part of Baptisme is the Ministers washing the person and the person first offering himself to be washed and after actually receiving it doth hereby signally profess his consent Now this washing doth essentially signifie our washing from our former filth of sin together with the guilt our putting away the old man which is corrupt according to our deceitful lusts being buried with Christ for all that are baptized must profess to be buried with him and to rise again signifieth a being dead to sin and alive to God to newness of life and not only an engagement of this for the future but a profession also of it at present which is made good from Col 2.11 12 13. Rom. 6.4 5 6 7 8 11. Yea he that readeth the whole Chapter with judgment impartiality will soon discern that true Repentance abrenuntiation of the service of sin was to be professed by all that would be baptized and thereupon they sealed their own profession and Covenant by the reception of Baptisme as Christ sealed his part by the actual baptizing of them Dr. Tayl. Concerning which you have Dr. Taylor very excellently Page 243. Baptisme saith he is never propounded mentioned or enjoyned as a means of Remission of sins or of Eternal Life but something of duty choise and â—anctity is joyned with it in order to the production of the end so mentioned Know ye not that as many as are baptized into Christ are baptized into his Death There is the Mystery and Symbol together and declar'd to be perpetually united All of us who were baptized into the one were baptized into the other not only into the Name of Christ but into his Death also But the meaning of this as it is explained in the following words of St. Paul makes much for our purpose For to be bapitzed into his Death signifies to be buried with him in Baptisme That as Christ rose from the Dead we also should walk in newness of Life that is the full Mystery of Baptisme For being baptized into his Death or which is all one in the next words into the likeness of his Death cannot go alone if we be so planted into Christ we shall be partakers of his Resurrection and that is not instanced in precise reward but in exact duty for all this is nothing but Crucifixion of the old man and destroying of the body of sin that we no longer serve sin And therefore it is that Baptisme is called The answer of a good Conscience towards God 1 Pet. 3.21 Which can by no means be applied to the Infant And thereupon Dr Taylor again p. 244. That Baptisme which saveth us is not not only the washing with Water of which only Children are capable but the answer of a good Conscience towards God of which they are not capable till the use of Reason till they know to refuse the evil and choose the good Mr. Bax. And Mr. Baxter very fully p. 156. If saith he according to the institution the answer of a good Conscience must be joyned with Baptisme for the attaining of its end then we must admit of none that profess not the answer of a good Conscience but the former saith he is certain from the Text for Baptisme is said to save that is its appointed Vse yet not the External washing but the Answer of a good Conscience doth it Therefore this is of a necessary injunction and without it Baptisme cannot attain its Ends But it is to be administred and received only in order to the attainment of its End and theerefore never in a way by which the end is apparently not attainable What the answer of a good Conscience is the common Expositions fully confirm as I maintain The Assemblies Annotations saith he recite both thus viz. By the Answer of a good Conscience we may understand that unfeigned Faith whereof they made confession at their Baptisme and whereby their Consciences were purified and whereby they received the Remission of their sins The Fifth End of Baptisme is to be a Sign to the Believer of the Covenant on Gods part of washing away his sins by the Blood of Christ Fifth end to be a sign of the Covenant on Gods part to give Spiritual Life and Salvation Act. 2.32 3.3 Act. 22.16 1 Pet. 3 21. To which truth Mr. Perkins sets his Seal Mr. Perk. We see saith he what is done in Baptisme the Covenant of Grace is solemnized between God and the Party baptized and in this Covenant something belongs to God and something to the Party baptized And Bullinger Bullinger upon Act. 2.38 That Baptisme is an Agréement or Covenant of Grace which Christ enters into with us when we are baptized as well as a professing sign of our true Repentance A Sixth End is Siâ—th end to represent the union betwixt Christ the Believer That it might be a signal Representation of a Believers union with Christ called therefore a being baptized into Christ and a putting on of Christ figured out by such an Union and Conjunction with the Element as imports a being born thereof and and being clothed therewith Vpon which saith Dr. Taylor Whoever are baptized into Christ Dr. Tayl. have put on Christ have put on the new man This whole Argument is the very words of St. Paul The Major proposition is Dogmatically determined Gal. 3.24 The Minor in Eph. 4.24 The Conclusion then is obvious that they who are not formed in Righteousness and Holiness and Truth They who remaining in their iâ—capacities cannot walk in newness of Life they have not been baptized into Christ and then they have but one Member of the distinction used by St. Peter they have that Baptisme which is the putting away the filth of the Flesh but they have not that Baptisme which is the Answer of a good Conscience towards God which is the only Baptisme that saveth And this saith he is the Case of Children Mr Bax. And to this purpose also Mr. Baxter again p. 98. If it be the appointed use of all Christian Baptisme to solemnize our Marriage with Christ or to Seal or confirm our Vnion with him or ingrafting into him then must we baptize none that profess not iustifying â—aith because this is necessarily prerequisite and no other can pretend to union Marriage or ingrafting into Christ Both the Antecedent and the Consequent are evident in Gal. 3 27 28 29. For as many of you as have been baptized into Christ have put on Christ ye are all one in Christ Jesus and if ye be Christs then are ye Abrahams seed and Heirs according to Promise Here we see that it is not an accidental or separable thing for Baptisme to be our Visible entrance into Christ Our putting him on Our admittance by solemnization into the State of Gods Children and Heirs according to Promise For as all own if we be truly baptized we are baptized into Christ then are we Christs and have put on Christ
Where Peter upon Cornelius and his Companies believing and receiving the Holy Spirit said Can any man forbid Water that these should not be baptized which have received the Holy Ghost as well as We And he commanded them to be baptized Fourthly The Church of Philippi Philippi Acts 16.14 It is said That Lydia a Worshipper of God heard us whose Heart the Lord opened that she attended unto the things that were spoken by Paul and was baptized and her houshold And Verse 32. They said unto the Ialour believe in the Lord Jesus Christ and thou shalt be saved And they spake unto him the Word of the Lord and to all that were in his house 33. And he was baptized he and all his straightway 34. â—elieving in God with all his House Where you have two Families baptiâ—ed but no Child mentioned in either but only such who were capable to hear the Word of the Lord and to believe the same Fifthly The Church at Coloss Coloss Col. 2.10 11 12. Where the Apostle asserts that that Church at Coloss was buried with Christ in Baptisme wherein they were risen with him through the faith of the operation of God who hath raised him from the dead Which cannot be truly said of any but professed believers Sixthly Concerning the Church at Corinth Corinth it is said Acts 18.18 And Crispâ—â— the chief Ruler of the Synagogue believed on the Lord with all his House and that many of the Corinthians hearing believed and were baptized and in 1 Cor. 1.13 Paul tells the Church at Corinth That they were not baptized in his name And in 1 Cor. 12.13 That by one Spirit they were all baptized into one Body viz. That they were joyned to the Church by baptisme of whom it is said 1 Cor. 14.2 That they kept the Ordinances as they were delivered to them Seventhly of the Church of Rome it is written Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him in Baptisme into Death Eighthly of the Church at Galatia Galatia Gal. 3.26 27. For ye are all the Children of God by Faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ And lastly of the Church at Ephesus Ephesus it is Recorded Acts 9.1 2 3. That Paul having past through the upper Coasts came to Ephesus and finding Disciples said unto them Have you received the Spirit since you believed and they said No c. And he said unto what were you baptized c. By which Scriptures it manifestly appeareth that the New Testament Churches were formed only of baptized believers wherein we neither find one Ignorant Babe nor one unbaptized person a Member And that Infants have as little right to be admitted into the Church and esteemed Members thereof or to partake of the spiritual Ordinances therein as they have to that initiating Ordinance Baptisme It may further appear if you do but consider how incongruous it is to Reason and sense to imagine that little Children are any way concerned as Church-Members either in the Dedications of the Epistles sent to the Churches or in the Epistles themselves Sect. 2 First In the Dedications and Directions of the Epistles as first that to the Church of Rome Rom. 1.7 Directed to the beloved of God called to be Saints and whose Faith was spoken of through the whole world But can that be said of any Infant And secondly those Epistles to the Corinthians are they not also directed to those that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord and theirs enriched with all utterance and Knowledge c. But what Ignorant Babe could be concerned therein And thirdly that Epistle written to the Church at Ephesus Is it not to the Faithful in Christ the chosen adopted abounding in Wisdome and Prudence But what poor silly Babe could be intended thereby And Fourthly In the Letter directed to the Church at Philippi Is it not to all the Saints in Christs Jesus who have had their fellowship in the Gospel from the first day till then Philip. 