Where Peter upon Cornelius and his Companies believing and receiving the Holy Spirit said Can any man forbid Water that these should not be baptized which have received the Holy Ghost as well as We And he commanded them to be baptized Fourthly The Church of Philippi Philippi Acts 16.14 It is said That Lydia a Worshipper of God heard us whose Heart the Lord opened that she attended unto the things that were spoken by Paul and was baptized and her houshold And Verse 32. They said unto the Ialour believe in the Lord Jesus Christ and thou shalt be saved And they spake unto him the Word of the Lord and to all that were in his house 33. And he was baptized he and all his straightway 34. â—elieving in God with all his House Where you have two Families baptiâ—ed but no Child mentioned in either but only such who were capable to hear the Word of the Lord and to believe the same Fifthly The Church at Coloss Coloss Col. 2.10 11 12. Where the Apostle asserts that that Church at Coloss was buried with Christ in Baptisme wherein they were risen with him through the faith of the operation of God who hath raised him from the dead Which cannot be truly said of any but professed believers Sixthly Concerning the Church at Corinth Corinth it is said Acts 18.18 And Crispâ—â— the chief Ruler of the Synagogue believed on the Lord with all his House and that many of the Corinthians hearing believed and were baptized and in 1 Cor. 1.13 Paul tells the Church at Corinth That they were not baptized in his name And in 1 Cor. 12.13 That by one Spirit they were all baptized into one Body viz. That they were joyned to the Church by baptisme of whom it is said 1 Cor. 14.2 That they kept the Ordinances as they were delivered to them Seventhly of the Church of Rome it is written Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him in Baptisme into Death Eighthly of the Church at Galatia Galatia Gal. 3.26 27. For ye are all the Children of God by Faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ And lastly of the Church at Ephesus Ephesus it is Recorded Acts 9.1 2 3. That Paul having past through the upper Coasts came to Ephesus and finding Disciples said unto them Have you received the Spirit since you believed and they said No c. And he said unto what were you baptized c. By which Scriptures it manifestly appeareth that the New Testament Churches were formed only of baptized believers wherein we neither find one Ignorant Babe nor one unbaptized person a Member And that Infants have as little right to be admitted into the Church and esteemed Members thereof or to partake of the spiritual Ordinances therein as they have to that initiating Ordinance Baptisme It may further appear if you do but consider how incongruous it is to Reason and sense to imagine that little Children are any way concerned as Church-Members either in the Dedications of the Epistles sent to the Churches or in the Epistles themselves Sect. 2 First In the Dedications and Directions of the Epistles as first that to the Church of Rome Rom. 1.7 Directed to the beloved of God called to be Saints and whose Faith was spoken of through the whole world But can that be said of any Infant And secondly those Epistles to the Corinthians are they not also directed to those that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord and theirs enriched with all utterance and Knowledge c. But what Ignorant Babe could be concerned therein And thirdly that Epistle written to the Church at Ephesus Is it not to the Faithful in Christ the chosen adopted abounding in Wisdome and Prudence But what poor silly Babe could be intended thereby And Fourthly In the Letter directed to the Church at Philippi Is it not to all the Saints in Christs Jesus who have had their fellowship in the Gospel from the first day till then Philip. 1.1 But how can that be said of any Child And fifthly those Epistles inscribed to the Church at Thessalonica were they not to such as did abound in Love Faith Hope Patience that received the word in much affliction and joy in the Holy Ghost c. 1 Thes 1. 2 Thes 1.3 But what Patience Love or Hope can be attributed to silly Children And lastly those seven Epistles written to the Asian Churches wherein several Graces are commended and s ns reproved and threatned and every one that had an Ear commanded to hear what the Spirit said to these Churches But how could there be one Child concerned therein The Church of England Church of England in their 19th Article do acknowledge that the Visible Church is a number of Christians by profession Dr. Owen gives a description of a Gospel-Church Dr. Owen in his Catechisme about New Testament Worship P. 89. tells us That a Gospel-Church is a society of Persons called our of the World or their Natural worldly state by the administration of the Word and Spirit unto the obedience of the Faith or the Knowledge and Worship of God in Christ joyned together in an Holy band or by special agreement for the exercise of the communion of Saints in the due observation of all the Ordinances of the Gospel Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 14.15 Heb. 3.1 James 1.18 Rev. 1.20 1 Pet. 2.5 Eph. 2.21 22 23. 