further owned That there is a necessity for scripture-Scripture-Authority to warrant every Ordinance and Practice in Divine Worship viz. Luther Luther upon Gal. 1.9 saith There ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the holy Scriptures let other Teachers and Hearers with their Doctrines be accursed Calvin Calvin Lib 4. Inst Cap. 8. Serm. 8. Let this be a firm Axiom saith he That nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is first contained in the Law and the Prophets and after in the Apostolical Writings Basil Basil in his Sermon de Fide saith That it would be an Argument of Infidelity and a most certain sign of pride if any man should reject things written and should introduce things not written Austin Austin himself saith Detrabe Verbum quid est Aqua nisi Aqua Take away the Word what is the Water but plâ—â—n Water If the Word of Institutiâ—â— be wanting what doth the Element of Water signifie Theophilact Theophil Lib. 2. Paschal It is saith he the part of a Diabolical Spirit to think any thing Divine without the Authority of the holy Scripâ—ures Tertul. Tertu Contra Hermog I do adore saith he the fulness of the Scripture Let Hermogines shew that it is written if it be not written Let him fear the wee destined to those who add or detract And Mr. Ball Mr. Ball. very excellently to to this purpose in his Answer to the New-England Elders p. 38 39. saying We must for every Ordinance look to the Institution and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own good pleasure and it is our parts to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he hath taught us The sixth Article of the Churh of England The sixth Article of the Church of England saith very fully to this Point That the Holy Scriptures do contain all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required by any man that it should be believed as an Article of Faith or be thought requisite and necessary to Salvation We shall conclude this Chapter with that notable Observation that Bellarmine makes in the Case upon the Anabaptists calling for plain Scripture-proof for the Baptising of Infants from them who so exactly require it from others and will not in any other case admit the omission thereof in his Book De Bapt. Lib. 1. Bellarm. c. 8. where he saith That though the Argument of the Anabaptists from defect of Command or Example have great force against the Lutherans forasmuch as they use that Principle every where viz. That the Rite which is not in Scripture having no Command or Example there is to be rejected Yet is it of no force against Catholicks who conclude that Apostolical Tradition is of no less Authority with us than the Scripture for the Apostl's speak with the same Spirit with which they did write But that this of baptising of Infants is an Apostolical Tradition we know whence we know the Apostolick Scripture to be the Apostolick Scripture viz. from the Testimonies of the Antient Church Objection The Objection that is usually brought under this Head is That there is no express Command or Example for Womens receiving the Lord's Supper yet who doubts of a good ground from consequential Scripture for their so doing Answer In Answer whereto you 'l find there is both Example and Command for the Practice viz. 1. From Example Acts 1.14 where we read that Mary and other Women were gathered together and that these Women together with the rest of the Disciples were all together in one place and continued stedfastly in the Apostl's Doctrine and Fellowship and breaking of Bread and Prayers Chap. 2.42 44. it being expresly said That all that believed were together 2. It appears from command 1 Cor. 11.28 Let a man examine himself and so let him eat the Greek word signifieth a Man or a Woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the Common Gender as appears 1 Tim. 2.4 5. There is one Mediator betwixt God and Man and Woman there is the same word used Gal. 3.28 There is neither Male nor Femâ—le but ye are all one in Christ Let but as good proof appear for Infants Baptism and it shall suffice CHAP. II. Wherein by an Historical Account of Infants Baptism in its Rise and Establishment viz. when by whom and to what ends instituted it doth appear that there was no authentick Practice thereof for 300 nor any humane Aâ—thority enjoyning it till 400 years after Christ Together with an account also of its growth and how and by what lying Authorities it was with many superstitious Rites founded upon Apostolical Tradition with the impious and ridiculous fooleries added to it in every Age. FRom the learned Authorities before given we have gained thus much That as there was no Precept in Scripture for the baptizing of Infants so neither was there the least Practice to be found thereof in the Apostl's dayes as was so ingenuously before confessed by the Magdiburgenses Luther Calvin Erasmus Rogers c. Secondly That the approved Practice and known Custom of the Primitive Church was to baptize the Adult as all Ages acknowledge and only they at least for the first Ages as so fully attested by Eusebius Beatus Rhenanus Lud. Vives Bullinger Haimo the Neocaesarian Councel c. Thirdly That not only the Children of Pagans were as the Catachumens to be instructed and taught in the Faith in order to their Baptism but the Children