1.1 But how can that be said of any Child And fifthly those Epistles inscribed to the Church at Thessalonica were they not to such as did abound in Love Faith Hope Patience that received the word in much affliction and joy in the Holy Ghost c. 1 Thes 1. 2 Thes 1.3 But what Patience Love or Hope can be attributed to silly Children And lastly those seven Epistles written to the Asian Churches wherein several Graces are commended and s ns reproved and threatned and every one that had an Ear commanded to hear what the Spirit said to these Churches But how could there be one Child concerned therein The Church of England Church of England in their 19th Article do acknowledge that the Visible Church is a number of Christians by profession Dr. Owen gives a description of a Gospel-Church Dr. Owen in his Catechisme about New Testament Worship P. 89. tells us That a Gospel-Church is a society of Persons called our of the World or their Natural worldly state by the administration of the Word and Spirit unto the obedience of the Faith or the Knowledge and Worship of God in Christ joyned together in an Holy band or by special agreement for the exercise of the communion of Saints in the due observation of all the Ordinances of the Gospel Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 14.15 Heb. 3.1 James 1.18 Rev. 1.20 1 Pet. 2.5 Eph. 2.21 22 23. 2 Cor. 6.16 17. And again in Page 106. As the Apostles in their Writings do ascribe unto all the Churches and the Members of them a Participation in this effectual Vocation affirming that they are Saints Called Sanctified Iustified and Accepted with God in Christ for which he again cites the foregoing Scriptures so many of the Duties which are required of them in that Relation and condition are such as none can perform to the Glory of God their own benefit and the edification of others the â—nds of all obedience unless they are partakers of this effectual Calling 1 Cor. 10.16 17. 1 Cor. 12.12 Ephes 4.16 Mr. Baxter in his 10th Argument to Mr. Blake Mr. â—ax hath these words very significant to our purpose viz. Paul calleth all the baptized Church of Corinth justified None that profess not a justified Faith are called justified therefore none such should be baptized The Major is proved out of 1 Cor. 6.11 Ye are Waâ—hed ye are Sanctified ye are Iustified in the Name of the Lord Jesus and by the Spirit of our God To which he adds I confess it is sad that good men should be so unfaithfull to the Truth which is so pretious and is not their own and which they should do nothing against but all they can for iâ— Secondly
of Pagans converted but Children of Christian Parents The truth is I do believe Pedobaptisme how or by whom I know not came into the world in the second Century and in the third and fourth began to be practiced though not generally and defended as lawfull from the Text grosly misunderstood Jo. 3.5 upon the like gross mistake of Jo. 6.53 they did for many Centuries both in the Greek and Latin Church Communicate Infants and give them the Lords Supper and I do confess they might do both as well as either But although they baptized some Infants and thought it lawfull so to do yet Austin was the first that ever said it was necessary and farther saith I have read what my learned and worthy friends Dr. Hamond Mr. Baxter and others say in defence of it and I confess I wonder not a little that men of such great parts should say so much to so little purpose for I have not yet seen any thing like an Argument for it Thus far Dr. B. CENTURY V. BElieve iâ— Baptisme was asserted in this Age and the grounds thereof by many of the learned writers whereof you have the following Instances Chrysostome Chrysost saith That the time of Gâ—â—ce on Conversion was the only fit 〈◊〉 for Baptisme which he saith was the season the 3000. in the second Acts and the 5000 afterwards were baptized Acts 4. And again In Baptisme the Principal thing to be lookt after is the Spirit by which the Water is made effectual for saith he in the Apostles time the Baptisme of Water and the Baptisme of the Spirit were different things and done at different times Magd. 5 Cent. 363. And again As Isaac was brought forth by the Word of Promise so must we be bâ—â—â— by the Word of God which only makes Baptisme powerfull and effectual 364. Austin Austin himself in his Book de fide bono aper Cap. 6 saith That none without due Examination both as to Doctrine and Conversation ought to be â—dmitted to Baptisme Cent. 5 p 654. And again That no ignorant or scandalous Person ought by any means without due Instruction and fruits of Râ—pâ—ntance to be admitted to Baptisme 654 655. Austins Creed and Chrysostomes Creed also were calculated for the Catachumeni for their better instruction before Baptisme p 655. The names and qualities of several Adult persons that were baptized in this Age are inserted p. 655. CENTURY VI. IN this Age the Adult upon profession of faith were baptized Gregory Gregory Lib. 4 Cap. 26. saith That a Sermon was used to be Preached to those that were to be baptized and that the pomps of the Devil were used to be renounced before Baptisme and that the hearts of believers are through Grace cleansed thereby Gregory in Baptisme the Elect receive the gift of the the Spirit whereby also their understandings are enlightned in the Scripture and that by faith in Baptisme all sins are relaxed Cent 6. 226 227. Cassiodarus Cassâ—odor calls Baptisme the Divine fountain wherein the faithfull have the new Creature brought forth Cent 6. p. 226. Olimpiâ—dorus Olimp. saith Our Spiritual life is one and the same effected with our spiritual death for they who are born are buried with Christ in Baptisme p. 226. CENTURY VII THe Bracarens Councel Brac. C. in Spain decreed That no Adult Person but such who had been well instructed and Chatechised and duly examined should be baptized Cent. 7. 146. The 6th Councel of Constance C. of Con. ordained That none should receive Baptisme without rehearsing the Creed or Lords Prayer 146. The Councel of Tolletanus C. of Tol. in the 5th Chapter saith That by being dipt into Water we do as it were descend into Hell and by rising up out of the Water we do witness a Resurrection Paulinus Baptized in the River Trent in England a great number both of men and women at noon day Bead. l. 2. c. 16. Cent. 7. 145. CENTURY VIII BEde saith That men were first to be instructed into the knowledge of the Truth then to be baptized as Christ hath taught because without faith it was impossible to please God Cent. 8. p 220. And again as the body is visibly cleansed by Water so the soul of the faithful is invisibly cleansed by Baptisme And again only that kind of Baptisme where the Spirit of the Lord regenerates is effectual 223. And again if the Word or Water be wanting it is no Baptisme 218. And again upon Jo. 3. All those that came to the Apostles to be baptized were instructed and taught concerning the Sacraments of Baptisme then they received the holy administration thereof Haimo Haimo in Postilla upon Mat. 28. Go and teach all Nations Baptizing them c Fol. 278. In this place saith he is set down a Rule how to baptize that is that teaching should go before Baptisme for he saith Teach all Nations and then he saith Baptise them for he that is to be Baptized must be first Instructed that he first learn to believe that which in Baptisme he shall receive for as faith without works is dead so works when they are not of faith are nothing worth CENTURY IX Rabonus RAbonus Cap. 4. saith That the Catechisme which is the Doctrine of faith must go before Baptisme to the intent that he that is to be Baptized may first learn the mysteries of faith And farther he saith the Lord Christ annointed the Eyes of him that was born blind with Clay made of Spittle before he sent him to the Water of Shiloah to signifie that he that is to be Baptized must first be instructed in the faith concerning the incarnation of Christ when he doth believe then he is to be admitted to Baptisme to the intent that he may know what the Grace is which he receiveth in Baptisme and whom he afterwards in duty ought and is bound to serve Albinus Albinus saith Three things are visible in Baptisme viz. the Body the Water and the Administrator and three things are invisilbe the Soul Faith and the Spirit of God which being all joyned by the word they are effectual in that Sacrament Cent. 8. 225. Damascenus Damas We are buried with the Lord in Baptisme as saith the Apostle p. 220. Rabonus Rabonus again saith That the Adult were first to be instructed in the faith and duly examined before they were baptized And that as Noah and his family were saved by Wood and Water so the faithful are saved by Baptisme and the Crosâ— Cent. 8. p. 144. Remigius saith in 22. Remig. That faith is the principal thing in Baptisme for without it it is impossible to please God p. 145. Walafrid Strabo Walafrid Strabo who lived about 840. in his Book de Reb. Eccles Cap. 26 saith That in the first times the Grace of Baptisme was wont to be given to them only who were come to that integrity of mind and body that they could know and understand
