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
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
For if from â—ne Baptism Ephes 4. Christ would oblige and engage us to Vnity Let it not be thought strange that from a Baptism so different from Christs such Differences and Divisions should flow For as one ingeniously observes That as it happens to Travellers when they are out of the way one conjectures he should go this way another that and sometimes at hot Disputes and Contentions about it and in the contest many By-wayes are attempted Yet still the further they go the more they are out of the way till they can come to the true Road again So it hath been with the Baptisers of Infants they are faln into many New Devices to maintain it which hath occasioned many hot Contests Breaches and Divisions amongst themselves whose principal Arguments and Scripture Pretences for the Practice you have here also Examined and Answered The Antient Waldenses you find here from good Authority were great Assertors of this Primitive Institution of Believers Baptism and faithful Impugners of Infants as a Human and Antichristian Tradition and Invention And is it not very strange that the Protestants who pretend to derive their Succession from them should so much degenerate in so principal a Foundation and give thereby so much advantage to the Common-Enemy to reproach their whole Separation For since they assert but two Sacraments in opposition to their Popish seven how lamentable is it that by this deviating from this Primitive Rule and Patern they should so miserably differ in both but more especially in this of Baptism Object 1 But it may be objected That if the business of Believers Baptism be a thing so clear as you would make it how cometh it to pass that so many learned and pious men so many fearing God both Men and Women should so zealously and conscientiously cleave to such a piece of Error and Darkness in Sprinkling their Children whilst so few in comparison do embrace this great Truth of Baptizing Believers Answ In answer to which Enquiry I present the following Considerations for Satisfaction viz. 1. That the Wisdom and Grace of God may more appear that many times Reveals his Truths to Babes and weak ones which he withholds from the wise prudent to prevent boasting and that no flesh should glory in his presence and to fulfil his holy good Pleasure who opens Hearts and Ears and gives Vnderstanding as seemeth him good 2. To demonstrate that great Truth That as Gods People went into Mystical Babylon gradually that Iniquity prevailing by Steps so must their coming out be some at one time and some at another as they came out of Literal Babylon Therefore hath it been that some Ages have recovered much of the Doctrinal part whilst yet they have been very corrupt in Discipline and held fast many Dregs of Antichristianism as Luther and many of these Reformers that under their zealous pleading for the Doctrine of Justification against Popish Merits c. yet held fast Images in Churches and Consubstantiation and many other things And again many that have got light in the Discipline have yet been very corrupt in Doctrine if not in Manners Many having recovered the Form of Godliness that have not lived up to the Power and on the contrary many who have lived much in the Power of Godliness and holy living that have been zealous opposers of the Right Form And as to that of Discipline how Gradually hath it got Ground sometime in the Negative opposing false Worship and Superstition sometime in the Positive part some Age getting and recovering one piece some others another as for instance How zealous have the Protestants been in opposing Popery in one Age and yet as zealous opposers of any further Light that sprang up in the next And again how zealous the Puritans and Non-conformists were in opposing the Hierarchy and Prelacy and yet as zealous opposers of a further Reformation as to Church Order and Discipline according to Christs Pattern Oh what a strange thing was Independency among many holy zealous and learned Men a few years since and how few were there that stood up to assert it But especially what a monstrous prodigious thing was Anabaptism 3. Another Reason mâ—y be from the inconsiderable Persons as to Gifts Parts Learning Worldly Power and Greatness that have been in the Profession and Practice of it few but the Poor having embraced it 4. Another from the Contemptibleness of the thing it self in the Administration thereof being calculated not for the Meridian of fleshly Wisdome or shew but the quite contrary yet exceedingly accommodated to further Grace Humility Mortification Self-denial to encrease Faith Love Holiness c. 5. An other may be from the Reproaches and Slanders cast upon the Professors thereof or real Falls and Scandals of those under it who may be suffered to fall for the offence of others that seek it for it is said That offences must needs be Matth. 18. 