive of the substance of Christ none can deny it the Sacrament Now to understand this marke that Infants borne of beleeving parents are of the number of those that shall be saved though dying in their Infancy none of our reformed Churches will deny It is enough therefore that such before death doe partake the benefit of Election in Christ together with the benefits of Christ in regeneration adoption redemption and glory Now that the Spirit can apply these unto such Infants is not doubted of Though the manner thereof to us be as a hidden and mysticall thing yet so it is the Spirit of Christ can as really unite the soul of an Infant to God imprint upon it the true title of a sonne and daughter by adoption and the image of God by sanctification without faith as with it Now if the grace it selfe of Bapâ—â—sme be thus given it why not Baptisme Nay I add further I see no cause to deny that even in and at and by the act of Baptisme as the necessity of the weake infant may admit the Spirit may imprint these upon the soule of the Infant Thus Master Rogers Where by his quotation of Scriptures and discussâ— of arguments you may see what he meant by Apostâ—licall tradition CHAP. XV. Exercitat Argu. 6. §. 19. The argument against Infant-baptisme from humane inventions occasioned by it confirmed THe sixth Argument followes That which hath occasioned many humane inventions partly by which Infant-baptisme it selfe may be under-propped partly the defect in the policy of the Church which in very deed is to be supplied by the lawfull use of Baptisme Of that it is deservedly doubtfull whether it be not in it selfe weake and insufficient for its proper work But the matter is so in the businesse of Infant-baptisme Ergo. The Minor is proved by instances they are 1. The use of suerties in Baptisme which is an humane invention for a shadowy supplement and I had almost said sporting of that profâ—ssion of faith which at first was made by the baptized in his owne person 2. Episcopall confirmation in which the Bishop layes hands or anoints the Catechized that Baptisme or the Baptized may be confirmed and they made capable of the Lords Supper 3. The reformed union by exâ—mination confession subscriptition of the received doctrine in the Church before the communion of the Eucharist of which Parker of Eccles policie l. 3. c. 16. 4. The Church-covenant as they call it afore the admission of members into Church-fellowship of which the New-England Elders in the little booke in English called Church-Covenant which in very deede are devised to supply the place of Baptisme for by Baptisme according to Christs institution a person is exhibited a member of Christ and the Church 1 Cor. 12.13 Gal. 3.27 Ephes 4.5 THe seventh Argument Arg. 7 § 20. The argument against Infant-baptisme from the Errors occasioned by it confirmed That which hath occasioned many errors that is deservedly doubtfull whether it be right But the practise of Infant-baptisme hath occasioned either the birth or fostering of many errors Ergo. It is proved by instances 1. That Baptisme conferres grace by the worke done 2. That Baptisme is Regeneration 3. That Infants dying are saved by the faith of their Parents faith of Sureties of the Church receiving into her lap which is to be ascribed alone to the grace of God by Christ 4. That some regenerate persons may utterly fall from grace THe eight Argument That which hath caused many abuses and faults in Discipline Arg. 8 §. 22. The argument against Infant-baptisme from many abuses caused by it confirmed and Divine worship and Conversation of men that is deservedly doubtfull But Infant-Baptisme is such Ergo. It is proved by enumeration 1. Private baptisme 2. Baptisme by women 3. Baptisme of Infants not yet brought into light 4. Baptisme of Infants of uncertaine progeny whom we call children of the earth and world 5. They are baptized in the name of the Lord who know not the Lord nor have ever consented or perhaps will consent to the confession of the name of our Lord. 6. It hath brought in the admission of ignorance and profane men into the communion of the Church and to the Lords Supper for who can deny rightly the right of the Church to the baptized 7 It perverts the order of discipline that first a man be baptized and after among the catechized 8 The Sacrament of baptisme is turned into a meer Ceremony yea into a profane meeting to feast together 9 Men forget Baptisme as if they were never baptized so that it hath the force of a carnall rite not of a spirituall Institution 10 It takes away or at least diminisheth zeale and industry in knowing the Gospel THe ninth Argument That is deservedly doubtfull Argum 9 § 22. The argument from unnecessary disputes caused by it against Infant-baptisme confirmed that yeeldeth occasion to many unnecessary disputes fostering only contention and which cannot be determined by any certain rule But the tenet or rite of Infant-baptisme is such Ergo. It is proved by instances 1 Of baptizing the Infants of Excommunicated persons 2 Of baptizing the Infants of Apostates 3 Of baptizing the Infants of such Parents as are not members in a gathered Church 4 Of