great weakness sinful shortnes therein in any of the many Editions of that Piece which I humbly conceive as well deserved a Recantation as some other things he has judged worthy thereof CENT II. Anselm Anselm asserts that Children should be Baptised and gives these Reasons 1st That the Devil by the faith of the Parent may be cast out of the Children in Baptism as the Woman of Canaan in the 15. Mat. v. 21. had the Devil cast out of her Daughter p. 171. 2ly That they may thereby be freed from Original sin and be rendred Saints and holy ones by Baptism as they are owned to be 1 Cor. 7. p. 171. 3ly That they may die to sin for they that are Baptised into Christ are so being Baptised into his Death which he says is without exception for whosoever is Baptised into Christ is Baptised into his Death Meginhardus Meginhardus saith if little Infants or weak ones be brought to Baptism let them answer for them that bring them and then let hands be laid upon them with holy Chrysme ☜ and so let the Eucharist be Communicated to them p. 168. Ivo saith that the Infants as well as the Adult are to be Baptised because of the Faith of the Sacrament p. 260. The Latins in this age did Rebaptise the Greeks who dssowned their Baptism p. 263. And the Greeks did excommunicate the Latines for renouncing theirs p. 401. To the former Superstitious Rites they added That Salt should be put into the mouth of the Baptized p. 261. And to the Christning of Churches that Salt should also be mixed with the Water of Execration Waldenses witness against Infant Bapt. The Waldenses did appear this Age to witness against the Romish Superstitions and amongst the rest that of the Real Presence in the Eucharist and Baptizing of Infants which you have at large hereafter with the opposition and persecution they met with for the same They were called Bâ—ringarians from Beringarius one of their chief Leaders CENT 12. Peter Lombard Peter Lombard saith That to the baptizing the Adult their proper faith is required but to the baptizing an Infant the faith of others sufficeth Cent. 12. p. 418. And again Children are to be baptized because they are thereby clensed from original sin p. 596. Bernard Bernard saith That without Baptism Children cannot be saved p. 604. And again As Children of old were circumcised without or against their wills for their Salvation so may they now be baptized p. 599. Peter Cluniacenses Peter Cluniacenses writing against Peter Bruis one of the Waldensian Barbes who denied Infants Baptism saith Lib. 1. Ep. 2. They who are not baptized with Christs Baptism cannot be Christians And shall the Children of the Jews be saved with the Sacrament of Circumcision and shall not the Children of Christians be saved with the Sacrament of Baptism p. 599. Heldigard Heldigard saith That as our little Children that are not capable to feed themselves have others to feed them to keep them from temporal death So is it with them in Baptism who being neither capable to believe or profess have spiritual helps provided for them that they may not want that spiritual food that may preserve them from eternal death p. 602. Alexander Alexand. the 3d in his Decretals L. 3. Tit. 40. c. 2. saith They who have any doubt concerning their Baptism may be baptized with these words If thou art baptized I do not baptize thee but if thou beest not I do baptize thee in the Name of c. The former ridiculous Rites were this Age observed with this Addition Bernard saith To the Dedication or right-Christning of Churches there must be Aspersion Inunction Illumination ☞ Benediction Nomination p. 861. And that if the Temple should come to be polluted by the Priests committing Adultery in it The sprinkling it afresh with Holy-Water cleanseth it again Alex. 3. L. 5. Decret When Marriage prohibited The certain times wherein Marriages were prohibited was from Septuagesima to Easter from Râ—gation to Whitsâ—ntide from Advent to Epiphany Which were done by the Edict of Pope Clement as saith Gigas p. 919. The Waldenses were in this Age great Witnesses to the baptizing of Believers Petro Brusians writ against Infants Baptism and as great opposers of Infants Baptism called by the name of Petro-Brusians Apostolici Henerici and for which they were great Sufferers is hereafter p. 844 845 846. CENT 13. Thomas Aquinas Tho. Aqui. saith Children are to be baptized not in their own proper faith but in the faith of the Church p. 419. And again That they may be freed from Original Sin and Condemnation p. 422. Alexander saith Baptism conferrs grace to little ones not only purging them from Original Sin but by the Merits of Christs Suffering the faith of the Surety but by the vertue of the Sacrament p. 426. Bonaventure Bonavent saith If Children dye that are baptized before they come to years of discretion they so receive grace by the faith of another that by Christs merit they shall be saved which he saith is denied by certain cursed Hereticks p. 419. Concurring hereto are several other Doctors of this Age as Hugo p. 544. Gulielmo p. 419. Albert and the Decree of the Neomansian Synod 594. the Synod of Coloniae 938 944. but let these already mentioned suffice Tho. Aquinas saith Though a Priest be the proper Administrator of Baptism yet in case of necessity not only a Deacon but a Lay person yea a Woman nay an Heretick or Pagan may baptise so be it the true form of the Church be observed and intend thereby what the Church intends p. 419. An Exposition of many of their ridiculous Customs Gulielm All the Abominable Rites before-mentioned were in this Age observed with this following Exposition upon them Gulielm saith That the matter of the Sacrament of Confirmation is Oyl-Olive mixed with Balsom and incorporated upon the fire called Chrysm and which can only be done by the hands of a Bishop The form of which Sacrament he saith is this viz. I sign thee with the sign of the Cross confirm thee with the Crysm of Salvation in the name of the Father Son and Holy Spirit Amen And which only a Bishop can administer p. 417. By Exâ—rcism the Devil is blown away Hugo Albertus Albertus saith By blowing in Execration the power of the Devil is expelled and being signed upon the breast and forehead with the sign of the Cross he is driven not only from the heart but more visibly from the outward man And that the Salt is to be put into the mouth the better to endue with spiritual savour and wisdom And that the ears and nose is to be anointed with spittle that grace and discretion from God may be conferred which because the spittle descends from the Head that is thereby signified And that the Breast must be anoynted to prepare the Heart
Children is used in Scripture shall by Children understand Infants must needs believe that in all Israel there were no men but all were Infants and if that had been true it had been the greater wonder they should overcome the Anakims and beat the King of Moab and march so far and discourse so well for they were all called the Children of Israel The fourth thing to be inquired into is Whether Circumcision was a Seal of the new Covenant to the Believers and their Seed To which I answer in the Negative that it was neither a Seal to them Circumcision only a Seal to Abraham not to Believers nor their Seed not much less a Seal to them of the new Covenant It is true it was a Seal Confirmation or Ratification of the faith that Abraham had long before he was Circumcised but so could it not be said of any Infant that had no faith It was a Sign put into the Flesh of the Infant but a Sign and Seal only to Abraham witnessing to him that he not only had a justifying faith but to the truth of the Promises viz. That he should be the father of many Nations Gen. 12.23 2dly The father of the faithful Rom 4.11 Heir of the World Rom. 4.13 That in hi◠all the Families of the Earth should 〈◊〉 blessed viz. in Christ proceeding fro◠him which was no wayes true of any Infant that ever was Circumcised for none had before their Circumcisio◠such a faith that intitled them to such singular Promises the scope in that place in the 4. Rom. being to shew That Abraham himself was not justified by Works no not by Circumcision but by faith which he had long before he was Circumcised and so but a Seal or Confirmation of that faith which he had before and to assure him of the truth of those special Promises made to him and his Seed both Carnal and Spiritual And to which purpose you have both Chrysostome and Theophylact Chrysost and The. as Mr. Lawr. P. 168. viz. It was called a Seal of the Righteousness of Faith because it was given to Abraham as a Seal and Testimony of that Righteousness which he had acquired by faith Now this seems to be the priviledge of Abraham alone and not to be transferred to others as if Circumcision in whom ever it was were a Testimony of Divine Righteousness for as it was the priviledge of Abraham that he should be the Father of all the faithfull as well Circumcised as uncircumcised being already the father of all uncircumcised having faith in Vncircumcision he received first the sign of Circumcision that he might be the father of the Circumcised Now because he had this priviledge in respect of the Righteousness which he had acquired by faith therefore the sign of Circumcision was to him a Seal of the Righteousness of faith But to the rest of the Jews it was a sign that they were Abraham 's Seed but not a Seal of the Righteousness of faith as all the Jews also were not the fathers of many Nations Secondly Much less was Circumcision a Seal of the new Testament as before for nothing is a Seal thereof but the Holy Spirit Eph. 1.13.4.30 Thirdly Neither is Baptisme more then Circumcision called a Seal It i◠called a Figure 1 Pet. 3.21 And 〈◊〉 is a sign as before But a sign and figure proper only to men of understanding representing Spiritual things and Mysteries And not as Circumcision which was a sign not improper for Infants because it left a signal impression in their flesh to be remembred all their days but so cannot Baptisme be to any Infants 5. Circumcision not administred only to believers their seed The fifth thing to be examined it Whether Circumcision was administred to Believers as