2 Cor. 6.16 17. And again in Page 106. As the Apostles in their Writings do ascribe unto all the Churches and the Members of them a Participation in this effectual Vocation affirming that they are Saints Called Sanctified Iustified and Accepted with God in Christ for which he again cites the foregoing Scriptures so many of the Duties which are required of them in that Relation and condition are such as none can perform to the Glory of God their own benefit and the edification of others the â—nds of all obedience unless they are partakers of this effectual Calling 1 Cor. 10.16 17. 1 Cor. 12.12 Ephes 4.16 Mr. Baxter in his 10th Argument to Mr. Blake Mr. â—ax hath these words very significant to our purpose viz. Paul calleth all the baptized Church of Corinth justified None that profess not a justified Faith are called justified therefore none such should be baptized The Major is proved out of 1 Cor. 6.11 Ye are Waâ—hed ye are Sanctified ye are Iustified in the Name of the Lord Jesus and by the Spirit of our God To which he adds I confess it is sad that good men should be so unfaithfull to the Truth which is so pretious and is not their own and which they should do nothing against but all they can for iâ— Secondly
further owned That there is a necessity for 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
but nothing is more unreasonable than because he hath tyed all men of years and discretion to this way Therefore we of our own heads shall carry Infants to him that way without his direction The conceit is poor and low and the action consequent to it is bold and venturous Let him do what he pleases with Infants we must not A Second Scripture that hath been much leaned upon is that of Joh. 3.5 Joh. 3.5 Except a man be born of Water and the Spirit he can in no wise enter into the Kingdom of God From whence it is concluded that there is no other way to regenerate and save Infants and add them to the Church but by Baptism and therefore have they baptized them as the Canons and Decretals of Popes and the Opinions of the Antients do demonstrate But the Consequences drawn from hence to infer the Baptizing and Saving of Infants savours of so much Ignorance and Popish Darkness that we need say little to it for since the Reformation most of the Protestants have protested against this as erroneous Yet for the sake of others that yet cleave to it saying That in Analogy hereto Children are hereby made Members of Christ Children of God and Inheritors of the Kingdom of Heaven I shall refer them to Bishop Tayler for Solution whose words will have more weight than any thing I can say in the Case who in p. 231. Calls such a sence of the words a prevaricating of Christ's Precepts For saith he the Water and Spirit in this place signifie the same thing and by Water is meant the effect of the Spirit cleansing and purifying the Soul as it appears in its parallel place of Christ's Bâ—p izing with the Spirit and with Fire For although this was litterally fulfilled in the day of Pentecost yet morâ—lly there is more in it for it is the Sign of the effect of the Holy Ghost and his productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he had said That Baptism saves us he adds by way of Explication not the washing away of the filth of the Flesh but the answer of a good Conscience towards God plainly saying That it is not Water or the purifying of the Body but the cleansing of the Spirit that doth that which is supposed to be the Effect of Baptisme But to suppose it meant External Baptisme yet this no more infers a necessity of Infants Baptism than the other words of Christ infer a necssity to give them the holy Communion Joh. 6.53 Except you eat the flesh of the Son of Man and drink his Blood you have no life in you And yet we do not think these words a sufficient Argument to Communicate them If men therefore will do us justice either let them give both Sacraments to Infants as some Ages of the Church did or neither For the wit of man is not able to shew a disparity in the Sanction or in the Energy of its expression And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one instance and yet the Obligation all the world cannot reasonably say but is the same they are honest and as reasonable that do neither And sure the Antient Church did with an equal opinion of Necessity give them the Communion and yet men now adays do not Why should men be more burthened with a prejudice and a name of obliquity for not giving the Infants one Sacrament more than you are disliked for not affording them the other And farther p. 242. If we must