about Baptisme Thus of M. T. his 6 7 8 9 Arguments with a generall and particular answers thereunto CHAP. XX. NExt we come to M. T. his tenth Argument which is this Exercitat § 23. That in the midst of the darknesse under the papacie the same men opposed Infant-baptisme who opposed invâ—cation of Saints prayer for the dead adoration of the crosse c. This is manifest 1 Out of the 66 Sermon of Bernard on the Canticles whereof the Hereticks as he calls them who he said boasted themselves to be successors of the Apostles and named themselves Apostolick He hath these words They deride us because we baptise infants because we pray for the dead c. And in his 140 Epistle to Hildefonsus he complains of Henricus the Heritick that he took away Holi-days c. and denied the grace of baptisme to infants 2 From the Epistle of P Abbat-Cluniacensis to three Bishops of France against Peter de Bruis and Henricus holding errors digested into five heads 1 That little ones are not to be baptized 2 That Churches or Altars ought not to be made 3 That the Crosse of our Lord is not to be adored c. 3 From Lucas Osiander his Epitom of the Ecclesiasticall Historie Cent. 13. l. 1. c. 4. at the year 1207 where he accuseth the Albigensis as consenting with the Anabaptists 4 To which I add That in the ages neere the Apostles Tertulian in his book of Baprisme cap. 18. Greg. Nazianzen in his 40 Oration of holy baptisme disswade the baptisme of infants unlesse the danger of death happen Thus far M. T. Animad Note as an introduction to our Answer That Bernard and Cluniacensis lived about the same time That the very same Henricus alias Heinricus mentioned by Bernard for an Heretick is the same man in all probability that Cluniaâ—ensis mentioneth And in both Authors he is called as by himselfe pretended to be an Apostle Now for Answer we say to M. T. his particular 1 That the same man that opposed Infant baptisme opposed the authority of the Old Testament So did Henricus at this time So sayth Cluniacensis of Henricus alias Heinricus in the place M.T. quotes out of e See more before of Cluniacensis touching Henricus and de Bruis abundantly Chap. 14 of our Animad pag. 160 161 c. Cluniacensis So have the opposers of Infant-baptisme since See Cloppenburgius in his book called The Gangâ—en of Anabaptisticall Divinity Some particulars we have translated afore in the Catalogues of the errors of the Anabaptists Yea the said Henricus and De Bruis doubted of the authority of Pauls Epistles in the New Testament So M.T. his Cluniacensis 2 That formerly those same men that opposed Infant baptisme held all those dreadfull errors we numbred up a little afore Cap. 15. 3 That many of the same men that opposed Infant baptism were either Arians or Pelagians or Socinians or Arminiaus as we have formerly shewed out of Epiphanius Augustin M. Phillips and M. Ainsworth And experience at this day shews us in them that together with Anabaptisme hold universall redemption and free-will 4 That Bernard did justly call Henricus Heretick he holding that the Old Testament and Pauls Epistles were of doubtfull authority as Cluniacensis tells us out of their own writings 5 On the contrary part the same men that have held Infant-baptisme were 1 Gâ—eat lights to the Church As Justin Martyr Irenaeus Cyprian Gregory Nazianzen Tertullian Hierom Augustine c. 2 Glorious Instruments in Reformation Luther Melancthon Bullinger Calvin 3 Were renowned Martyrs dying for Christ Some ancient as Peter Martyr Irenaeus c. Some later as Master Philpot see his Letter in the Book of Martyrs against Anabaptisme A most pious ☞ Note learned and brave letter which may suffice for a Treatise upon the point penned by such a gracious spirit that soone after poured out his bloud for Christ See his Letter at the year 1555 in the book of Martyrs Volume 3. pag. 606. colum 2. of the last Edition in the reign of Queen Mary among M. Philpots Letters Animad To M. T. his second particular in this argument we answer that M. T. reckons out of Cluniacensis five errors that Henricus and De Bruis held against but leaves out the great error they held for which was that the Authority of the Old Testament and of the Epistles of Paul in the New were of doubtfull authority as we touched afore To M.T. his fourth particular touching the ALBIGENSES as they are called in his book We answer That it is true that in M. T. his forequoted place Exercit. there is mention of the ALBINGENSES for I suppose he means them but not a word there of their consenting with the Anabâ—ptists For the naked words are these Ablegabat Innocentius papa cum Petro quod am suo legato duodâ—cim Cisterciencis Sectae Abbates in Albingensium terram ut in viam â—osdem suâ praedicatione reduâ—ment c. That is Pope Innocent with One Peter his Legat sent away