of the Christians also as those famous Instances given from the Fourth Century by Field Naucler Daille Grotius Walafrid Strabo Taylor and others Fourthly The next thing we shall make appear is that as there was no Scripture-Authority to inforce it so there was no Humane-Authority to enjoyn it till above 400 years after Christ though to justifie that injunction Apostolical-Tradition to supply the want of Scripture-Institution was pretended whereof you have by the way this following account out of the three first Centuries CENT I. The first and most antient pretended Authority that hath been urged to prove Infants Baptism to be an Apostostolical Tradition The first pretended prooff for Apostolical Tradition is Dionisius the Areopagite is that of Dionysius the Areopagite Paul's Convert at Athens who flourished as is supposed about the 70th year of this Century Who as the Story tells us after his converse with Paul was sent by Clement Bishop of Rome to preach the Gospel in the West with Saturninus Lucianus Rusticus and others and that his Lot was
Elder when they learn when they are taught why they come let them be made Christians when they can know Christ Secondly From the weightiness of the Ordinance which ought not to be trifled with For saith he they that do understand the weight of Baptisme will rather fear the attaining it then the deferring it Thirdly From the sinfulness of such a Practice So rashly saith he to give such Holy things to Dogs and to cast such Pearls before Swine and so headily to partake of other mens sins Fourthly From the absurdity of it To refuse to commit Earthly and Secular things to their trust by reason of their incapacity and yet to commit to and intrust them with Heavenly and Spiritual things Fifthly From the folly of exposing of Witnesses Who by death may not only frustrate their Promises but be disappointed through the evil disposition of them they so largely undertake for Mag. Cen. 3. c 6. 125. Sixthly From the consideration that the Adult were the only proper Subjects of Baptisme because saith he Fasting Confession Prayer Profession Renouncing the Devill and 〈◊〉 Works is called for from them Coron Mil. 124. The Witness Born by the Donatists THe second we shall mention is the Witness that the Novations and Donatists gave against it 2. Novations Donatists Austin as Austins 3. and 4. Books against the Donatists doth demonstrate wherein he manageth the Argument for Infants Baptisme against them with great zeal enforcing it by several Arguments but especially from Apostolical Tradition and cursing with great bitterness they that should not embrace it And therefore Osiander Osiander in his Epit. Gen. 16. P. 175. saith That our modern Anabaptists were the same with the Donatists of old And Fuller Fuller in his Ecclesiastical History l. 5. p. 229. saith That the Anabaptists are the Donatists new dipt And in farther Confirmation thereof Pope Innocent I. the first Institutor and Imposer of Infants Baptisme did banish thâ—â— People called Cathâ—ri out of Rome as Socrates Socrates l. 7. c. 9. We put the Donatists and Novations together because they did so well agree in Principle Cryspin as Cryspins French Hist P. 17. out of Albaspinaus upon Optat. Milevitanus Observat 20. telleth us saying That they hold together in the following things viz. First For purity of Church Members by offering that 〈◊〉 ought to be admitted into Churches but such as were visibly true Believers and reâ—â— Saints Secondly For the purity of Church-Discipline as the Application of Church Censures and keeping out such as had Apostatised or scandalously sinned Thirdly They both agreed in asserting the Power Rights and Priviledges of particular Churches against Antichristian incroachments of Presbiters Bishops and Synods Fourthly That they baptized again those whose first Baptisme they had ground to doubt Eckbert Eckbertus and Emericus two great opposers of the Waldenses for denying Baptisme to Children as afterwards you 'l find do assert That the new Cathari or Puritans which they called the Waldenses do conform to the Doctrine and manners of the old Cathari viz. the Nâ—vations And Paul Perin Perin in hâ—s History of the Waldenses tells us That the Fratricelli or little Brethren another name given to the Waldenses were time out of mind in Italy and Dalmatia and were the Offspring of the Novations persecuted and driven from Rome about 400. and why for their purity in Communion were also called Cathari And as for Cassanders Reason in his Epistle to the D. of Cleve why the Donatists did not disown Infants Baptisme mentioned also by Mr. Gâ—bbâ—t I conceive hath no weight at all in it viz. because the 6 Council of Carthage decreed That all that returned from the Dâ—natâ—â—â—s should be received â—â—to the Catholick Church without Rebaptisation thâ—â—gh â—aptized in Infancy which is bâ—◠〈◊〉 supposition at â—â—st that they might be baptized in Infancy oâ— they might not and câ—â— signifie nothing against all the former Evideâ—â—â—â— â—bjeâ—â—s But the Nâ—vations and Doâ—â—â—isâ—s were by Popes and Councels adjudged and dealt with as Hereticks Answ So were the Waldenses as you 'l hear none more and so have â—een the Christians in all aâ—es therefore all that have heen so Censured ought not so to be esteemed Paul himself