and are all one in Christ and Abrahams Seed according to Promise A seventh End of Baptisme is Seventh End entrance into the Visible Church that the Baptized person may orderly thereby have an entrance into the visible Church and have a right given him to partake of all the Ordinances and Priviledges thereof For as Circumcision of old was the visible door of entrance into the Old testament-church and so essentially necessary thereto that without it none were esteemed either Church Members or were to Partake either of the Passover or of any of the Priviledges thereof all without being called the Uncircumcision So also was Baptisme such a Door and Visible entrance into the New-testament-church that none were esteemed Members thereof or did partake of its Ordinances before they were baptized being so Gods Hedge and Boundary that others were esteemed without And therefore as Christ had laid down the Order in the Commission first to teach then to Baptize and then to teach them all things viz. in the place of teaching his School or Church So did they practice accordingly as we read Act 2.41 42. Where after Peter had taught them it is said That they who gladly received his Word were bapt zed and the same day there was added unto them 3000. Souls and they continued stedfastly in the Apostles Doctrine fellowship and breaking of Bread and Prayer So that after Baptisme not before the Believers were said to enjoy and partake of all the Church Priviledges And which is Christs directory and Standard for Rule and Order to the end of the world The Church of Corinth were said 1 Cor. 11.2 to have kept the Ordinances as they were delivered to them And it was the Apostles joy and rejoycing to see the Order and Faith of the Saints Col. 2.5 And therefore it is said 1 Cor. 12.13 That by one Spirit we are all baptized into one body whether we be Jews or Gentiles Bond or Free and have been all made to drink into one Spirit viz. The same Spirit of Faith Regeneration and Holyness which gives right to Baptisme orderly lets into the Body and Church and so admits also unto the Supper which is the received sense of most interpreters upon the place And by this Order believers were said to be baptized into Christ and to be implanted together with him Rom. 6 3 Gal 3.27 For as publick Officers are invested into their trust by some external solemnity that passeth upon them at the time of their installment And as the Husband and Wife enter into their Relation by some solemn act done at the time of their Marriage Or as a Corporation by some publick act done doth receive its Members at their Enfranchisement Even so according to the import of these Scriptures mentioned do Men and Women receive that Relative being which they have in Christ and as Visible Members of that Spiritual â—orporation wherein Christ is Head and Chief from that solemn act of being baptized into him And as the Officer is not invested with his Authority Or Husband and Wife with that Power over each others Bodies as 1 Cor. 7.4 nor any Members with the Immunities of the Corporation by any prequalifications or actions preparatory thereto 〈◊〉 that be acted and done by way of Solemnity which immediately invests them with their several Respectâ— and Capacities In like manner mâ—n are to â—e esteemed capable of those priviledges which visibly do belong to the body of the Church upon the account of any precedaneous Qualification or Action whatsoever until first they have past through those spiritual solemnities in Baptisme upon which they are invested with the denomination and visible priviledges which belong in common to the Members of Christs Mystical body Which Order of Christ hath had such a sanction upon it that all or for the most part all that have profest Christianity whether Papists Prelatists Presbyterians or Independents have owned the same not communicating in the Supper with any they judged unbaptized In a word Baptisme hath been called of old amongst the Ancients and not without Reason Janna Sacramentorum the Gate of the Sacraments whereof they gave this Reason In all respects the Order of the Mystery is kept that first by Remission of sins a Medicine be prepared for their wounds and then the Nourishment of the Heavenly Table be added Ambrose Ambrose Which Truth is further witnessed unto and confirmed by the following Testimonies viz. Justin Martyr Justin Martyr in secunda Apologiâ pro Christianis speaking of the Lords Supper to which the new baptized person is admitted saith This food we call the Eucharist to which no man is admitted but only he that believeth the truth of our Doctrine being washed in the Laver of Regeneration for Remission of sins c. Vrsinus Vrsinus in his Catechisme Baptisme is a Sacrament of entrance into the Church whence it cometh that the Supper is presented to none except first baptized The Assemblies Catechisme â—ssemâ—lies Catechisme Baptisme say they is a Sacrament of the New Testament ordained by Jesus Chriâ—t not only for the solemn admission of the party baptized into the Visibit Church But