Believers and to their See◠after them as such to which Baptisme was to Correspond It is answered by no means for it was an Ordinance which by the institution belonged to all the natural Linage and posterity of Abraham good or bad without any such limitation as was put upon Baptisme If thou believest with all thy Heart thou mayst Acts 8. or any such qualification to an Infant capable to receive it that he should have a believing Parent but will you deny Abraham to be a believing Parent and was not he a Father to them all What then he was a publick common Father which reaches not the case in hand for he was no such father to them neither have they any other in his stead therefore the Analogy holds not yet if they had would it avail for that Priviledge would not stand the natural Children of Abraham in any stead to admit them to Baptisme which though they claimed upon that account Mat. 3. John rejects them upon it calling them a Generation of Vipers bidding them bring forth fruits meet for Repentance and which only would give them admittance to the Baptisme of Repentance and that it was not enough to say they had Abraham for their father And to the same purpose doth our Saviour tell Nicodemus a Mr. in Israel that without the new Birth his Birth-priviledge would not avail him in the Gospel-priviledges Joh. 3. and with more severity doth he tell the Jews that however they bore up themselves as the Sons of Abraham yet without believing in Christ who could only make them free 6. Baptism came not in the room place use of Circumcision 1. Not in the room and stead they were Bond-slaves to sin and the Children of the Devil The sixth thing to be searched after is Whether Baptisme did succeed in the Room Place and use of Circumcision To which I answer by no means for the following Reasons 1. Not in the room and stead 1. Because then only Males not Females would be baptized because no other Circumcised but all believing women as well as men were to be baptized Acts 8.12 16.14.15 2. Because then some not all Believers should be baptized because not only women as before were not admitted but all Believers out of Abrahams Family to whom he was a Spiritual father because he was a Believer before he was Circumcised Rom. 4.11 12. Whereas all Believers according to the Commission were to be baptized 3. Because then the Circumcised needed not to have been baptized if they had been already sealed with the new Covenant-seal But Christ himself and all his Apostles and so many of the Churches were Circumcised yet nevertheless were baptized 2. Not to the ends and uses 2. Not to the ends and uses neither as suggested upon the following grounds 1. Because Circumcision was a sign of Christ to come in the flesh and Baptisme that he was already come in the flesh witnessing to his Incarnation Death Burial and Resurrection 2. Circumcision was to be a partition Wall betwixt Jew and Gentile but Baptisme testified the contrary viz. That Barbarian Scythian Bond and Free Jew and Gentile Male or Female were all one in Christ Cornelius the
you would attend to the proper signification of the word Baptisme signifies plunging in Water or dipping with washing Mr. Joseph Mede in his Diatribe on Titus 3.2 saith M. Mede That there was no such thing as Sprinkling or Rantisme used in Baptisme in the Apostles dayes nor many ages after them I might add many more Dr. Ham but shall conclude with that observable Remark that Dr. Hammond gives us hereon in his Annotations viz. upon Jo. 13.10 Telling us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion or wasâ—ing the whole Body and which answereth to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the Old Testament And therefore upon Mat. 3.1 tells us That John Baptized in a River viz. Jordan Mark 1.5 in a confluenâ—â— of much Wuter as Aenon Joh. 3.23 Because it is added there was much Water upon which account he saith That as the Greeks called the Lakes where they used to wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Ancients called their Baptisterioâ—s or the Vessels containing their Baptismâ— Water Columbethras viz. swmiming 〈◊〉 diving places being made very large witâ— partitions for Men and Women And upon Mark 7.4 tells us That the Washing or Baptizing of Cups Vessels Bedâ— c. was no other then a putting them iâ— to the Water all over rinsing them I have carefully examined all the places in the Old Testament where the word Dipping or Baptizing is meâ—tioned and do find it is expressed by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mincaeus and Dr. Hamond observes and which always signifies to dip the word rendred washing being by another word as the following Scriptures will inform you Gen. 37.31 Exod. 12.22 Lev. 4.6 17.14.6.16.51 Lev. 9 9. Deut. 33.24 Joh. 3.5 Num. 16.18 2 King 5.14 which are all the places I can find the word used in in the Old Testament The word generally used for washing in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such a washing as taketh away filth from persons or things by swilling rinsing or rubbing as Buxtorfius and Leigh and which answereth to all the three words for washing that we meet with in the Greek viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hands and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clothes as Stephens saith in his Thesaurus which word you find in very many places in the Old Testament as Exod. 30.19 20. Exod. 25. Lev. 14.8 9.16.24 c. which signification and sence of the word is emphatically confirmed to us by the several Metaphors used by the Holy Spirit in Scripture in allusion hereto viz. for Persons to be plunged into great sufferings they are said to be Baptized therein Mark 10.38 And so for persons that were indued with great measures of the Spirit they are said to be Baptized therewith Acts. 1.5 The Children of Israel being incompassed with the Cloud over their Head and the divided Sea on both sides were said to be Baptized in the Cloud and Sea 1 Cor 10. And Baptized persons are said to be deâ—d and buried in allusion to putting men into the Earth and covering them therewith none of which can hold good by sprinkling 2. From the Scripture practice Secondly It appears to be so from the practice and usage we find hereof in Scripture and the opinion of the learned upon it First in the Story of Christs Baptisme we read Mat. 3.5 Mat. 3.5 That Jesus came from Galilee to Jordan unto John to be Baptized of him and Ver. 16. And when he was Baptized he went up straight way out of the Water C jetan The learned Cajetan upon the place saith Christ ascended out of the Water therefore Christ was Baptized by John not by sprinkling or by pouring Water upon him but by Immersion that is by dipping or plunging in the Water A second Scripture considerable is that of Joh 3.23 John 3.23 And John was Baptizing in Aenon near Salim and the Reason why he pitcht upon this place is given because there was much Water there Piscator Piscator upon the place sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many Rivers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number signifies the River of Jordan this saith he is mentioned to signifie the Ceremony of Baptisme which John used in dipping or plunging the whole Body of Man standing in the River whence saith Christ being Baptized by John in Jordan is said to ascend out of the Water Calvin Calvin upon these words saith That from this place you may gather that John and Christ administred Baptisme by plunging the whole body into the Water A Third Scripture worthy our notice Acts 2.36 is Acts 8.36 38. As they went on their way they came unto a certain Water and the Eunuch said see here is Water and they went both down into the Water both Philip and the Eunuch and he Baptized him and when they were come up out of the Water upon which place Calvin Calvin saith We see what fashion the Ancients had to administer Baptisme for they plunged the whole Body into the Water The use is now saith he that the Minister casts a few drops of Water only upon the Body or upon the Head A Fourth Scripture we shall mention is Rom 6.4 Rom. 6.4 Buried with him in Baptisme where the Apostle elegantly alludes to the Ceremony of Baptizing in our death and Resurrection with Christ Cajetan Cajetan upon the place saith Thus we are Buried with him by Baptisme into death By our Burying he declares our Death from the Ceremony of Baptisme because he who is Baptized is put under the Water and by this carries a similitude of him that is Buried who is put under the Earth Now because none are Buried but dead men from this very thing that we are Buried in Baptisme we are assimulated to Christ buried or when he was Buried Tilenus Tilenus in his disputation P. 886 889 890. A learned Protestant Writer gives a most remarkable Testimony in the Case Baptisme saith he iâ— the first Sacrament of the New Testament instituted by Christ in which with a most Pat and Exact Analogy between the Sign and the thing signified those that are in Covenant are by the Minister washed in Water The outward Rite in Baptisme is Three old 1. Immersion into the Water 2. Abiding under the Water 3. Resurrection out of the Water The form of Baptisme viz. Internal and Essential is no other then the Analogical proportion which the signs keep with the things signified thereby For the properties of the Water in washing away the defilements of the Body do in a most suitable similitude set forth the efficacy of Christs Blood in blotting out of sins so dipping into the Water doth in a most lively similitude set forth the mortification of the old man and rising out of the Water the Vivication of the new The same plunging into the Water holds forth to