6. And lastly to instruct Humility in all attainments having nothing but what we have received and therefore to exercise Tenderness and Compassion to those that differ knowing that he which is first may be last and he which is last may be first Object 2 But why have you so many Quotations from Paedobaptists As though it were probable That men that so much oppose your Practice would advantage you by their Assertions if truly urged Answ 1 Answ 1. To which I would reply That it must be granted that there needs no better Testimony than the Confession of Parties themselves and herein I conceive there is enough from their own Pens to contradict and condemn their own and to justifie our Practice in every part thereof And if they have injured themselves by their acknowledgments it will be their parts to shew their own Mistakes or to reconcile if they can their Contradictions Answ 2 2. It is not so much from the force of the Authorities as the strength of the Reason urged by them that they are produced not that any new thing is brought forth by them that hath not been offered by some of our own But Arguments from some Persons of Note among themselves prevail forty times more than the very same from persons they have a prejudice against And therefore Paul quoted thei ownr Poets Acts 17. Answ 3 And 3ly By how much they are against the Truth in their Practice by so much the power and Providence of God may appear so to make their own Pens and Tongues to fall upon themselves witness what more especially is quoted from Mr. Baxters Right to Sacraments and Dr. Taylors Plea for the Anabaptists in his Liberty of Prophecy Object 3 But is it possibly to be imagined that Mr. Baxter that hath been esteemed the great Maulâ— of the Anabaptists should make Assertions so much in Contradiction to his former Positions Hath he then changed his mind and revoked his former Apprehensions Answer Answ That he hath made all these Assertions and many more to the same purpose his
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.
to them but with respect unto these Churches of his Institution CHAP. VII Wherein there is an account of some eminent Witness that hath been born to Believers Baptisme in a brief History thereof giving the Decrees of Councels and the Opinions of the Learned through out the Centuries with the necessity of Instructing and Catechising not only the Childâ—en of Pagans buâ— of the Christians also in Order to it with some remaâ—kable Instances of the Children of Christians noâ— Baptized till Aged Collected â—uâ— of several Authors especially the famous Magdiburgensian History CENTURY I. NOt further to mention the Elders and Fathers of the first Century all of them so fully VII The Testimony of Learned men in all Ages witnessing to it as you have heard confirming and establishing this great Truth as Mathew Mark Luke John Paul Peter Barnabas Timothy Titus Jude c. many of whose Authorities have been at large rehearsed We shall proceed to give an Account here of some Humane Authorities also which we produce not for any Proof but by way of Illustration onâ—y and because they may be of weight with some and whereby it may be manifest that not only Scripture Authority but even Antiquity it self which hath been so much boasted of is altogether for Believers and not foâ— Infants Baptisme The Magdiburgenses in their excellent History do tell us that as to the business of Baptisme in the first Century they find to have been after this manner viz. First as to the Subjects of Baptisme The 1st Subject of Baptisme they tell us that in this Age they find they Baptized only the Adult or Aged whether Iews or Gentiles whereof they say we have instances in the 2.8.10.16.19 Chapters of the Acts but as to the baptizing of Infants they confess they read of no Example Cent. 1. l. 2. 496. Secondly as to the Administrators The 2. Administrator of Baptisme they say they find other Ministers of the Church besides the Apostles did baptize which in after Ages came more especially to be fixed upon Bishops though in Case of necessity not only Lay-men but Women also were admitted to administer that Ordinance Thirdly The 3. Place As to the Place of Baptisme they find it was as occasion offered where Rivers and Fountains and other coveniencies for baptizing were and which was done as well privately where only two Persons Philip and the Eunuch were as in a great Congregation Acts 2. Neither do they find that the Water was in this Age first Consecrated before baptisme which with so much Ceremony was after enjoyned to be in Fonts and Baptisterious fixed in the Temples Fourthly The 4. Time As to the Time when it was to be done They say they find to be as any fit season no certain Day or Feast being either by Christ or his Apostles appropriated thereto as after it was to Easter and Whitsenâ—ide Fifthly The 5. Manner As to the Manner of Baptizing It was by Dipping or Plunging in the Water into the Name of the Father Son and Holy Ghost which was they say so agreeable not only to the sence of the Word which signifies Immersion in Water but to the Allegory of Death Burial and Resurrection