c. Mr. Bax. Mr. Baxter in his plain Scripture proof p. 24. As a Souldier before Listing and a King before Crowning and taking his Oath so are we Church-Members before Baptisme But as every one that must â—e admitted solemnly into the Army must be admitted by Listing as the solemn engaging sign So every one that hath right to be solemnly admitted into the Visible Church must ordinarily be admitted by Baptisme proved thus If we have neither Precept nor Example in Scripture since Christ ordained Baptisme of any other way of admiting Visible Members but only by Baptisme then all that must be admitted Visible Members must ordinarily be baptized But since Baptisme was instituted we have no Precept or Example of admitting Visible Members any other way but constant Precept and Example for admittance this way Therefore all that must be admitted Visible Members must be baptized I know not saith he what in shew of Reason can be said to this by those that renounce not Scripture For what man dare go in a way that hath neither Precept nor Example to warrant it from a way that hath a full current of both Yet they that will admit Members into the Church without Baptisme do so I had thought to have been larger upon this Point and intended particularly to have answerâ—d a late piece of Mr. â—unions in contradiction hereto But â—eing so well replyed to by Mr. Paul in his serious Reflections so lately Printed I shall say thereto little more then what you find in the Sixth Chapter respecting the constitution of the Primative Churches Now may it not be referred to the Judgment and Conscience of the considerate Impartial Reader whether any but the believer can possibly reach or attain these Spiritual ends mentioned and how capable poor ignorant Babes are to answer
any of them and whether it is not contradictious to common sence and Experience for any to assert it For what Repentance or Faith are they capable to profess What present Regeneration can they evidence What Testimony of a good Conscience can they give in striking or keeping Covenant with God herein And how can they embrace or improve the Covenant on Gods part for Pardon Purging Justification Sanctification and Salvation And therefore is Mr. Faxter forced to confess in his plain Scripture proof p. 301. That as to the Ends of Baptisme they are rather to be fetched from the Aged then Infants and that because the aged 1. are the most fully capable Subjects 2. The most Excellent and Eminent Subjects 3. Of whom the Scripture fully speaks c. But on the contrary as for Infants Baptisme be acknowledgeth in the same place that the Scripture speaketh darkly of it Yea that it is so dark in the Scripture that the Controversy is thereby become not only hard but so hard as he saith he finds it Wherein if he hath not said more in a few words for the baptizing of Believers and against that of Infants then all his great book can answer Let all the world judge though he calls it in contradiction hereto plain Scripture Proof for Infants Church-Membership and Baptisme CHAP. V. Wherein the Baptisme of believers is proved to be the only Baptisme from the New-testament-dispensation so differing from that of the old THe Old Testament Church Fifthly from the new Testament Dispensation we find was national consisting of the Natural and Fleshly Seed of Abraham Therefore were Infants by the Ordinance of Circumcision added thereto Wherein they had a worldly Sanctuary Carnal Ordinances a Temporary Priesthood and multitude of Ceremonies The New-testament-church was by Christs appointment to be a separated people out of the Nations consisting only of the Spiritual Seed of Abraham and therefore believers upon profession of Faith by the Ordinance of Baptisme were added thereto Acts 2.31 1 Cor. 12.13 Wherein aâ— in the Spiritual house the true Tabernacle they partake of Spiritual Ordinances in Communion of Spiritual Members And by an unchangeable Priesthood do offer Spiritual Sacrifices and Worship God as true Wroshippers in Spirit and Truth And therefore upon this change you have John Baptist discharging that Priviledge of Abrahams natural Seed that admitted into the old Church from any such Rite in the new Mat. 3.9 c. telling them in express terms That now in Gospel dayes they must not say within themselves That they have Abraham for their Father viz. That they are the Children of a godly Parent No that which mâ—ght have served turn under Moses will not a vail nor must not be admitted now under Christ Nothing now but fruits meet for Repentance give right to the Bapâ—isme of Repentance and nothing short of the Spirits birth can orderly admit to Water-birth and Spiritual Ordinances And the Genuine Reason Christ himself gave to that Doctor in Israel though yet it seems ignorant of the Mystery of the new birth which only gives the right of admission into the New testament church Because saith he that which is born of the flesh is but flesh Regeneration being not entailed to Generation To which purpose therefore Dr. Owen Dr. Owen very excellently in his Catechisme about