suppose Grace to be effected by the external work of the Sacrament alone how doth this differ from the Opus operatum of the Papists save that it is worse for they say the Sacrament doâ—h not produce its effects but in a Suscipient disposed by all Requisi es and due Preparatâ—ves of Piety Faith and Repentance though in a subject so disposed they say the Sacrament by its own virtue doth it But this opinion says it doth it of it self without the help or so much as the co-existence of any condition but the meer reception M. Baxter Mr. Baxter to this point p. 306. of his plain Scripture-proof That Baptism in it self can work no such Cause for the Water is not a subject capable of receiving Grace or of conveighing it to the Soul it cannot approach or touch the Soul nor infuse Grace into it if it could Amesius in Bel. Enervat Tom. 3. L. 2. c. 3. Outward Baptisme saith he cannot be a Physical Instrument of the infusing of Grace because it hath it not in any wise in it self Zwingli Zwinglius denieth Baptism of it self worketh any Grace or pardoneth Sin or reneweth as Tom. 2. p. 119 120 121. Dr. Owen Dr. Owen in his Theolog. l. 6 ch 5. p. 477. upon the point saith That the Father of lies himself could not easilier have invented a more pernicious Opinion or which might powre in a more deadly poison into the minds of Sinners A Third Scripture insisted on is the Commission it self Mark 16.16 He that believeth and is baptized shall be saved Mar. 16.16 But Infants are Believers Therefore according to the Commâ—ssion they are to be baptized In whâ—ch though all Parties agree yet how they do believe and what faith this is there is great confusion and contradiction Viz. The Antients said they had the Faith of the Sacrament as Austin The Papists the Faith of the Church as Tho. Aquinas which is intailed to all within the Pale thereof The Lutherans say they have a proper Faith which they hotly desended at the Conference with the Calvinists at Montpelgart and therefore Baptize all whether the Parents be good or baâ— The Calvinists say they have an imputative Faith from the Parent in Covenant as Musculus Oecolampadius and others at that Conference maintained and therefore baptize only the Children of Believers The Prelatick Protestants affirm they have the Faith of the Gossip or Surety but none of their own as the Com. Catechisme tells us Most of the Non Conformists do agree with the Calvinists that it is an imputative Faith from the Parent or Pro-parent in Covenant Mr. Baxter in his Right to Sacraments as before saith They have a Justifying and Mr. Blake his opposite allowes but a Dogmatical Faith some say it is a Physical some a Metaphysical and some a Hyperphysical Faith some saying as before that Baptisme is an Instrument to conveigh real Grace to Infants some say to all as Mr. Bedford and others some only to the Elect as Dr. Burgos And thus you see they are not agreed in their Verdict nor who shall speak for them But for an Answer hereto I shal again refer you to Dr. Tayler
A Treatise of Baptism WHEREIN That of Believers and that of Infants is examined by the Scriptures WITH The History of both out of Antiquity making it appear that Infants Baptism was not practised for Three Hundred Years nor enjoyn'd as necessary till by the Popes Canons here at large Four Hundred Years after Christ with the fabulous Traditions and erroneous Grounds upon which it was with Gossips Chrysme Exorcisme Consignation Baptising of Churches and Bells and other Popish Rites founded And that the famous Waldensian and old British Churches and Christians witnessed against it With the Examination of the Stories about Thomas Munzer and John a Leyden As also The History of Christianity amongst the Ancient Britains and Waldenses And A brief Answer to Mr. Bunyan about Communion with Persons Unbaptized That Persons Baptised in Infancy are to be Baptised after they Believe which is not to be esteemed Rebaptisation but Right Baptisme Pet. Bruis the great Waldensian Martyr Osiander Cent. 12. L. 3. P. 262. By H. D. Ephes 4.5 One Lord one Faith one Baptism Act. 17.28 As certain also of your own Poets have said London Printed for Francis Smith at the Elephant and Castle near the Royal Exchange in Cornhil 1673. The Preface AMongst all those Ordinances and Institutions of Christ that the Man of Sin hath so miserably mangled metamorphised and changed none hath been more horribly abused than that of Baptism which as to Matter and Form Subject and Circumstance hath suffered such apparent Alteration and Subversion that nothing but the very name of the thing remains and yet that also very improperly too if duly considered Which the better to Demonstrate you have here not only a Platform of the Primitive Institution in Christ's Commissâ—on the Apostles Precepts and Practice and the Spiritual Ends thereof plainly laid down from the Scriptures and confirmed