to which the Apostle so properly alludes Rom. 6. Col. 2. As also to the many Places where it is used for the washing away of sin as 1 Pet. 3. Heb. 2.10 Eph. 5. Tit. 3. and in the 22. Acts where they observe that Ananias commands Paul to be Baptized and to Wash away his sins which said Custom of dipping the whole body in Water was changed into sprinkling a little Water in the Face The 6. Ceremony Sixthly As to the Ceremonies they tell us the Parties Baptized did fréely come and offer themselves professing their Faith though not in any formal way of Confession which after was enjoyned and that without any Gossips or Sureties to confess or undertake for them which after was required both for the Adult as for the Infant neither were there any giving of Names in Baptizing no Excorismes Chrysmes or Annointings no Consignations Albes Salt Spittle no Gifts given or received no Confirmation or Bishoping no giving of Meats Milk or Honey all which were after introduced and enjoyned as you 'l hear Magdib Cen. 1. l. 2. c. 6. p. 496. 497. CENTURY II. AS to Baptisme in the second Century they say Cent. 2. c. 6. p. 109. That it doth not appear by any appâ—oved Authors that there was any mutation or variation from the former and in Confirmation thereof Quote what Iustin Martyr Justin Martyr saith in his second Apology to Antoâ— Pius the Emperor Which because it is so considerabâ—e an Instance I shall give it you at large as I find it in the Apology it self in the words that Mr Baxter himself hath rendered it in his Saints Rest c. 8. Ser. 5. viz I will declare unto you how we offer up our selves to God after that we are renowed through Christ Those amongst us that are Instructed in the Faith and believe that which we teach them is true being willing to live according to the same we do admonish to fast and pray for the forgiveness of sins and we also fast and pray with them And when they are brought by us into the Water and there as we were new born are they also by new birth renewed and then in calling upon God the Father the Lord Jesus Christ and the Holy Spirit they are washed in Water Then we bring the Person thus washed and instructed to the Brethren as they are called where the Assemblies are that we may pray both for our selves and the new illuminated Person that we may be found by true Doctrine and by good Works worthy observers and keepers of the Commandments and that we may attain Eternal Life and Salvation Then Bread and Wine being brought to the chief Brother so they call the chief Minister he taketh it and offereth Praise and Thanksgiving to the Father by the Name of the Son and Holy Spirit And so awhile he celebrateth Thanksgiving after Prayers and Thanksgiving the whole Assembly saith Amen Thanksgiving being ended by the President or chief Guide and the consent of the whole People the Deacons as we call them do give to every one present part of the Bread and Wine over which Thanks was given and they also suffer them to bring it to the absent This Food we call the Eucharist to which no man is admitted but only he that believeth the truth of the Doctrine being washed in the Laver of Regeneration for Remission of sins and that so liveth as Christ hath taught And this saith Mr. Baxter is you see no new way This Justin Martyr is believed to have been converted to Christ within 30 years after the Apostle John when it is credible also very many were living who had been frequent Auditors of the Apostle who was beheaded under Verus the Emperor Now they that shall consider this
hath not sent me to Baptize but Preach the Gospel saith This must not slightly be understood as if he were not sent to to baptize at all but that teaching should go before Baptisme for the Lord commanded his Apostles both to Preach and also to administer the Sacraments Erasmus Erasmus paraphraseth that upon those words in Mat 28. When you have taught them the Word of God if they then believe you and receive it if they begin to repent themselves of their former life and are ready and willing to embrace the Doctrine of the Gospel then let them be baptized with Water in the Name of the Father Son and Holy Ghost that they may be marked with his Mark and written amongst the number of those which trust that are through the merits of his death freed and washed from their sins and received to be Children of God Ludovicus Vives in his Comment aforesaid L. Vives l. 1. c. 27. None saith â—e were baptized of old but those that are of Age who did not only understand what the Mystery of the Water meane but desired the same the perfect Image whereof we have yet in our Infants Baptisme for it is askt of the Infant Wilt thou be baptized for whom the sureties answer I will Melancton upon 1 Cor. 11. In times past saith he those in the Church that had Repented them were baptized Melanc and was instead of an Absolution wherefore Repentance must not be seperate from Baptisme for Baptisme is a Sacramental sign of Repentance Beza Beza upon 1 Cor. 7.14 saith That to permit all Children to be Baptized