Government p. 106. Our Lord Jesus Christ hath laid down saith he as an Everlasting Rule that unless a man be born again he cannot enter into the Kingdom of God John 3.3 Requiring Regeneration as an indispensible condition in a Member of his Church a Subject of his Kingdom for his Temple is now to be built of Living Stones 1 Pet. 2.5 Men Spiritually and savingly quickned from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God Eph. 2 21 22 1 Cor. 3.16 2 Cor. 6.16 Which receiving Vital supplies from Christ its Head increaseth in faith and holiness edifying it self in love Thus far the Doctor Under the Law Ceremony Shadow Letter and Carnal Seed suited to Carnal Ordinances But when the substance and Spirit was come under the Gospel then only a spiritual Seed as most meet and suitable must attend the spiritual Worship and spiritual Ordinances Dr. Tayl. And herein doth Dr. Taylor very well accomodate this Truth P. 242. They saith he that baptize Children make Baptisme to be wholly an outward Duty a Work of the Law a Carnal Ordinance it makes us adhere to the Letter without regard of the Spirit to be satisfyed with Shadows to return to Bondage to relinquish the mysteriousness the substance and spirituality of the Gospel which Argument is of sâ— much the more consideration becausâ— under the Spiritual Covenant or thâ— Gospel of Grace if the Mystery goâ—â— not before the Symbol which doeâ— when the Symbols are consignations oâ— Grace as the Sacraments are yet iâ— always accompanies it but never followâ— in order of time And this is cleâ— in the perpetual Analogy of Holy Scripture CHAP. VI. Wherein Believers Baptisme is confirmed to be the only true Baptisme from the constitution of the Primitive Churches who were formed not of Ignorant Babes but of professing Men and Women that upon Baptisme were joyned together to observe all the Ordinances of Christ which is also further evidenced by the Dedications of the Epistles to the Churches as well as Contents of the same THe Truth whereof appears not only from the Order directed unto in Christs Commission 6. From the constitution of the Primitive Churches which as already observed requires that men be first taught in the Faith 2. That then they be baptized into the Faith And then thirdly that they be edified or taught in the Faith viz. in the place of teaching the Church or School of Christ The contemning which Order as Mr. Baxter saith is to contemn all Rules of Order Sect. 1 But also from the pattern and example the Apostles gave in observation of the aforesaid direction in planting the New Testament Churches we read of As first the Church of Jerusalem Jerusalem Acts 2.41 42. Then they that gladly received his Word were baptized and the same day there were added to them 3000. Souls The them that they were added to appear to be the Baptized Disciples mentioned Acts. 1.15 21 22. And so they continued in the Apostles Doctrine fellowship breaking of Bread and Prayers Where you have the order fully observed 1. Receiving or believing the Word 2. Baptizing 3. Church fellowship in Doctrine breaking Bread and Prayer And so in like manner you will find the self-same order was observed in all the Churches As Secondly The Church of Samaria Samaria Acts 8.12 Where it is said that when the Samaritans believed Philp Preaching the things concerning the Kingdom of God and the name of Jesus they were baptized both Men and Women but not a Word of Children Thirdly The Church at Cesarea Cesarea Acts 10 47 48.
Children And the third that you Preach to the Saxons as I have iâ— hâ—â—â—â—ed you And all the other debate I shall sâ—ffer you to amend and reform amongst your selves but saith he they would not thereof To whom then Austin spake and said That if they would not take Peace with their Brethren they should receive War with their Enemies And if they disdained to Preach with them the way of Life to the English Nation they should suffer by their hands the revenge of Death and which Austin accomplisheth accordingly by bringing the Saxons upon them to their utter ruine as you will hear afterwards at large And thereupon saith Fabian That Faith that had endured in Britain for near 400 years became near eâ—tiâ—â—â— through all the Land And that the Churches in Britain did oppose the baptizing of Infants and assert and practice that of Believers is farther manifest by these following Arguments 1. Because as you 'l find in the Historâ— that they received the Scriptures thâ— Câ—â—istiaâ— Faith Doctrine and Discipline from the Apostles and Aâ—â—â—tick Churches who had no such thinges the baptizing of Infants amongst them as you have largely heard 2. Because it appears they so fully prâ—â—ed and faithfully adhered to the Scriptures both for Doctrine and Discipline wherein no such thing is to be found as also you have understood and as is confest 3. Because they did so vehemently reject Humane Traditions in the Worship of God especially all Romish Innovations Rites and Ceremonies this 〈◊〉 before undeniably appearing to couâ—e from Romes Ordination and