tells us That in the way they called Heresie so worshiped be the God of his Fathers And indeed what part of the purest Gospel way and worship has escaped this Censure Neither doth is follow if Christians should erre or mistake themselves in some things that therefore they must be rejected as Hereticks in others I could enumerate several gross errors and mistakes of Austin himself their great opposer as they are â—â—corded amongst his Navi mâ—st be therefore be esteemed 〈◊〉 Heretick But as to the Novaâ—â—us and Dâ—natists so much one in principle and praâ—tiâ—e however adjudged by Popes and Councils I 〈◊〉 find they 〈◊〉 other then a very Holy Peoplâ— â—â—â—â—cially the Novations whose great Crime was that they prest after purity in worship and to separate 〈◊〉 you have heard from Antichristian defilement therefore called Puritans or Cathari concerning whom Socrates Scholastious speaks so honourably and so largely vindicates from the Calumnies cast upon them defending them to be a holy zealous sincere faithfull People The Witness born by the Ancient Britains THe next we shall mention 3. Britains is that witness we find born by the Old Britains of whose Antiquity and Purity in Christianity you have a more particular account in the following History who having as you will find received the Christian Doctrine and Worship from the Apostles time did entirely keep thereto cleaving to the Scriptures utterly renouncing all Romish Traditions and Superstitions especially the Remains of them that after the Roman and Saxon invasions inhabited Wales to whom Austin the Monk the â—â—gate of Pope Gregory about the year 604. did address in two Assemblies that he procured upon the Borders of Wales to engage them as he had done many of the Saxons to embrace the Romish Rites especially in Christening Children and keeping Easter But in as much as they utterly refused to be seduced by him therein he not only threatned their ruine but accomplished the same in a short time after Concerning which Mr. Fox Fox in his Martyrology P. 153 154. 1. Part tells us That Austin having charged them to Preach with him to the English and that they should among themselves form certain Rites and Vsages in theer Church especially for keeping their Easter Tide and Baptizing after the manner of Rome and for which he quotes Bede Polichron Huntingdon Jornalenses and Jeff Monmouth and Fabian Fabian 5. Part Ch. 119. c. Fabian expresseth himself thus Fol. 125. Part 5. viz. Then he said to them since you will not assent to my Hosts generally assent you to me especially in that things The first is that you keep Easter iâ— dâ—â— form and time as it is Ordained The second that you give Christendome tâ—
appear substantial Arguments for the Baptists and full and clear Evidence against themselves for is not the Commission it self fully owned the Order of it and Practice upon it viz. That Persons ought first to be taught in the faith before they are to be baptized into the same and that none in the Apostles times and for some Ages after were otherwise baptized and that it is ridiculous yea prophane for any otherwise to practice and that there was neither Precept nor Example for the baptizing of Infants who as confest are so capable either of themselves or any for them to answer the great ends thereof but owned to be a practice taken up and enjoyned several Ages after as many of the forecited Pedobaptists both Papists and Protestants have confessed and will more fully and particularly appear in the next part And what is or can be said more by the Baptists themselves in confirmation of of their way and Practice Thus we have dispatcht the first part and may it not now be recommended to the Conscience of the impartial unprejudiced Reader whether this first assertion viz That Believers Baptisme is only to be esteemed Christs Ordinance of Baptisme is not substantially made good not only from clear and undeniable Scripture and Reason But from most pregnant Authohities of learned men and most of them parties themselves End of the first Part. Infants Baptism Disproved The Second Part disproves Infants Baptism under this Head viz. That the Baptising of Infants is no Ordinance of Jesus Christ which is made good in the seven following Chapters CHAP. I. Wherein the Scriptures total silence about Infants Baptism is observed with the necessity of Scripture-warranty to authorize every Ordinance and that by the confession of Parties themselves IF Infants Baptism had been any Appointment or Ordinance of Jesus Christ No Scripture for Baptising Infants there would have been some Precept Command or Example in the Scripture to warrant the same but in as much as the Scripture is so wholly silent therein there being not one syllable to be found in all the New Testament about any such practice it may well be concluded to be no Ordinance of Jesus Christ for where the Scripture hath no tongue we ought to have no ear according to that known Maxime To practise any thing in the Worship of God as an Ordinance of his without an Institution ought to be esteemed Will-worship and Idolatry And that there is neither Precept or Example for any such thing as Infants Baptism in the Scripture The Parties themselves owning it we have the ingenuous confession of Parties themselves viz. Magdib The Magdiburgenses