was unheard of in the primimitive Church whereas every one ought to be instructed in the Faith before he were admitted to Baptisme Bucer Bucer in his Book entituled The Ground Work and Cause saith That in the Congregation of God Confession of sins is always first the which in times past went before Baptisme For commonly Children were baptized when they came to their understanding and that in the beginning of the Church no man was Baptized and received into the Congregation but those that through hearing the Word wholly gave over and submitted themselves to Christ Chamier Chamier Tom. 4. l. 5. c. 15. Ser. 19. saith Who seeth not that the Custom of the scrutiny of the Baptized was not in that time when scarce the 1000 Person was Baptized before he came to Age and was diligently exercised in Catechisme Dr Ham Dr. Hamond in his Chat. Lib. 1. l. 3 p 23. saith That all men were instruâ—ted in the Fundamentals of faith anciently before they were permitted te be baptized Dr. Field Dr. Field on the Church p. 729. saith That very many that were born of Christian Parents besides those that were converted from Paganisme put off their Baptisme for a long time insomuch that many were made Bishops hefore they were baptized Ch. Cate. The Doctrine of the Church of England held sorth in their publick Catechisme gives Testimony to this Truth where it is asserted That Repentance whereby we forsake sin and faith whereby we stedfastly believe the promises are required in every one that is to be baptized confessing also that Children can neither repent nor believe Which though they would salve by saying they do both by their Sureties upon which invention they lay the stress of the whole for if there be no warranty for Sureties in the Case they have in these few words given up the Controversy For they grant that Faith and Repentance are requisite to qualifie to Baptisme and ingeniously acknowledge that Children are not capable of either but that they do repent and believe by their sureties which how Consonant to Reason Rule and Righteousness lâ—t all the upright judge and concerning which Practice take the judgment of Dr. Taylor Bishop of Downe Dr. Tayl. p. 239. of his Lib. of Pro. I know saith he God might if he would have appointed God-fathers to give answer in behalf of Children and to be fiduciors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Circumstances and given Answers with more truth for the Question is askt of believing in the present and if the God-fathers answer in the name of the Child I do believe it is notorious they speak false and ridiculous for the Inâ—ant is not capable of believing and if he were he were also capable of discenting and how then do they know his mind and therefore said he Tertullian and Gregory Nazianzen gave advice that the Baptisme of Infants should be deferred till they could give an account of their own faith How this invention of Gossips came in and by what Pope it was instituted and how they were required in the Baptisme of Bells and Churches as well as Infants you will hear farther in the other Historical Part. We shall now conclude this Chapter with that wonderfull Testimony given by Mâ— Baxter in his 20th Argument to Mr. Blake in these words Mr. Bax. Here note saith he speaking of the Eunuchs not being admitted 〈◊〉 Baptism till he made a profession of his Faith first that Baptisme as received is the Seal of our Faith how much soever denied by Mr. Blake as it is the Seal of Gods Promise secondly That the constant order is that Baptisme follow Faith thirdly That it is 〈◊〉 better then an impious prophanation of it if it go without Faith that is firsâ— if the Party seek it without the presence of Faith secondly if the Pastor administer is without the profession of Faith Thus you see by plentifull Evidence that the Lord hath not left himself without witness hereto from men and that in several Ages not only before but since the Antichristian darkness took place but that which is most to be admired and adored in this Providence is that much of this blessed Testimony for Truth hath proceeded from the Pens of some of its chiefest Adversaries whereby the Wisdom and Power of God hath much appeared who cannot only out of the mouths of Babes and Sucklings but out of the very mouths of Enemies also create and perfect his own praise And make even their own Tongues to fall upon themselves for what is esteemed better Evidence and Testimony amongst men then the confession of Parties themselves But it may be Objected Object that howâ—ver you improve many of these sayings of the Pedobaptists to justifie your way and condemn theirs yet they have another meaning which will well enough reconcile such Principles to their Practice of baptizing Infants and whereby you will be found mistaken in in the supposed advantage for is it to be thought possible that such pious wise and learned men should so positively contradict themselves as you seem to make them do Answ To which I answer That whatever their meaning may be yet their word and reasons