Imposition 4. Because Constantine the Great the Son of Constance and the famous Helena both eminent Christians born in Britain in the year 305. was not baptized till he was aged as before a clear proof that the Christians in Britain in those days did not baptize their Children 5. Because of the Correspondency and Vnity that were betwixt the French Christians after called the Waldenses and them who had Colledges like them communicated in the Ministry with them both in preaching and baptizing viz. Germanus and Lupuâ— two famous French Men sent for to help against the Pelagian Herisie who were not only usefull and serviceable to suppress that error but were Instrumental to convert many and did Baptiâ—e great Multitudes amongst them upon confession of Faith in the River Allin near Chester And lastly another Argument why they did not baptize Children in Britain because Austin himself the Romish Emissary was himself so raw and ignorant in the Rite when he came best into Britain as appears by that Question which he amongst others writ from thence to Pope Gregory to be resolved in viz. how long the baptizing of a Child might be deferr'd there being no danger of death in his 10th Interogatory Ex decreto Greg. 1. Lib. Concil Thâ—â— 2. The Witness born by the Waldenses 4. Waldenses THe next we shall produce is the most eminent Testimony that was born by the Waldenses those French Christians who are so very famous in Story for the defence of the Gospel against Antichristian Usurpations that the learned Vsher in his Book of the state and succession of the Christiâ—â— Church doth trace its succession through them in a distinction from and opposition to that of the Papacy the Romish Church and who amongst other of Christs Ordinances that they defended and witnessed too to death and banishment and bonds that of Baptizing Believers in opposition to that of Infants was you 'l find by plentifull Evidence none of the least Leaving the History of this famous People as to the Names they are known by in Story their Original Growth Excellency and Suffering till the Conclusion we proceed to demonstrate to you what witness they gave unto this great truth in the â—articulars following viz. 1. In their publick Confession of â—aith 2. In the particular Witness that some of their principal men bare thereto 3. In the more general Witness born by the Body of the People as appears by Decrees of Councils the Decretal Pâ—â—stlâ—â— and General Edicts given forth against the whole Party for the 〈◊〉 4. In the Footsteps that we find thereof in the several Countries where they have heretofore Imprinted the same The first is the Witness we find hereof in their publick Confessions of Faith viz. 1. In their Confessions of Faith P. Perin IN their Ancient Confession of Faith bearing Date 1120. Article 1â—â— They say we acknowledge no other Sacraments but Baptisme and the Supper of the Lord P. Perin 87. And in Article 28. of another Confession That God doth not only instruâ—â— us by his word but has also Ordaineâ— certain Sacraments to be joyned with it as a means to unite us unto and to make us partakers of his benefits and that there are only two of them belonging in Common to all the Members of the Chuâ—ch under the New Testament viz. Baptisme and the Supper of the Lord Morland 1. B. Ch. 4. 67. And in another very Ancient Confession of Faith Article 7. We do believe that in the Sacrament of Baptisme Water is the Visible and External Sign which reprâ—sents unto us that which by the Invisible virtue of God operating is within 〈◊〉 viz. The Renovation of the Spirit 〈◊〉 the mortification of our Members in 〈◊〉 Christ by which also we are received into the holy Congregation of the 〈◊〉 of God there protesting and declaring openly our Faith and amendment 〈◊〉 Life P. Perin P. 89. Vignier Vignier in his Ecclesiastical History 〈◊〉 They expreslâ— declare to receive 〈◊〉 Canon of the Old and New Testaâ—ent and to reject all Doctrines which â—re not their foundations in it or are 〈◊〉 any thing contrary unto it Therefore all the Traditions and Ceremonies of the Church of Rome they condemn and aboâ—inate saying she is a Den of Thieves â—â—d the Apocaliptical Harlot Usher P. 374. And in their Ancient Confession Article 11d We esteem for an abomination and as Antichristian all Humane Inventions as a trouble and prejudice to the liberty of the Spirit and in their Ancient Catechisme you have these further Principles about Tradition and Humane Inventions as you find them in P. Perin de Doct. de Vaud Liv. 1. 168 169. When Humane Traditions are observed for Gods Ordinances then is he worshiped in vain as the Prophet 〈◊〉 affirmeth Ch. 19. And our Saviâ—â—â— himself alledgeth Mat. 19. And whiâ—â— done when Grace is attributed on the Bâ—â—â—â—â—â—al Ceremonies and Persons enjoyned to partake of Sacraments withâ—â—â— Faith and Truth But the Lord chargeth his to take heâ—â— of such false Prophets to separate avoid and withdraw from them Mat. 16 â—â— to the 23. Psal 26.5 2 Cor. 6 1â— 2 Thes Rev. 18. And In their Ancient Treatise concernâ—â—â— Antichrist Writ 1120. They say thâ—◠〈◊〉 attributes the Regeneration of the 〈◊〉 Spirit unto the â—â—ad outward wâ—â— Baptizing Children into their Faith 〈◊〉 teaching that thereby Baptisme and Râ—generation must be had grounding theâ—â—in all his Christianity which