Rom. 6 4. Therefore we are buryed with him by Baptisme into Death proving from thence That Dipping or plunging was the proper Ceremony and Rite in the Ordinance and how naturally Arguments did arise from that Sign in Baptisme to inforce Holiness and Mortification the thing signified thereby Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you so much stand upon signifies if not to sprinkle yet not only to dip and overwhelme but also to wash as Mark 7.4 The washing of Hands Cups Pots Vessels Beds and Tables which we hope you will grant may be done without dipping or plunging in Water Answ That Baptisme in a sence is washing I no ways doubt for you cannot dip a thing but you may be said to wash it therefore in allusion hereto 't is said Acts 22. Arise and be bapzed and wash away thy sins and Tit. 3. The washing of Regeneration and Heb. 10. Bodies washed with pure VVater And so in dipping of Clothes they wash them And so here by dipping of unclean Hands Pots Cups Vessels and Beds for Tables are not there the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in your Margent signifies a Bed but never a Table as a Learned Critick observes they are also washed Object But Hands Cups Vessels and Beds may be washed though not dipt Answ It is true they may though not from this Scripture the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though all dipping is washing yet all washing is not dipping in a proper sence for Water sprinkled or poured upon a thing may be so called in an improper sence though it is a very unusual thing so to deal with unclean Hands Beds or Vessels And I presume you will account her but a Slut and give her no thanks for her pains that having unclean Hands Vessels Beds or Clothes to wash doth only sprinkle or pour a little water upon them as though that would serve the turn and doth not our familiar experience tell us that to dip our dirty hands in Water rinsing them is the most effectual way to wash them and that sprinkling or pouring a little water will not do the business Therefore are we to take washing here in this 7. Mark 4. to be dipping in a proper sence as the word imports and as most agreeable to known Custom and Use for neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle are ever taken to dip or baptize nor is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply taken for washing by pouring or sprinkling that I can find The divers washings mentioned Heb. 9.10 may well be explained from Lev. 1.9 13. 6.27 28. 15.6 Exod. 30.19 to be such as was done by baptizing in water not sprinkling with or pouring water upon And in the 2 Kings 5.10 the Prophet bids Naaman go and wash in Jordain seven times and accordingly Ver. 14. 't is said in obedience hereto and in explanation of that kind of washing the Prophet intended he went and Baptized himself seven times in Jordain Therefore for any to shun the proper true Genuine sence and build a practise upon an uncouth indirect unusual and at best an Allegorical sence is no other then as the Proverb is To leave the Kings High way and to take Hedge and Ditch And besides if you will follow the Allusion do you not wash all that is unclean whether of Hands Cup Vessel or Bed but the whole man is all unclean every Member and every Part therefore all and every Part ought to be washed and not the Head and Face only as you expect to have all your sins washed away and every Member cleansed by Faith in Christs Blood As well as in this Figure to represent that as every Member hath lived to sin should here also die be buried raised and quickned spiritually with Christ in firm assurance of Christs Resurrection and confident expectation of the whole mans being to be raised and glorified in the Resurrection of the Just And to which purpose we have Dr. Goodwin M. Good in his support of faith P. 54. very excellently viz. That the eminent thing signified and represented in Baptisme is not simply the blood of Christ as it washeth us from our sins but there is a farther representation therein of Christs Death Burial and Resurrection in the Baptized being first buried under water and then rising out of it and this is not in a bare conformity to Christ but in a representation of a Communion with Christ in that his Death and Resurrection Therefore it is said We are buried with him in Baptisme and whrein we are risen with him c. And moreover here it is that the answer of a good Conscience which is made the inward effect of this Ordinance of Baptisme 1 Pet. 3.21 Is there also attributed to Christs Resurrection as the thing signified and represented in Baptisme and as the cause of that answer of a good Conscience even Baptisme doth now also save us c. As for the Cavils of unseemliness and hazarding of health to the weak they are as the fruits of Carnal wisdom unbelief and shunning the Cross so no other then to reproach the wisdom of Christ that so ordained and himself so practised telling us that however the world may call it undecent that it is a comely thing therein to follow him in the fulfilling of Righteousâ—ess And as for that of unseemliness they that have or shall see the decency of the Practise will sufficiently vindicate it from such a Calumney and be able to convince Mr. Baxter or any other Cavilers of their unchristian slanders of that kind already touched And for hazard of Health to the Weak the Constant Known Experience doth amply refute that vain Imagination and Suggestion CHAP. V. Wherein you have an account of several Mischiefs Absurdities and Contradictions that are justly to be charged upon the Practise I. BY its altering Christs Order in the Commission Mat. 28.19 where in teaching Repentance and Faith are required always to precede or go before Baptisme which this makes to proceed or follow after altogether II. By its changing the Subjects of Christs appointment viz. Men and Women of Knowledge and Vnderstanding capable to Evidence Faith and Repentance for ignorant unconverted Babeâ— that know neither good nor evil their right hand from their left III. By frustrating all the Holy and Spiritual Ends of the Ordinance which you have before at large viz. to be a Sign of present Regeneration a dying burying and rising with Christ to be the answer of a good Conscience to be a mutual stipulation or contract then and there entred into betwixt God and the Party as well as a visible entrance into the Church all which as applyed to a poor Ignorant Infant are but mock-shews and utterly insignificant and invalid IV. By its inverting the Order and manner from dipping the whole Man into sprinkling or pouring a little Water
apprehended by the Vnderstanding Therefore he calls the Sacraments Signa in oculos incurrentia And therefore Mr. Perkâ—ns saith That the Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the witness of God is seen and in the other heard Case Cons p. 177. And some do call them Hieroglyphicks viz. Such visible Representations of things as the Egyptians used to teach and instruct by Which therefore calls for Understanding and Judgment and Senses to be exercised in all that partake thereof otherwise the action will be wholly insignificant therefore for any to carry a poor Ignorant Babe to the Ordinance of Baptisme is as much as if you should carry it to hear a Sermon which would be as significat as if you should represent some goodly Shew to a Blind man or instruct a stock or a stone 2. To witness Repentance The second â—nd that we shall mention is that the party Baptized might thereby witness his Repentance Mat. 3.11.3 6. Act. 2. called therefore The Baptisme of Repentance Mark 1. To which whoever offered themselves were to bring forth fruits meet for Repentance and amendment of Life Mr. Bax. For which we are beholding to Mr. Baxter for very convincing Arguments upon his first Argument with Mr. Blake in the fore mentioned Book viz wherein he doth positively affirm that we must not Baptize any without the profession of true Repentance which he proves thus First Argument If John Baptist required the profession of true Repentance before he would baptize them then so must we but John did so therefore the third Consequence is clear The Antecedent I prove from Mark 1.3 4. He Preach'd the Baptisme of Repentance unto Remission of sins and doubtless that Repentance saith he which is to Remission of sins is true special Repentance Second Argument If Jesus Christ hath by Scripture Precept and Example directed us to baptize those that profess true Repentance and no other then we must baptize them and no otheâ— But the Antecedent is true so therefore is the Consequent which is fully made good from Mat. 4.17 Mark 1.15 16 12. Acts 17.30 Luke 24.47 Where Christ himself did and sent forth his Disciples aâ—so to Preach Repentance to prepare them for Baptism which afterwards followed as Mat. 3.11 Mark 1.8 Luke 3.16 Acts 2.37 38 41. Third Argument If they that profess to be buried with Christ in Baptisme and to rise again do profess true Repentance c. But all that are Baptized must do so c. Colos 2.11 12 13 Rom. 6. 