twelve Abbâ—ts of the Cistercian Sect or Order into the land of the Albingenses to the intent they might by their preaching bring them back into the way And then tells how they called a Councill of the Arch-bishops Bishops and others to consult which would be the best way to enter upon that design which the Bishop of Oxford advised to be not by externall pomp as they were honourable Bishops but by the preaching of the word and integrity of life And to give them an example he himselfe sent home his glorious retinnue with all the horses coaches and sumpters and went with a few Clergie men on foot and performed the businesse of preaching strenuously And so the story goes off from the Albingenses But being not willing to shift off the businesse we looked afore in that Osiander his Epitome in the year before namely Anno 1206 but in the same Chapter M.T. quotes and there wee found the nest which is little for M.T. his advantage or for the credit of the Anubaptists The inferâ—ing here of the bare story is answer enough In english it is this The Latine as a witnesse of our faithfulnesse in translating you have in the margin EXorta est progressu temporis vires acquisivit haeresis Albingensium sive Albiensium sive Albianorum in Gallia quos alii ab autore allii à loco Galliae sic dictos putant ea Romae primò coepisse postea verò in comitatu Tolosato etiam intra viros illustres longè lateque sparsa dicitur quin etiam in Angliam penetrasse scribitur Dogmata haec illis attribuuntur Duo esse Principia Deum videlicet bonum Deum malum hoc est Diabolum qui omnia corpora crëet Bonum autem Deum creare animas Christi corpus non aliter esse in pane quà m in aliis rebus Baptismum abjiciunt Ire in Ecclesias vel in eis orare nihil prodesse
the holy Supper to the Disciples 2 Cornelius his and the Gaolers families after the gathering of Churches were not by that numbred to any particular Churches or thereby made particular Churches that we read Now that which exists afore or after a thing without that thing cannot be the forme of that thing 3 That which is common cannot be proper and peculiar But baptisme is common to make men onely visible Christians in generall Therefore it is not proper and peculiar to make them of this or that particular Church And therefore though godly men or their infants have been baptized yet the Churches think according to Scripture that there must be somwhat more expressed to make such to own this or that preaching officer to be their pastor or teacher whom they must obey in the Lord and have in singular respect for the works sake Heb. 13. And to cause that Minister to own them as his flock Act. 20. if he meane not to take upon him a power Apostolicall for latitude to extend to all baptized ones Nor can it be pretended that this Minister baptizing them doth make them of his congregation because the Confession of the Anabaptists h Their confession of faith Artic. 41. set forth by the seven brethren of their fraternities say That any preaching Disciples that are no particular Church Officers or pâ—rsons extraordinarily sent but as considered Disciples are designed by Châ—ist to dispence this Ordinance Which we look upon us as a second fault in discipline following upon the Anabaptists Baptisme For we find not that any baptized others but either they were extraordinary Officer as the Apostles or Evangelists Or else particular Churches Pastours or Teachers Nor is there any thing in the Scriptures alleaged in their Confession but to the same purpose we speak Divine reason also concurs with us For a Disciple as a Disciple is only a member of the universall visible Church And so he can conferre nothing but what hee hath And so bring his brother no further in subjection to Church Ordinances than are administred by the universall visible Church and so can never be censured â—in case of lapse unlesse the universall visible Church concur which can never be And so Church discipline falls to the ground 3 Anabaptists have in many ages admitted generally all that will take up their baptisme Epiphan Anaceph p. 408. E dit Lat. Basil Epiphanius shews us in the fore quoted place That they affirme that for a man to stray in some great sin is nothing God required nothing but that hee should be of their faith Augustine in his fourth booke against the Donatists complains and quotes Cyprian as condoling the same That many Corde in melius non mutato c. That many being not changed in heart that renounce the world in words not in deeds were baptized And in another place speaks of it as an error of some in those times Errant qui pâ—aeter delectum omnes ad baptismum admittunt They erre saith Augustine that admit all to baptisme without any choice or difference And one of the late Anabaptists in a book called the marke or character of the Beast sayth that any man upon confession of sin though hee manifest no signes of grace ought to be baptized Thus of faults in discipline 4 By Anabaptisme have been occasioned