in Cent. 1. L. 2. p. 496. do say That concerning the baptising of the Adult both Jews and Gentiles we have sufficient proof from Acts 2.8.10.16 chapters but as to the baptising of Infants they can meet with no Example in the Scriptures Luther Luther in Pâ—still saith Young Children hear not nor understand the Word of God out of which Faith cometh and therefore if the Commandment be followed Children ought not to le baptized And again In his Epistle of Anabaptism saith We cannot prove by any place of Scripture that Children do believe neither do the Scriptures clearly and plainly with these or the like words say Baptize your Children for they believe wherefore we must needs yeeld to those that drive us to the Letter because we find it no where written Erasmus Erasmus in his Book of the Union of the Church saith It is no where expressed in the Apostolical Writings that they baptized Children And again upon Rom. 6. Baptising of young Infants was not in use saith he in St. Paul 's time And again In his 4th Book De Ratione Concio saith That they are not to be condemned that doubt whether Childrens Baptism was ordained by the Apostles Calvin Calvin in his 4th Book of Institutes Chap. 16. confesseth That it is no where expresly mentioned by the Evangelists that any one Child was by the Apostl's hands baptized Bucer Bucer upon Mat. saith That Christ no where commanded to baptize Infants Staphilus Staphilus in Epitome saith That young Children should be baptized is not expressed in the holy Scriptures Choelens Choelens De Bapt. Parvulorum saith That Jesus took a Child and placed him in the midst of them what Child was it I think it was not a young or new-born Child and that the same was not baptized For Infants were not in those dayes baptized but such as being come to their full growth confessed their sins Melancthon Melanct. in his Treatise concerning the Doctrine of Anabaptists writeth That there is no plain Commandment in the holy Scriptures that Children should be baptized Zwinglius Zwing In his Book of the Movers of Sedition speaking of baptizing of Children So it is saith he That there is no plain words of the Scripture whereby the same is commanded These latter Quotations from the Germane Doctors you have in an old Dutch Author called A very plain and well-grounded Treatise concerning Baptisme Englished 1618. Mr. Daniel Rogers Mr. Rogers in his Treatise about Baptism Part 29 confesseth himself to be unconvinced by demonstration of Scripture for it Mr. Baxter Mr. Baxter himself that wrote that Book called Plain Scripture-proof for Infants Church-Membership and Baptism yet in contradiction thereto in the same Book p. 3. confesseth That Infants Baptism is not plainly determined in the Scriptures And again in the Defence of the Principles of Love in the Epistle saith That he having had more invitation to study the Point throughly and to treat of it largly than most that are offended herein that they must give him leave to say that he knoweth it to be a very difficult Point Dr. Taylor Dr. Taylor Lib. Proph. p. 239 saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our Blessed Saviour He that believes and is baptized shall be saved but he that believeth not shall be condemned Plainly thus Faith and Baptism will bring a man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism be necessary so is Faith much more for the want of Faith dawns absolutely it is not said so of the want of Baptism The necessity of Scripture Authority to warrant every Ordinance Thus you have it acknowledged by Adversaries themselves that there is neither Precept President or Example in Scripture for baptising of Infants And in the next place you have it
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
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
Creed only they blaspheme the Church of God and hold it in contempt and therein they are easily believed of the People And again Jacob de Riberia Secretary to the King of France in his Collections of Tholouse hath these words viz. The Waldenses or Lugdenses have continued a long time the first place they lived in was in Narbone in France and in the Diocess of Albie c. who disputed of Religion more subtilly than all others were after admitted by the Priests to Teach publickly not for that they approved their Opinion but because they were not comparable to them in Wit In so great honour was the Sect of these men that they were both exempted from all Charges and Impositions and obtained more benefit by the Wills and Testaments of the Dead than the Priests A man would not hurt his enemy if he should meet him upon the way accompanied with one of these Hereticks in so much that the safety of all men seemed to consist in their protection Du Plessis Myst Iniquit p. 331. Amongst the Rules and Directions Reinerius gives to discover these Hereticks by as he calls them these are written by him as you will find them in the Bib. Pat. printed at Paris 1624. Reinerius Hereticks saith he are known by Words and Manners They are in Manners composed and modest no pride in Apparel because they are therein neither costly nor sordid They transact their affairs without lying fraud and swearing being most upon Handicrafts Trades Yea their Doctors or Teachers are Weavers and Shoomakers who do not multiply