4 5. Then in further Conficmation he Quotes Bullinger Bullinger upon Acts 2.38 Who saith To be Baptized in the name of the Lord Jesus Christ is by the Sign of Baptism to testifie that we do believe in Christ for the Rimission of sins First mark it is not only an engagemenent to believe hereafter but the profession of a present Faith Secondly And that not a common Faith but that which hath Remission of sins Thirdly and this was not an accidental separable use of Baptisme but the very exposition of to be baptized in the name of the Lord Jesus Christ A Third End of â—aptisme is to evidence present regeneration 3. End to evidence present Regeneration whereof it is a lively Sign or â—ymbol Regeneration being called in allusion to it The washing of Regeneration Tit. 3.5 And a being born of Water and of the Spirit John 3. Which is so essential to the Ordinance that if that thing signifieâ— thereby be wanting the Sign only will be very ineffectual and insignificantâ— As D. Taylor Dr. Taylor late Bishop of Down very elegantly faith it in his Plea for thâ— Baptists lib. of Proph. p. 242. This indeed is truly to be baptized wheâ— it is both in the Symbol and in the Mystery Whatsoever is less then this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty shadow an Instrument without an Agent to manage or force to actuate it And to the same purpose you have Mr. Baxter in his 10 Argument p. 117 118. Mr. Bax. Christ hath instituted no Baptism but what is to be a Sign of present Regeneration But to men that profess not a justifying Faith it cannot be administred as a Sign of present Regeneration Therefore he hath instituted no Baptisme to be admininistred to such The Major is plain saith he in John 3.5 Except a man be born of Water and tho Spirit he cannot enter into the Kingdom of God And so in Tit. 3.5 Where it is called The Laver of Regeneration And what can be a fuller grant that Infants Baptisme is neitheir significant nor any Institution of Christ then what these two learned men have here given us 4th End is signally to represent the Covenant and Promise 4. End signally to represent the Covenant on mans part that the Believer enters into hereby viz. to dye to sin and live to Christ in new Obedience by that Figurative Death and Resurrection in being dipprd in Water and by so going down under and rising up out of the water he is said to be buried and to rise with Christ to be planted into the likeness of his Death and Resureection to dye and live with Christ by Mortiâ—â—ation and Vivification To which purpose you have Mr. Perkins very significant viz. The Action of the party baptized is a certain stipulation or Obligattion whereby he bindeth himself to give Homage to the Father Son and Holy Ghost This Homage standeth in Faith wherereby all the promises of God are believed and in obedience to all his Commanaments The Sign of this Obligation is that the party baptized willingly yield himself to be washed with Water and also you have Mr. Baxt. Mr. Baxter very fully upon his Thirâ— Argument to Mr. Blake viz. It is oâ— the instituted Nature of Baptisme to bâ— in general a professing sign for the present as well as an engaging sign for the future For first the Minister doth baptizâ— into the name of the Father Son anâ— Holy Ghost and the party doth consenâ— thereto First voluntarily offering himself to Baptisme And secondly voluntarily receiving that Baptism And his offer of himself here goeth before the Ministers baptizing of him and his reception of that Baptisme is essential to it So that Baptisme essentially containeth on his part a signal profession of consent to that which is meant in the form used by the Minister viz. I Baptize thee in the name c. So that it is a most clear case that Baptisme as Baptisme according to it s instituted nature and use doth contain the persons actual signal profession of present assent to the Gospel and acceptance of God the Father Son and Holy Ghost as there in offered and anactual signal profession that we there presently consecrate devote and dedicate our selves to God the Father Son and Holy Ghost in the aforesaid Relations Secondly another
what profit was to be gotten by Baptisme what is to be confest and believed what lastly is to be observed by them that are new born in Christ and confirms it by Austins own confession of himself continuing a Chatachnmenus long before Baptisme But afterwards understanding Original sin and least their Children should perish without any means of Grace had them he saith baptized according to the Councel of Affrica c. CENTURY X. Auslbert AVslbertus saith That the faithful are born not of blood but of God viz. of the Word of God Preached and of the Baptisme of God duly administred by which Sacraments saith he Gods Children are begotten Cent. 10 p. 186 Smarag Smaragdo on Mat 28. First men are to be taught in the faith then after to be baptized therein for it is not enough that the body is baptized but that the Soul first by faith receive the truth thereof p. 187. Theophi Theophilact saith Whoever are truly baptized into Christ have put on Christ p. 189. CENTURY XI ANselme saith That believers are baptized into the death of Christ that believing his death and conforming thereto may as dying with him live also with him Cent. 11. p. 169. Anselme And again The Baptisme of Christ is the washing in Water into the Word of life take away either Water or Word Baptisme ceaseth p. 116. And again Whoever is baptized hath Heaven opened to him and knows God is there above ready to receive him which as by the Steps of a Ladder he must from his Baptisme ascend to him for as Solomon saith The way of life is above to the wise p. 160 170. Algerus Algerus saith As Water extinguisheth cleanseth and whitneth above other Liquors so in Baptismal Water fleshly lusts are quenched sin both Original and Actual washed away and white Innocency thereby begotten and so whilst the Image of the Heavenly father is reformed the Sons of Adoption are begotten CENTURY XII RVpertus Rupertus saith That they who do believe and make confession thereof are to be Baptized Cent. 12. p. 597. And again in his 4th Book of Divine Offices Cap. 18. saith That in former times the Custom of the primitive Churches was that they administred not the Sacrament of Regeneration but only at the feast of Easter and Pentecost and all the Children of the Church which throughout the whole year through the Word were moved when Easter came gave up their names and were the following days till Pentecost instructed in the Rules of faith rehearsing the same and by their Baptisme and dying thus with Christ rose again with him Johannes Bohemius Bohemius Lib. 2. de Gent. moribus It was in times past saith he the Custom to administer Baptisme only to those that were instructed in the faith and seven times in the week before Easter and Pentecost Catechised but afterwards when it was thought and adjudged needful to Eternal life to be baptizeed It was ordained that new born Children should be baptized and God-fathers were appointed who should make Confession and renounce the Devil on their behalf Rupertus Rupertus again saith That many who are baptized with Water are not renewed in the Spirit of their minds have not put off the old man and his deeds as if he was drowned in the Water and the new man really put on in his 3. Book upon the second of John And again That the visible Baptisme of Water may confer but that in which the virtue of Baptisme doth consist we cannot p 598. Peter Lumbard P. Lumb saith That the Reason why Baptisme was instituted was that the mind might be changed that the man who by sin was made old by Grace might be renewed And that Believers who are baptized in faith receive both the Sacrament and the thing but they who have not faith may receive the Sacrament but not the thing intended in the Sacrament p. 529. Albertus Magnus Albert. Magnus saith That the Laver of Regeneration is not proper but to the Illuminated and Called who can draw virtue from the Death and Resurrection of Christ Cent. 13. 413. And again That Baptisme is Christs Seal wherewith he seals Believers and that where Regeneration is there the sanctifying power of the Spirit operates with the Water 414. And again That Baptisme works to Salvation in those that are Regenerate but not in those that are not Regenerate p. 425. Thomas Aquinus Th. Aqui saith That in Baptisme God works inwardly as he dispenseth outwardly there is not only a consignatioâ— of the Soul but the Body because the whole man by Baptisme is dedicated to God for by Baptisme we die to the life of sin and begin to live a new life of Grace d. 424. And again In Baptisme there is a four fold purification viz. â—y the Word by the Spirit by the Blood of Christ and by baptismal Grace viz. Repentance Faith and Mortification fetcht from Christs Death p. 425. Alexander Bonaventure Aegedius and other learned men of this Age spake also after the same manner in â—ustification of Believers Baptisme CENTURY 14 15 16 17. THough the Magdiburgeâ—stan History reach no farther then the end of the 13th Century yet we do find than both the Principal and practice thereof was owned by many of the learned downwards in the rest of the Centuries Ludovicus Vives L. Vives saith That they continued to baptize the Adult even in Italy in his dayes in his Comment upon August l. 1. c. 26. Bellarm. And Bellarmine himself tells us in his Book de bon Operib l. 2. c. 17. That amongst the Lutherans the Custom of Baptizing the Catachumens and absolving the penitent at Easter is abolished whereas amongst the Catholicks but especially in the City of Rome there is no year wherein great multitudes are not baptized whereby a relick and footstep of Truth may appear even in Rome it self Grotius Grotius saith That in every age many of the Greeks unto this day keep the Custom of deferring the Baptisme to little ones till they could themselves make a Confession of their faith and the Armenians are confest by Heylin in his Microcos 573. to defer Baptisme of Children till they be of grown years Zwinglius Zwingli in his Book of Articles Art 18. In the old time saith the Children were openly instructed who when they came to understanding were called Catachumens that is such as are instructed in the Word of Salvation and when they had imprinted the faith in their Hearts and made confession thereof with their mouths they were admitted to Baptisme and this Cuâ—tom saith he of teaching I wish it were in use in our time Luther Luther In times past it was thus saith he that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith knew how to rehearse the same Bullinger in his house Book 48. Sermon Bulling upon these words God