what purpose is this coming forth in a point so controversal at this juncture where there is more need of Healing than Dividing Subjects To which I reply Answer That if Paul useth so powerful an Argument from one Baptism Eph. 4. to press Vnion and Peace then if there hath been another Baptism set on foot in opposition to it that must needs be a Make-bate with a witness it being no less than an Error in a Foundation Nay that which doth assert two Foundations and two Principles And if so Then what more hopeful Endeavours can there be put forth to effect Peace than to discover remove such a Rock of offence by Delivering from the false and Recovering to the true and one Baptism which doth not only heal the Division betwixt the Baptist and Poedobaptist but the Poedobaptists amongst themselves who are as you have heard at so great odds in the point and so sollicitous as Mr. Baxter tells us in a Practical of such Concernment Without which there being such an Error in the Principle such a Foundation of Antichrist held fast all Exhortations to Vnion viz. in Church-fellowship and Communion will signifie little Therefore let the cause be removed the bone of contention taken away the peaceable effects necessarily follow A faithful Pleading and Pressing whereof is the upright design of this Vndertaking and is therefore with the more Faith and Confidence recommended to the Blessing of God and to the Hearts and Consciences of all Sincere Vpright Ones that desire to keep the Commandments of God and the Testimony of Jesus Christ With this earnest Desire and Expectation that the Candid Ingenuous Reader however contrary-minded will overlook what of frailty and weakness he may take notice of which may be too much and eye principally the Design Drift and Scope thereof And that if by the multitude of Quotations through so antient a track he finds any particular mistake misquotation or misapplication that he will not so dwell or insist upon it to reject the Truth of all the rest that are full and clear without exception which is the way that Carpers and Sophisters take and the method that Papists have all along taken in Reply to our Protestant-Writers Though this withal I can assure you that I have not willingly given any such occasion But have either transcribed the Authorities from their own Works or from some Authentick Writers that have so done and especially from the Magdiburgensian History so much esteemed amongst the Protestants and whereof I shall be accountable to any judicious Enquirer that may doubt the truth hereof Though by the the way it must be remembred That all Humane Authority urged from Antiquity is at best but Argumentum ad Hominem It being Scripture-Authority only that is of Divine force and as coming from God can oblige the Conscience Therefore if you will but please before you make up your Judgment and pass the Definitive Sentence to read the whole and laying all parts together weigh them with an impartial mind in the Ballance of the Sanctuary you will find I doubt not That as no Ordinance of Jesus Christ is more fully and clearly asserted from the Scripture founded with greater Wisdom and Righteousness or of more excellent Use to the Church than that of Believers Baptism however it hath been contemned nick-named and reproached So no Invention of Man or Innovation of Antichrist hath been more pernicious either to the Church or World or founded upon less of Reason Righteousness and Truth than that of Sprinkling Infants though it hath so long and so currently past for Christs Ordinance of Baptism Lastly If any shall be offended at this Witness though thus made good by a seven-fold Demonstration twice told Let thâ—m know that the Providence of God hath so ordered as they 'l find herein that they cannot oppose it without opposing and contradicting themselves there being scarce one Argument in the whole Book that is not substiantially confirmed by some eminent men of their own Amongst several Mistakes committed by the Press the Reader is desired to correct these following some whereof alter the sense viz. PAge 29. Line 15. Read or Church P. 30. l. 18. r. and respective l. 19. none for man l. 22. r. Body of Christ P. 50. l. 2. r. of Infants Bapt. P. 72. l. 4. r. by for tâ— P. 86. l. 14. r. that P. 94. l. 24. r. uncapable P. 129. l. 19. r. the name P. 134. dele rather P. 145. l. 17. r. new Garment P. 151. l. 4. r. for P. 152. l. 23. r. know that P. 191. l. 22. r. intail P. 229. l. 8. r. Generations p. 271. l. 12. r. them P. 276. l. 16. r. conform to P 285. l. 15. r. Lanifrank P. 287. l. 18. dele for P. 296. l. 18. r. Manichean P. 307. l. 12. r. â—ppositions In the Postscript p. 41. l. 13. r. contemptious traducing p. 50. l. 1. dele which p. 51. l. 19. by the Church The Contents of the whole The Book consists of Two Parts the first proving Believers The second disproving Infants Baptism under these two Heads 1. That the Baptising of Believers is only to be esteemed Christs Ordinance of Baptisme 2. That the Baptising of Infants is no Ordinance of Jesus Christ The first whereof is proved in seven Chapters viz. 1. From Christs positive Institution and Commission commanding it P. 1. 