many unnecessary disputes 1 Whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize signifies to dip to rantize or to sprinkle whereas they baptized in old time some in their beds a See afore or couches b Clinidia therefore dipped not them The baptismes of Tables Mar. 7.4 here the word cannot signifie dipping The Israelites are sayd to be baptized in the Cloud and the red Sea But they were but sprinkled in the Cloud and not dipped in the Sea 2 Whether those baptized by men erroneous in judgment ought to be re-baptized Aug. against the Donatists 3 Whether there be originall sinne in infants 4 Whether they have faith 5 How long they must stay ere they be baptized c Of these 3 last we heard afore severally upon other occasions whether till three years old or under or till foure years old or over or how long whether till as old as Adeodaâ—us who was 15 at his baptisme as some will or till they be 30 years old which was the age of Christ As some thought in Nazianzens time Thus I have given you a taste of the manner of M. T. his disputing in those foure Arguments by an easier retorting them If M. T. condemne these our arguments retorted of impertinencie or invalidity he must of necessity also condemne his own And for my part if he will doe so I am contented that these foure arguments on both sides should goe for blank and so to leave the dispute where we found it as no great matter being done on either side to argue for or against by producing the errors and mistakes of men which may be laid aside on either side and yet a truth be held by either Though I doe not hereby mean to give away the Question of the lawfulnesse of baptizing believers infants And therefore we goe on to give particular answers to M. T. his foure Arguments aforesaid CHAP. XVI TO M. T. his first particular Exercitat § 19. of Sureties in baptisme urged in the minor of his sixth Argument touching humane inventions occasioned by Infant Baptisme We answer Animad 1 That sureties are known to have beene in Tertullians time and two hundred yeeres after in Augustines time as we have touched in divers quotations afore Whence I infer only this that the tenet and practice of Infant-baptisme were held in ancient times 2 That by vertue of Abrahams power and Guardianship over his houshold all his male family had the first signe or seal As the family of Cornelius and the Gaoler had the Governours believing and being baptized And usually those sureties that brought children to Baptisme promised to see them brought up in the fear of God or to that effect Whence I infer though I am not in the least for sureties onely I would have M. T. speak justly of things as they are That the sporting of profession of faith which M. T. here abjects was rather in the sureties that performed not that they promised then in thing it self To M. T. his second particular thence Exercitat of Episcopall confirmation We answer Animad that wee have already declared much of the Patriarchs imposition of hands of Christs imposition of hands of the Apostles imposition of hands of Churches imposition of hands since the Apostles upon little ones and usually after the first seal So that there is not so much human-invention in imposition of hands on baptized persons as there was arrogancy in the Bishops to assume this peculiarly to themselves To M. T. his third particular there That the reformed union Exercitat by examination confession and subscription of the received doctrine
in the Church before the communion of the Eucharist is an human-invention following upon Infant baptisme We answer Animad 1 That M. T. all this while hath contended that Examination and confession before Baptism and consequently afore the Communion is an ordinance of Christ How then says M. T. now that they are human-inventions 2 If subscription be added It is but a visible or legible profession and not so dangerous as Ministers subscriptions have been in the Prelats time though some have had the mercy out of the University to subscribe with their own conditions 3 That there is mention in Isay 44.5 That one shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel So that to subscribe to the truth of God professed in a Church to be called a member of the same is no such Scripture-lesse human invention as M. T. would make of it To M. T. his fourth-particular That the Church Covenant Exercitat yea as set forth in the book of the Churches of New England called CHURCH COVENANT is an human-invention devised to supply the place of baptisme We answer We will not say that this is Cynically but wee will say it is boldly spoken by one man Animad so to censure so many brave men for Learning Godlinesse Conscience and Sufferings For 1 we quaere whether M. T. doth thinke the late Nationall Covenant to be a meer human-invention If not let him be moderate in his opinion of Church Covenant 2 Wee assert that whatsoever ingenuous and understanding Reader shall peruse the Book called the Church Covenant will