us that horrible Gulfe of Divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abiding under the Water how little a while soever denotes his descent into Hell even the very deepest of lifelesness while lying in the sealed and guarded Sepulchre he was accounted as one dead Rising out of the Water holds out to us a lively similitude of that Conquest which this dead man gâ—t ever Death which he vanquished in his own Den as it were that is the Grave In like manner therefore saith he it is meet that we being Baptized into his Death and buried with him should rise also with him and so go on in a new Life Rom. 6.3 4. Col. 2.12 Bish Jew Bishop Jewel in his Apology P. 308. Brings the Council of Wormes determining the manner of Baptisme viz. That the dipping into the Water is the going down into Hell or the Grave and that the coming out of the Water is the Resurrection And most remarkable is the Testimony that Mr. Baxter himself gives to this Truth Mr. Bax. wherein he also owns the changing of the Ceremony in his third Argument against Mr. Blake in these words viz. Quoadmodum To the manner saith he it is commonly confessed by us to the Anabaptists as our Commentators declare that in the Apostles time the Baptized were dipped over head in Water and that this signifieth their profession both of believing the Burial and Resurrection of Christ and of their own present renouncing the World and Flesh or dying to sin and living to Christ or rising again to newness of Life or being buried and risen again with Christ as the Apostle expoundeth in the forecited Texts of Col. 2. Rom. 6. And though saith he we have thought it lawfull to disuse the manner of dipping and to use less Water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in Baptisme with Christ doth signally profess saving Faith and Repentance but this do all they that are baptized according to the Apostles practice Thirdly from the use of the Ancients and the confest Change thereof since this Rite of dipping in Baptisme is confirmed Daille Daille on the Fathers 2d Book P. 148. saith That it was a Custom heretofore in the Ancient Church to plunge those they baptized over Head and Ears in the Water as saith he Tertullian in his Third Book de Cor. Mil. Cyprian in his 7. Ep. P. 211. Epiphanius Pan. 30. P. 128. and others testifie And this saith he is still the practise both of the Greek and the Russian Church at this day as Cassander de Bapt. P. 193. And yet saith he notwithstanding this Custom which is both so Ancient and so universal is now abolished by the Church of Rome and this is the reason saith he That the Muscovites say that the Latines are not rightly and duly Baptized because they are wont not to use this Ancient Ceremony in their Baptisme Walfrid Strabo Walfridus Strabo de Reb. Eccles Tells us that we must know at the first Believers were Baptized simply in Floods and Fountains Mr. Fox Mr. Fox tells us in his Acts and Monuments Part. 1. P. 138. out of Fabian Cap. 119 120. That Austin and Paulinus did in the 7th Century Baptize here in England great multitudes in the River Trent and the River Swol where note by the way saith Mr. Fox it followed there was no use of Fonts The like also as you 'l here after find Germainus and Lupus the two French Evangelists did in the fifth Century Baptize multitudes in the River Allin near Chester Hierem. Pa. Con. Hieremias Patr. of Constantinople ad Thelo Witâ—bergenses Resp. 11. C. 4. saith The Ancients Baptized not by sprinkling the Baptized with Water with their hands but by Immersion following the Evangelist who came up out of the VVater therefore did he descend which must needs be Immersion and not Aspersion Zepperus Zepperus de Sacramentis from the Annotation and Etymology of the word it doth appear what was of old the Custom of administring Baptisme which though we have changed into rantising or sprinkling Dr. Taylor in his Rule of Conscience Dr. Tayl. B. 3. C. 4. P. 644 645. The Ancient Church did not in their Baptisme sprinkle VVater with their Hand but did Immerge and therefore we find in the Records of the Church That the Persons to be Baptized were quite naked as it is to be seen in many places particularly in the Mystagogy Chat. of St. Cyril and many others as you have before in the second Chapter of this Part from Vossius P. 133. And this of Immersion was of so sacred an account in their esteem that they did not esteem it lawfull to receive him into the Clergy who had been only sprinkled in Baptisme as the Epistle of Cornelius to Fabianus of Antioch Euseb lib. 6. c. 43. It is not lawfull that he who is sprinkled in his Bed by reason of sickness should be admitted to Holy Orders doubting whether such a sprinkling should be called Baptisme And therefore Magnus in his Epistle questions whether they are to be esteemed right Christians who are only sprinkled and not dipt in VVater And that Chrysostome saith That the old man is buried and drowned in the Immersion under VVater and when the Baptized Person is afterwards raised up from the VVater it represents the Resurrection of the new man to newness of life And therefore concludes that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical signification of the Sacrament is not to be complyed with Marq. of VVorcest The Church of Rome confesseth by a Learned Pen the Marques of Worcester in his Certam Relig. That she changed dipping the Party Baptized over Head and Ears into sprinkling upon the Face Until the Thâ—rd Century we find not any that upon any consideration did admit of sprinkling The first we meet with is Cyprian in his Epistle to Magnus What Clinical Baptisme Lib. 4. Ep. 7. where he pleads for the Baptizing of the sick by sprinkling and not by dipping or pouring called the Clinical Baptisme Magdib Cen. 3. Ch. 6. P. 126. As also for the sprinkling of new Converted Prisoners in the Prison House And which by degrees afterwards they brought in use for sick Children also and then afterwards all Children Aquinas Scotus and others of the Schoolmen conclude that dipping is most agreeable to the Institution but admit that in case of necessity viz. when either many are to be baptized scarcity of VVater or sickness and weakness they may sprinkle Vossius P. 38. All which Arguments from the Genuine Sence of the Word Nature of the Ordinance Usuage of the Ancients were excellently inculcated by the learned Dr. Tillotson in a Sermon Preached at his Lecture in Michaels Cornhill London April 15. 1673. from
upon the Head or Face contrary to the Sence of the Word Nature of the Ordinance and constant Vsage of the Primitive times as confest by Parties themselves obliging thereby the Administrator to tell a lie in the name of the Lord saying he doth Baptize when he doth but Rantize V. By introducing so much Error and false Doctrine into the world viz. 1. That it was to take away Original sin 2. To work Grace and Regeneration and to effect Salvation by the Work done 3. That it was an Apostolical Tradition 4. That Children have Faith and are Disciples of Christ 5. That all Children of Believers are in the Covenant of Grace and faederally Holy VI. By defiling and polluting the Church viz. 1. By bringing false Matter therein who are no Saints by Calling being neither capable to perform duties nor enjoy Priviledges 2. By laying a foundation of much ignorance and profaneness 3. By confounding World and Church together which Christ hath separated bringing the World into the Church and turning the Church into the World VII By introducing and establishing many Humane Traditions and Inventions of Antichrist together with it as Gossips or Sureties Bishoping or Confirmation Chrysme Exorcisme Confignation c. prophaning thereby so solemn an Ordinance taking Gods name in vain and making his Commandments void VIII By being such a make-bate such a Bone of Contention and that amongst themselves too that own it as well as with those that oppose it For what Divisions and Sub-divisions are there amongst them both as to Subject Time Order Circumstances what endless strifes about Womens baptizing and whether Bastards or the Children of Apostates Heathens or Excommunicated persons should be baptized IX By being an occasion to stir up much bitter hatred wrath strife enmity and persecution against those that oppose it Oh how have they been loaded with Calumney and Reproaches as the vilest of Men and how in all Ages have they been followed with Stripes Imprisonments Confiscations yea Death it self as the Historical Part informeth you X. By confirming hereby the whole Antichristian Interest as made good in the Preface XI By ushering in great Absurdities Absurdities viz. 1. That persons may have Regeneration and Grace before Calling 2. That Persons may be visible Church-Members before Conversion 3. That Persons may Repent believe and be Baptized and saved by the Faith of another 4. That Types and Shadows are profitable after the Antitype and Subâ—tance is come introducing thereby the Legal Birth-priviledge the Carnal Seed the Typical Holiness the National Church c. to the reviving Judaisme and outing Christianity 5. That the better to exclude believers Baptisme new Church-Covenants are invented to enter into the Visible Church by instead thereof especially amongst those that own Infants Baptisme yet deny them the right of Church-Membership XII By the manifold Contradictions Contradiâ—tions that attend the Practise 1. By asserting that Baptisme is a Symbol of present Regeneration wrought and yet apply it to ignorant unconverted Babes so uncapable of regeneration as Jam. 1.18 1 Pet. 1.23 Joh. 1.12 13. And as so well defin'd by Dr. Owen in his Theo. l. 6. c. 4 p. 480. viz. To be a Renovation new Creation Vivification opening blind Eyes raising from Death to Life c. 2. That it truly figures and represents a Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water on the Face 3. That Faith and Repentance is râ—quired in Persons to be baptized anâ— that it is ridiculous yea impious anâ— prophane to do it without and yet coâ—fess that Children to whom they apply it have neither 4. That it is the declaration of the Spiritual Marriage the stipulation that is mutually entred into