2. From the Apostolical Doctrines and Precepts teaching it p. 6. 3. From the Examples of Primitive Saints practising it p. 9. 4. From the Spiritual Ends in the Ordinance enjoyning it p. 15. 5. From the New-Testament-Dispensation requiring it p. 35. 6. From the Constitution of all the Primitive Churches confirming it p. 39. 7. From the Testimonies of Learned Men in all Ages since Christ witnessing to it p. 55. The second is also made good in seven Chapters more viz. 1. From the Scriptures total Silence as to any Precept or Practice to warrant it p. 97. 2. From the Silence of Antiquity it self as to any practice of it for 300 years or the imposing of it for at least till 400 years after Christ p. 107. 3. From the erroneous Grounds both as to fabulous Traditions and mistaken Scriptures pretended for it p. 151. 4. From the Change and Alteration of the Rite and Ceremony it self of Dipping the whole Man into Sprinkling a little Water on the Head or Face p. 232. 5. From the Nullity and utter Insignificancy of it as to any Gospel-Ordinance p. 253. 6. From the Absurdities and Contradictions of it p. 261 7. From the eminent witness born against it all along p. 269. The Examination of the Stories about Thomas Munzer and John a Leyden p. 318. With the History of the Antiquity of the Christianity of the Antient Britains and Waldenses And a Postscript in Answer to Mr. Bunyan Believers Baptisme Proved CHAP. I. Wherein the Baptism of Believers is proved to be the only true Baptism I. From Christ's positive Commission from Christs positive
Institution and Commission viz. MATT. 28.18 19. ANd Iesus spake unto the Disciples saying All Power is given to me in Heaven Earth Go ye therefore and teach all Nations Baptizing them in the name of the Father and of the Son and of the Holy-Ghost Teaching them to observe all things that I have commanded you and lo I am with you alwayes unto the end of the world With Mark 16.16 And he said unto them Go Ye into all the World and Preach the Gospel to every Creature He that believeth and is Baptized shall be saved but he that believeth not shall be damned Where we have have this plain order of Christ laid down First That men should be taught the Doctrine of Faith And Secondly Being so taught they should be Baptized And thirdly That they should in his School or Church whereof they are then made Members be instructed in every thing else they ought to learn Baxter Which Method Mr. Bauter himself doth fully acknowledge in his Book called The Second Disputation of right to Sacraments P. 149 150. in his 16th Argument where he hath these Words viz. This saith he speaking of the Commission of Christ â—o his Disciples is not like some occasional mention of Baptism but it is the very Commission it self of Christ to his Disciples for Preaching and Baptizing and purposely expresseth their several Works in their several places and Orders Their First task is to make Diâ—ciples which are by Mark called Believers The Second work is to Baptize them whereto is annexed the Promise of their Salvation The Third work is â—o teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn all Rules of Order for where can we expect to find it if not here I profess my Conscience is fully satisfied from this Text that it is one sort of Faith even saying that must go before Baptisme the Profession whereof the Minister must expect But is it possible that an Ignorant Babe can observe this Order and answer this expectation of which saith he see what is to this purpose before cited by Calvin and Piscator which he also mentions P. 85. viz. Calvin Calvin upon Mat. 3.6 saith Therefore that men may rightly offer themselves to Baptism Confession of sins is required otherwise the whole Action would be nothing else but sport Piscator Piscator upon Mark 1.4 saith It is called the Baptism of Repentance for Remission of sins because John Preached the Remission of sins to the Penitent Believers Which Quotations of Mr. Baxters both here and hereafter fetcht from that his second disputation c. I desire the Reader to take notice I transcribe out of Mr. Tombe's Book called Felâ— de se thâ—t of Mr. Baxter being not not at hand nor easily to be come by in which Book Mr. Tombes very judiciously returns Mr. Baxters 20. Arguments he wrote against Mr. Blake upon himself as naturally opposing Infants Baptism And which I conclude were faithfully recited and would hope convincingly improved because Mr. Baxter hath never contradicted them that I have heard nor given the least reply thereto as his Bookseller informeth Mr. Perk. Mr. Perkins in concurrence herewith upon these words Teaching all Nations Baptizing them saith I explain the terms thus