by the Learned But the change it self of Believers into Infants Baptism traced out and detected with all the Foppish Ridiculous Superstitions and Fooleries made essential to it and concomitant with it and that according to Apostolical Tradition as their impious Forgeries would impose upon us Than which as nothing did ever more tend to defile and ruine the true Church and reproach the Wisdom and Authority of Christ their Head So nothing could rationally more establish and confirm the false or more apparently promote the Soveraignty aâ—d Dignity of Antichrist their Head which is so plain that he that runs may read For if the very Act of Sprinkling or pouring a little Water on the Childs Head or Face with the Charms attending it must give Grace Regenerate take away Sin save the Soul adde to the Church and give right to all the Ordinances as Mr. Pope hath been pleased sitting in the Temple of God as God to Ordain and Decree and that with Anathema's too against every one that shall not so receive it How naturally must it needs follow First That Christ's Conversion and the powerful Preaching of the Gospel his means to effect it must be slighted and despised Ignorance and Prophaness the true Interest of this State necessarily brought in Christ's Baptisme with all the Spiritual Ends and Vses outed and contemned the Jewish Antichristian Rites of a National Church and High Priest-hood with all the Apurtenances introduced But Secondly That as the Nations should accept this New Project of being made Christians and Church-Members by the Popes Christening they necessarily oblige themselves by receiving his Law to embrace also his Government and to be Ruled in chief by himself as the greatest part called Christendome have done accordingly who can deny it To the erecting a Throne for the Beast and to give that vile Person who blasphemously they call his Holiness cause to say looking over his goodly Fabrick with his Father of old Dan. 4.30 Is not this great Babylon that I have built by the might of my Power for the honour of my Majesty And so hath it become the Corner and â—oundation-Stone of the Antichristian Church and State For as they who take as far as they can judg living Stones called the Spiritual Seed Saints by Calling or Believers to build Christ a House or Church Orderly joyning them together by Dipping Do yield Obedience to Christs Command conform to the Primitive Patern of the New Testament-Churches ascribe honour and glory to the Lord Christ the Institutor So they who take the Carnal Seed viz. Ignorant and Vnconverted ones to make up the National or any particular Church joyning them together by Sprinkling do thereby yeeld Obedience to the Popes Canons conform to the Jewish and Antichristian Pattern and reflect Honour and Dignity to their Soveraign Lord the Pope the Contriver and Imposer thereof And is not this very observable that Pope Innocentius the first that Abaddon and Apollyon that had so many marks of Antichrist as you 'l find in the account here given of him was the first Confirmer and Imposer hereof But that which is most to be lamented is That the Protestant Reformers who detected and cast away so many Antichristian Abominations should yet hold fast such a Principal Foundation-Stone of their Building though it is granted with the rejecting of many of its Superstitions and also upon other pretended Grounds For when the Rotteness of the Popish Grounds aforesaid did appear for Infants-Sprinkling it had certainly faln to the Ground but for some new Contrivances to support it though therein they have not been so happy to agree amongst themselves in their Conclusions For some are for Baptizing all Children whose Parents are never so wicked others only the Children of Professors whilst others are for the Baptising the Children of such Professors only whose Parents are Inchurched viz. Belonging to some particular Congregation Some are for Baptising Children upon their own particular Faith which with much confidence 't is affirmed they have Others deny that with great Vehemency affirming they ought only to be Baptised upon an Imputative Faith viz. upon the Faith of others though herein as you 'l find they vastly differ some saying it must be by the Imputative Faith of the Church others of the Gossip others of the Parent or Proparent in Covenant upon the account of Federal Right So that some are for Baptising upon an Ecclesiastical Faith some an Imputative some a Seminal some an Habitual some a Dogmatical some upon a Justifying Faith Upon which Variety of Differences you have Mr. Baxter himself in the beginning of his Book of the Sacraments say That it may seem strange that after 1600 Years use of Christian Baptism the Ministers of the Gospel should be so unresolved to whom it doth belong Yet so it is saith he and I observe it is a Question that they are now very sollicitous about and I cannot blame them it being not only about a matter of Divine appointment but a practical of such concernment to the Church And it is no wonder that such Contradictions should proceed from such contrary Principles