Riches but content themselves with necessary things These Lyonists are very chaste and temperate both in Meats and Drinks who neither haunt Taverns or Stews They â—o much curb their Passians they are alwaies either working teaching or learning c. very frequent in their Assemblies and Worships c. They are very modest and precise in their words avoiding Scurrility Detraction Levity and Falshood Neither will they say so much as Verily Truly nor such like as bordering too much upon Swearing as they conceive but they usually say Yea and Nay Claudius Claudius Archbishop of Turin in his Treatise against the Waldenses gives this Testimony of them That as touching their Lives and Manners they have been alwaies sound and unreproveable without reproach or scandal amongst men giving themselves to their power to the observation of the Commandments of God Perins Hâ—st p 40. The Cardinal Baronius Baronius attributeth to the Waldenses of Tholouse the Title of good men and that they were a peaceable People Baron Tom. 12. An. 1176. 835. However he elsewhere saith Perin imputeth unto them sundry Crimes and that very falsly The Lord Hailon Bernard de Girard Lord of Haillon saith in his Histor of France Lib. 10. The Waldenses have been charged with wicked things they are not guilty of because saith he they stirred the Popes and great Men of the World to hate them for the Liberty of their Speech which they used in condemning the Vices and dissolute Behaviour of Princes and Ecclesiastical persons Viret Viret Lib. 4. c. 13. p. 249. speaks of the Waldenses as followeth The Papists saith he have imposed great Crimes and that very wrongfully upon those Antient Faithful People commonly called Waldenses or the poor People of Lyons whose Doctrine makes appear That the Pope is Antichrist and that his Doctrine is nothing else but Humane Traditions contrary to the Doctrine of Christ Jesus For which cause they have dealt against them as the Antient Panims did against the Christians accusing them that they killed their own Children in their Assemblies Many more Evidences might be brought from their Enemies who have been enforced by the force of Truth it self to give most honourable reports of them But let this suffice The next thing we shall acquaint you with The Progress of the Gospel amongst them is the great Progress and Success of their Doctrine Bullinger tells us That not only throughout France but Italy Germany Poland Bohemia and other Countries and Kingdoms of the World the Waldenses have made profession of the Gospel of Christ Jesus Bullin in the Preface to his Sermons Rainerius Rainerius saith That another thing that makes this Sect more considerable than all others is because it is more general For there is not any Countrey almost whereinto this Sect hath not crept Math. Paris M. Paris saith in his History of the Life of Henry the 3d in the year 1223. That the Waldenses had goodly Churches in Bulgaria Croatia Dalmatia and Hungaria George Mrel in his Memorials p. 54. asserts That notwithstanding al the bloody Persecutions that attended the Waldenses That in the Year 1160. There was in those days above eight hundred thousand Persons that made profession of the Faith of the Waldenses The Sea of Histories Sea of History tells us That in the Year 1315. there was in the County of Passau and about Bohemia to the number of fourscore Thousand Persons that made Profession of the Faith of the Waldenses Le Sieur de Popeliniere Popleniere hath set down in his History That the Religion of thâ— Waldenses hath spread it self almost in all parts of Europe even amongst the Polonians c. And that after the Year 1100 they have alwaies sowed their Doctrine little differing from that of the Modern Protestant and maugre all the Powers and Potentates that have opposed tâ—emselves against them they have defended it to this day Rainer Rainerius saith That in his time there were Churches of them in Constantinople Philadelphia Sclavonia Bulgaria and Digonicia and in Albania Lombardy Milain and in Romagnia Venice Florence c. Vignier Vignieâ— saith That after the Persecution of Picardy that they were dispersed abroad in Livonia and Sâ—rmatia Trithemius Trithâ—m recounts That they confessed in those times that the number of the Waldenses was so great that they could go from Cologne to Milan and lodg themselves with Hosts of their own Profession and that they had Signs upon their Houses and Gates whereby they might know them In the Year 1200. they were in such a manner multiplied that they possest at home the Cities of Tholouse Apamies Montauban Villâ—mur St. Antoin Puech Laurence Castres Lambes Carcasonen Beziers Narbonne Beaucaire Avignion Tarascon the Count Venicin in Dauphine Crest Arnaud and Monteil Amar. And had many great Lords who took part with them as Eaâ—l Raimiand of Tholouse and the Earle of Foix the Vicount Beziers Gaston Lord of Berne Earl of Carmaine and Earl of Brigor The Kings also of Arragon and England too dâ—d many times defend their Cause by reason of their Alliance with Earl Raâ—miand Hologary in the History of Foix. The means they used to propagate the Gospel The means by which Truth came to be so propagated by them were principally these First By the diligent care they had to instruct their Youth in the knowledg of the Scriptures and