mark first of all it is said Teach them that is Make them my Disciples by calling them to believe and to repent Here we are to consider the Order which God observes in making with men a Covenant in Baptisme First of all he calls them by his Word and commands them to believe and to repent Then in the second place God makes his promise of Mercy and Forgiveness And Thirdly He Seals his promise by Baptisme They that know not nor consider this Order which God used in Covenanting with tâ—em in â—aptisme deal preposterously oversliping the Commandment of Repenting and Believing And this saith he is the cause of so much profaneness in the world Paraeus Paraeus also upon Mat. 3.5 shews That the Order was that Confession as a Testimony of true Repentance goe first and then Baptisme for Remission of sins afterwards But how possible it is for an Ignorant Babe or any but men of Knowledge to answer this Rule and Order in Christs Commission is left to common sence to determine And whether they that assert another Order viz. of Baptizing first and then teaching and expecting Repentance and Faith after which is the case of all Children do not contradict this and hold out thereby a necessity of some other Commission to justifie such a practice CHAP. II. Wherein the Baptizing of Believers is proved to be the only Baptism from the Apostles Doctrine teaching the same ACTS 2.37 II. From the Apostles Doctrine ANd when they heard this they were pricked at the Heart and said unto Peter and the rest of the Apostles Men and Brethren what shall we do Then Peter said unto them Repent and be baptizâ—d every one of you in the name of Jesus Christ for the Remission of sins and you shall receive the gift of the Holy Ghost Acts 8.36 37. And the Eunuch said See here is Water what doth hinder me to be baptized And Philip said unto him If thou believest with all thy Heart thou mayst Acts 10.42 And he commanded us to preach unto the people to testifie That it is he which was ordained of God to be Judge of quick and dead To him gave all the Prophets witness that through his name whosoever believeth in him shall receive Remission of sins while Peter spake these words the Holy Ghost fell on all them which heard the Word c. Then said Peter 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 Acts 16.29 And the Keeper of the Prison fell down before Paul and Silas and said Sirs What must I do to be savd and the said Believe on the Lord Iesus Christ and thou shalt be saved and thy House And he accordingly believing in God and his House as it is said v. 34. were baptized he and all his straight way To which may be added the Apostolical Order in laying down the Principles of the Doctrine of Christ viz. First Repentance from dead works Secondly Faith towards God Thirdly ly The Doctrine of Baptismes Heb. 6.12 Bede Bede saith That men were first to be instructed unto the Knowledge of the Truth then to be baptized as Christ hath taught because without Faith it was impossible to please God Magdeb Cent. 8. p. 220. Erasmus Erasmus in his Paraphrase upon 28. Math. observeth That the Apostles were commanded first to teach and then to Baptize The Jews were brought by Ceremonies to the Knowledge of the Truth but Christians must learn first So that doth it not from hence necessarily follow that if the Apostles only taught that persons should
Cent. 3. Cap. 2. p. 6. We doubt not to affirm That the Churches of the Island of Britain did also remain in this Age. Balaeus Balaeus Cent 1. fol. 37. saith That the British Churches received the Nicen Confession of Faith against the Arians whence it was that Basil Chrysostome and others of the Greek Fathers make such frequent and great mention of the British Isles their reception of the Gospel and the Divine sense they had of the Power thereof ☜ that their Churches also were exactly constituted according to Christs pattern Jeffry of Monmouth in his Book Jeffr. of Monmou de Britanorum Gestis Lib. 8. c. 4. tells us That in the Countrey of the Britains Christianity flourished which never decayed even from the Apostles Time amongst whom saith he was the preaching of the Gospel sincere Doctrine and living Faith and such Form of Worship as was delivered to the Christian Churches by the Apostles themselves and that they even to Death it self withstood the Romish Râ—tes and Ceremonies and that about the Year 448 the English Saxons began to possess Britany and that about 593 they having made a compleat Conquest of the Britains began to settle their Heptarchy That in 596 Gregory Bishop of Rome sent Austin the Monck into England to bring the Saxons into a Conformity to the Church of Rome For as long as the British Churches possessed the Countrey they kept themselves sound in the Faith and pure in the Worship Order and Discipline of Christ as it was delivered to them from the Apostles or their Evangelists That they were great Opposers of the Church of Rome the antient Barde Taliessyence Taliessyence in his Welsh Verses recorded by Bede and translated by Fuller in his Ecclesiastical History 1. Book