finde it stronger for a Church Covenant then M. T. his Treatise for the Anabaptists way of baptizing 3 We put M. T. in mind that all relations except naturall are founded upon mutuall covenant and agreement as between husband and wife Master and servant amp c. Therefore that between Pastor and flock 4 That Baptisme exhibiting one to be a member of the universall visible Church now on earth doth not make him to belong peculiarly to my flock a See before in the former Chapter touching faults in Discipline that are bound in Scripture duties to mee or mee to be a Pastour and bound in conscience of Pastorall duty to him 5 In that seeing some particular expresse intimation there must be seeing we have not the intellectuall communication of Angels that he or she is of my flock and I their Pastor What can M. T. find out to effect this if he lay aside all Covenantall expressions 6 If the Church Covenant were composed by men as those of mariage servantship c. are yet all divine duties may follow upon this as upon them by divine imposition CHAP. XVII TO the 1 and 2 particulars in the minor of M. T. his seventh Argument of Errours occasioned by Infant Baptisme Exercit. § 20. as that Baptisme confers grace by the work done that Baptisme is regeneration We answer Animad 1 M.T. in all his allegations of Antiquities or others that are orthodox in the mayne hath not to our knowledge produced any such expression as that Popish one that Baptism confers grace by the work done 2 That wee have produced places of best antiquity that expresly tell us that their meaning was that we should not in denying Baptisme to Infants as much as in us lyes hinder their salvation a See before out of Cyprian Thirdly that ancients do call Baptism regeneration is no more than to speak Scripture phrase b Which place the Ancients oft quote in that point John 3.5 Titus 3.5 Fourthly that the ancients did not think Baptism did profit all baptized persons c Lib. 4. contra Donatistas Augustine sayth What profits the Sacrament to them that receive it unlesse they be inwardly changed And blaming some in his time sayth What profits the Sacrament to them that receive it unlesse they be inwardly changed And blaming some in his time sayth Spem baptiz andorum auferunt à Domino Deo in homine ponendam esse persuadent That is They take off the baptized from their hope in God and perswade them to place it in men To M.T. his third particular thence Exercit. that Infants dying are saved by the faith of their parents We reply Animad 1 How doth this agree with the former assertion that we hold baptisme confers grace exâ—pere â—perato by the work done 2 Where in approved antiquity or late Protestant Writers is any such expression Wee say upon very good Scriptures urged afore that a child of a believing parent is to be reckoned within the Covenant by vertue of that parents faith but to pronounce him to be saved thereby is a doctrine unknown to us For those expressions of M.T. annexed to his third particular put upon us as that Infants are saved by the faith of sureties of the Church receiving into her lap wee desire they may be carried back to Rome whence they were brought the dispute now is not between Papists and Protestants To M T. his fourth particular in that argument Exercitat that some regenerate persons may fall from grace We answer Animad That neyther is the dispute betweene Prelaticall-erring-time-serving-vassals and us Have therefore these things away to the Prelaticall Arminians and their State-serving-Complyants CHAP. XVIII TO M.T. his first particular of his minor in his eighth argument Exercitat that Infant-baptisme hath occasioned private Baptisme We answer Animad If M.T. means private in regard of place for wee never knew of difference of forms as that which is done in a dwelling house we demand what danger or derogation is there in that more then in that which is commonly called a Church Or 2 that Baptisme which is not done in a River wee demand whether Baptisme in a dwelling house or in a meeting place in the company of 40 or 50 be not as publike as when two or three steal to a Rivers side in some uncouth and unfrequented place yea and as well done in the sayd houses as there as to the question now in hand of private or not private To M.T. his second particular of Baptisme by women Exercitat occasioned by Infant Baptisme We answer Animad 1 we know no such thing to haue been allowed in the Protestant Churches since Luthers time 2 For ancienter time before the invasion of grosse Popery into the World Bin. The fourth Council of Carthage Ca. 10. commands Mulier baptizare non prâ—sumat that is Let not woman presume to baptize So that if an over-forward Midwife or Matron presumed to baptize upon the example of that bold woman Zippora circumcising her sonne shee had by Moses yet this was not allowed by the orthodox Churches To the third particular Exercitat of baptizing children before they are brought into light We answer Animad wee