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
be baptized after Repentance and Faith according to the Commission and that there is no instance to be found of any other teaching that then such should be baptized and no other And for any to introduce another practice it is not only contrary to Christs Commission but contradictious to the Apostles teachings CHAP. III. Wherein believers Baptisme is proved the only Baptisme from the example and practise of the primitive Saints ACTS 2.41 THen they that gladly received his Word were baptized III. From the example of primative Saints Acts 8.12 But when they believed Philip Preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized both Men and Women Verse 37.32 And Philip said if thou believest with all thy Heart thou mayst And he answered and said I believe that Iesus Christ is the Son of God And he commanded the Chariot to stand still and they went down both into the Water both Philip and the Eunuch and he baptized him Acts 18 8. And Crispus the chief Ruler of the Synagogue believed on the Lord with all his House and many of the Corinthians hearing believed and were baptized Acts 22.14 And Ananias said unto Paul the God of our fathers hath chosen thee that thou shouldest know his will and see the just fine shouldst hear the voice of his mouth And now why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord Acts 9.18 And he arosâ— forthwith and was baptiqed Which is also confirmed by the following Testimonies Luther Luther de Sacrament Tom. 3. fol. 168. saith That in times past it was thus that the Sacrament of Baptisme was administred to none except it were to those that acknowledged and confessed their faith and know how to rehearse the same and that it was necessary to be done because the Sacrament was constituted externally to be used that the faith be confest and made known to the Church Bulling Bullinger in his House-book 48. Sermon Baptisme saith he hath no prescribed time by the Lord and therefore it is left to the free choice of the faithfull Those that believed at the Preaching of Peter upon the day of Pentecost as also the Eunuch whom Philip baptized Cornelius the Captain Paul the Apostle at Damascus Lydia the seller of Purple a Woman that feared God the Keeper of the Prison at Philippi and other more as well Women as Men so soon as they tasted the gifts of Christ and believed his Word presently desired to be baptized Mr. Baxter further in his 16. Mr. Bax. Argument against Mr. Blake in the aforesaid 2d Disputation P. 149. saith most significantly If there can be no example given in Scripture of any one that was baptized without the profession of a saving Faith nor any precept for so doing then must we not baptize any without it But the Antecedent is true therefore so is the Consequent In proof whereof he produces the several Scripture examples of Persons that were baptized which saith he might afford us so many several Arguments but I shall put them together viz. First John as I have shewed you required the profession of true Repentance and that his Baptisme was for the remission of sin Secondly when Christ layeth down the Apostolical Commission the Nature and Order of the Apostles work is first to make them Disciples and then to Baptize them into the name of the Father Son and Holy Ghost as before That it was saving Faith that was required of the Jews Jews and professed by them Acts 2.38 is plain in the Text. The Samaritans Samaritans believed and had great Joy and were baptized into the name of Jesus Christ Acts 8.12 whereby it appeareth that it was both the Vnderstanding and Will that were both changed and that they had the profession even of a saving Faith yea even Simon himself 37. v. The Condition upon which the Eunuch Eunuch must be baptized was if he believed with all his Heart which he professed to do and that was the Evidence Philip expected Paul Paul was baptized after true conversion Acts 9.18 The Holy Ghost fell on the Gentiles before they were baptized Acts 10.44 Lydia Lydias Heart was opened before she was baptized and she was one the Apostles judged faithful to the Lord and offered to them the Evidence of her faith Acts 16.30 The example also of the Jaylor Jaylor is very full to the resolution of the Question in hand He first asketh Wrat he shall do to be saved The Apostle answereth him Believe in the Lord Jesus and thou shalt be saved and thy House So that it was a saving saith that is here mentioned He rejoyced and believed with all his House and was baptized the same hour of the night or straight way Crispus Crispus the chief Ruler of the Synagogue believed on the Lord with all his House And many of