doth testifie viz. Wo be to the Priest yborne That will not cleanly weed his Corne And preach his Flock among Wo be to that Shepherd I say That will not watch his Fold alway As to his Office doth belong Wo be to him that doth not keep From Romish Wolves his Sheep With Staff and Weapon strong That about the begining of the Seventh Century Austin endeavoured to reduce the Britains as well as the Saxons to a Conformity with the Church of Rome at which time the old Britains were principally in Wales where Bangor on the North and Care-Leon on the South were the two principal Seats both for Learning and Religion In Bangor was a Colledg containing 2100 Christians who dedicated themselves to the Lord to serve him in the Ministry as they became capable To whom was attributed the Name of the Monks of Bangor Yet did they no waies accord with the Popish Monks of that or the following Age For they were not reduced to any Ecclesiastical Order but were for the most part Lay-men who laboured with their Hands married and followed their Callings only some of them whose Spirits the Lord fiâ—ted and inclined to his more immediate Service devoted themselves to the study of the Scriptures and other holy Exercises in order to the work of the Ministry Who sent forth many useful Instruments Fuller Lib. 1. p. 40. Balaeus Cent. 1. c. 70. Many of whom Austin got to a Councel he kept about Worcester-shire where he propounded to them the embracing the Romish Rites and to join with him in Preaching and Administring in their way which they refused Then as Rob. Fabian Fabian in his 5th Part c. 119. fol. 125. tells us He said to them Since you will not assent to my Hests generally assent you to me specially in three things The First in your keeping Easter D◠〈◊〉 Form and Time as it is ordered The Second That you give Christendome to Children And the Third That you Preach to the Saxons as I have exhorted you And all the other debate I shall suffer you to amend and reform amongst your selves But saith he they would not thereof To whom then Austin said That if they would not take peace with their Brethren They should receive war with their Enemies And if they disdained to preach with them the way of Life to the English Nation they should suffer by their hands the revenge of Death And which Austin accomplishod accorddingly by bringing the Saxons upon them to their utter ruine And thereupon saith Fabian that Faith that had endured in Britain for near 400 Years became near extinct throughout the Land An account of the Destruction of that famous Monastery of Bangor and those worthy Christians inhabiting the same you have thus briefly from Humphrey Lloyd Humph. Lloyd the learned Welch Antiquary in his Breviary of Britain p. 70 71. as followeth In Denby Shire saith he near the Castle of Holt is seen the Rubbish and Reliques of the Monastery of Bangor while the glory of the Britains flourished In the same were 2100 Monks very well ordered and learned divided into seven parts dayly serving God amongst whom those that were simple and unlearned by their handy labour provided Meat and Drink and Apparel for the Learned and such as applied themselves to their studies and if any thing was remaining they divided it unto the Poor That place sent forth saith he many hundred of excellently well-learned Men amongst whom it also vomited forth to the World Pelagius And afterwards by the Envy and Malice of Austin that arrogant Monck and the most cruel execution of his Minister Ethelfred Those worthy Men were destroyed the whole House from the very Foundation together with their Library more precious than Gold was razed down and demolished by fire and sword And hence it is manifest that this bloody Massacres of those glorioas Witnesses of Christ did arise from their Christian Courage and Zeal against those Antichristian impositions of the Romish Church The History of Christianity amongst the Antient Waldenses Of the Wâ—â—â—â—â—ses THe other Historical Account we are to give you is that of the Waldenses that eminent and famous Christian People who have not only given so large a Testimony to the truth before treated but by the Learned Vsher and many of our Protestant-Writers are owned to have been the true Church and from whom the Protestants do derive in Opposition to the Papacy Concerning whom the better to preserve the savour of their precious Memory We shall observe in their Story this following Method viz. 1. Give you an account of their several Names they are known by in History 2. Their Original and Antiquity 3. Their excellent and worthy Conversations as testified by their greatest Enemies 4. The Progress and Success of the Gospel in their hands aâ—d the Methods thereof 5. Their 〈◊〉 it 〈◊〉 W tness against and great Sufferings under Antichrist as I have collected them out of the best Historians both of their own and others Though as to their own Records as Perin and Morland inform us the Papists have used no small industry to raze and obliterate as they have had the opportunity though in spite of their utmost malice