betwixt God and the Believer and yet assign it to Subjects as uncapable of either as Stocks or Stones Bells or Church-walls that yet Antichrist makes capable Subjects thereof as well as Infants 5. That the Baptismal Covenant enters into the Visible Church and yet deny the Church-Members the Priviledges thereof or seperate from them without any warrantable cause shew'd or orderly proceeding either against them or they that do own them as such 6. That seperate from Rome as the false Church and yet own their Baptisme the Foundation Stone thereof And others that pretend seperation from National and Parish Churches and to disown the baptizing the Children of all good and bad with the sinful Ceremonies attending it yet if Papist or Protestant either upon their Tearms tender to their fellowship they are received without Renouncing their sinfull Baptisme and performing it in the way they judge right 7. That they own the Doctrine of Perseverance and dâ—sown falling from Grace yet baptize all the Children of Believers because they conclude them in the Covenant of Grace yet afterwards teach them Conversion and in Case of unbelief reject them as Reprobates And to all which you may familiarly add by your daily observation which Chapter we shall conclude with these high expressions of Dr. Tayler Dr. Tayl in his Lib. Pro. P. 244. And therefore whoever will pertinaciously persist in this opinion of the Paedobaptists and practice it accordingly they pollute the Blood of the Everlasting Covenant They dishonour and make a Pagentry of the Sacrament They ineffectually represent a Sepulture into the Death of Christ and please themselves in a Sign without effect making Baptisme like the Fig-Tree in Gospel full of Leaves but no Fruit and they invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. VI. Wherein the nullity and utter insignificancy of Infants Baptisme is made appear THat it is no way safe for any to rest contented with that Baptisme which they received in their Infancy may appear because such their Baptisme is a meer nullity an insignificant nothing in respect to the New Testament Ordinance of Baptisme and the reason is plain because there is that wanting in it which is so essential to true Baptisme For first Neither right matter nor form there is as the right Subject of Baptisme wanting so the true External form is wanting also as practised with us For the External form as before shewed is not sprinkling or pouring a little Water upon the Head or Face but a dipping the whole person under Water and raising him up again to figure out death burial and Resurrection as before If then matter and form be wanting which is Essential to its being it must needs be a nullity for what is more essential to the being of a thing then matter and form and how is it possible to define Baptisme or any thing else where they are wanting and which is such a difficiency in that or any thing else that makes it a non-entity or a meer nullity Object But 't is said there was the right words of Baptisme it was done in the name of the Father Son and Holy Spirit Answ So there was also
Brusians was received in the Galiâ— Norboncâ—sâ—â— complaining that the People were Rebaptized the Churches Altars and Crosses prophain'd â—leâ—◠〈◊〉 in Lent yâ—â— upon Good Friday it self This Peter Bruis was supposed to have written the Treatise of Antichrist whereof you have some account in the History and so eminent and worthy a Person that for many years the Waldenses were called Petro Brusâ—ians The next we shall mention is the famous Arnoldus Arnold or rather the Arnoldeses there being three of that name Pridieux The first viz. Arnoldus of Briâ—ia was in the second Lateran Council with Peter Bruis Censured for the Heresie of rejecting Infants Baptisme Church-buildings and the Adoration of the Cross Prid. Introduct to Hâ—st Latin Councils P. 23. The said Arnoldus was in the year 1155. as saithVsher Vsher out of Gerhohus at Rome put to death being first hanged then his Body burnt and his Ashes flung into Tyber least the People of Rome following his Doctrine should adore him Another eminent Man of this name and one of the Waldensian Barbes also whom Eckberâ—â—â— aâ—Vsher tells us P. 292. calls the Arch-Catheri or Puritans was with two of his Associates vâ—z Marâ—â—llyus and Theodoricus who with him managed a publick dispute at Cologne against one Eckberius were burnt Arnold and Eight more of his Disciples at Cologne August 2. 1163. And Theodoricus and Marsellyus afterwards at Bunnae near Cologne Eckbertus saith That the Principal Argument they brought against Infants Baptisme was Christs Commission Mat. 28 19. Mark 16.15 16. We read also of another Arnold who in the time of Honorius II. 1124. was burnt at Rome for witnessiing against the Pride Pomp and Luxury of the Priests as Prid. in his Introduction and Baronius in his Anals 1124. Balaeus saith he was an English Man The Waldensian Sect were also called Arnoldists as BishopVsher and P. Perin tells us after their names Another eminent Person we meet with witnessing to this great Truth Heneric was one Henricus a great Friend and Collegue of P. Bruis 's whose Doctrines and Positions are also recorded by the Magdiburgs under 11. Heads the first whereof was denâ—ing Baptisme to Children Cent 12. 843. which Bernard Bernard at large endeavours to answer and confute telling us That Infants are to be baptized upon the Faith of the Church The same Bernard in his Epistle to Heldesâ—nsâ—s Earl of St. Giles saith The Henerici for so they called his followers did deny Holy days Sacraments Churches and Priests complaining that the Children of Christians were excluded the Life of Christ whilst they denyed them the Grace of Baptisme and not suffered them to partake of Graâ—e and Salvation thereby Cassander Cassand in his Epistle before his Book of Baptisme saith that Peter Bruis and Henry his Disciple and Colegue were great Propagators of the Error of denying Baptisme to little ones affirming that it did only belong to the Adult Thirdly By the People themselves suffering for the same in the Witness born not only by some particular men but by the Body of the people as appeareth by Decrees of Councils decretal Epistles and Edicts given forth against them as well as the Testimony of many learned Writers DR Vsher Dr. Vsh out of the Fragments of the History of Acquitane written by P. Pithao P. 81 82. tells us That in the time of Robert King of France that they of Acquitaine and Tholouse principal places of the Waldenses did deny Baptisme for so they called denying Baptisme to little ones the Sign of the Cross the real presence in the Eucharist and other Rites of the Church and that many of them were Sentenced by Council and burnt Dr. Vsher also tells us out of Papir Masson in his French Annals That 14. Citizens of Orleans in the Reign of King Robert were convicted of the same Heresie for denying baptismal Grace and the real presence and were all burnt alive and that the names of three of the chief of them were Herbert â—isius and Stephen Dr. Vsher tells us That in the time of the Emperour Henry II. 1017. many of this Sect were about Mediolanenses fined and banished as he tells us Antonius in his History 2. Tit. 15. Chap. 23. informeth And also out of Radulp. Ard Homil. tells us That in Germany under the Reign of Henry IV. about 1054 several of this People whom they called the Manchean Sect and the Reason of it you will understand afterwards did inhabit the Countrey of Aganenses who denyed Baptisme and the Sacrament of the Altar P. Leo IX Pope Leo the IX in his Decretal Epistle to the Bishop of Acquitaine a Principal Place of their abode about the year 1050. Commandeth that Young Children should be Baptized because of Original sin Pope Gregory VII decreed 1070. That thâ—â—e young Children whose â—â—â—oâ—tâ— are absent or unknown should according to the Tradition of the â—â—â—â—ers be Baptized Bernard Bernard Abhor of Claraâ—el in the 12 Century in his 66. Sermon in Câ—â—itioâ— complained That the Cathari did deride them because they baptized â—â—â—â—â—â—s and pray'd for the dead and â—sserted â—urgatory and that the Soul as soâ—â— as it departed out of the Body went to Salvation or Damnation Eckbertus a great Dr. about the same time Eckber in his Sermon against the Cathari saith That they say concerning the baptizing of Children that through their incapacity it nothing profited them the Salvation and that Baptisme ought to be deferred till they come to years of discretion and that then only they ought to be baptized when they can with their own months make a profession of Faith and desire it and which he largely endeavoâ—â—ds to confute in that Sermon Bib. Pâ—t 2. Toâ— fol. 99. 106. Erbrardus another great Dr. of this time saith Erbrard That the Cathari do deny Baptisme to Children because they want understanding and therefore spends his 6. Chapter to confute them the Title of which is Children which cannot speak ought to be Baptized and concludes thus By this therefore we find that we ought to call little ones to faith by Baptisme Bib. Pat. Tom. 4. P. 1108. Ermengendus Ermengendus another great writer of this Age in his Book contra Waldenses proves Infants Baptisme which he saith they deny by two Scriptures namely Mat. 19.14 Suffer little Children to come to me c. And 1 Cor. 15. Baptized for the dead whence he thus reasons If they of old baptized the Living for the Dead for their Eternal Salvation though they neither received it nor were capable thereof how much more doth the faith of the Gossips avail for Spiritual Grace and Salvation in the baptizing the persons of the little oâ—â—s themselves Bib. Pat. Tom 4. Dr. Vsh Dr. Vsher in his foresaid Book of the Sâ—ccession of the Church P. 292. tells us out of Decretal Lib. 5. Tit. 6 c. 10. That Pope Alexander the III. in the Turonensiâ—n Synod held 1163. touching the Albigenses made the