the Chrinthians hearing Corinth believed and were baptized Acts 18.8 Philip Philip. in Acts 8.37 is determining a Question and giveth this in as the decision If thou believest with all thy Heart thou mayst And to say that this is but de Bone esse meaning that it includes not the Negative otherwise thou mayst not is to make Philip to have deluded and not decided or resolved In a word saith he I know of no one word in Scripture that giveth us the least intimation that ever man was baptized without the profession of a saving Faith Thus Faâ— Mr. Baxter who to save us the labour hath himself you see given such an exact Catalogue of the Examples of the baptized in the Scripture among whom as he so well observes there is not one to be found that answered not Christs Commission and the Apostles Precept in a professed Faith and Repentance But 't is said he mentions only such as were baptized aged That is very true and the reason is because the Scripture affords examples of none other as he confesseth But Secondly By his own grant in the words beforegoing If Philips answer was decisive and not delusive all others are excluded And that none but such as are capable to give some demonstration that they believe with all their Heart ought to be admitted to Baptism CHAP. IV. Wherein believers are proved to be the only subjects of Baptisme IV. From the Spiritual ends of the Ordinance from the Spiritual ends of the Ordinance THe first End or Use we shall ment on is 1. To be a Sign of the Mysteries the Gospeâ— that the Baptized might have that represented in a Sign or Figure and preacht to his Eye in the Ordinance which had been preacht to his Ear and Heart by the Word and Spirit of God respecting the whole Mystery of the Gospel and his Duty and Obligation therein A Sign being as Paraeus observeth some outward thing appearing to the Sense through which some inward thing is at the same time
apprehended by the Vnderstanding Therefore he calls the Sacraments Signa in oculos incurrentia And therefore Mr. Perkâ—ns saith That the Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the witness of God is seen and in the other heard Case Cons p. 177. And some do call them Hieroglyphicks viz. Such visible Representations of things as the Egyptians used to teach and instruct by Which therefore calls for Understanding and Judgment and Senses to be exercised in all that partake thereof otherwise the action will be wholly insignificant therefore for any to carry a poor Ignorant Babe to the Ordinance of Baptisme is as much as if you should carry it to hear a Sermon which would be as significat as if you should represent some goodly Shew to a Blind man or instruct a stock or a stone 2. To witness Repentance The second â—nd that we shall mention is that the party Baptized might thereby witness his Repentance Mat. 3.11.3 6. Act. 2. called therefore The Baptisme of Repentance Mark 1. To which whoever offered themselves were to bring forth fruits meet for Repentance and amendment of Life Mr. Bax. For which we are beholding to Mr. Baxter for very convincing Arguments upon his first Argument with Mr. Blake in the fore mentioned Book viz wherein he doth positively affirm that we must not Baptize any without the profession of true Repentance which he proves thus First Argument If John Baptist required the profession of true Repentance before he would baptize them then so must we but John did so therefore the third Consequence is clear The Antecedent I prove from Mark 1.3 4. He Preach'd the Baptisme of Repentance unto Remission of sins and doubtless that Repentance saith he which is to Remission of sins is true special Repentance Second Argument If Jesus Christ hath by Scripture Precept and Example directed us to baptize those that profess true Repentance and no other then we must baptize them and no otheâ— But the Antecedent is true so therefore is the Consequent which is fully made good from Mat. 4.17 Mark 1.15 16 12. Acts 17.30 Luke 24.47 Where Christ himself did and sent forth his Disciples aâ—so to Preach Repentance to prepare them for Baptism which afterwards followed as Mat. 3.11 Mark 1.8 Luke 3.16 Acts 2.37 38 41. Third Argument If they that profess to be buried with Christ in Baptisme and to rise again do profess true Repentance c. But all that are Baptized must do so c. Colos 2.11 12 13 Rom. 6. 4 5. Then in further Conficmation he Quotes Bullinger Bullinger upon Acts 2.38 Who saith To be Baptized in the name of the Lord Jesus Christ is by the Sign of Baptism to testifie that we do believe in Christ for the Rimission of sins First mark it is not only an engagemenent to believe hereafter but the profession of a present Faith Secondly And that not a common Faith but that which hath Remission of sins Thirdly and this was not an accidental separable use of Baptisme but the very exposition of to be baptized in the name of the Lord Jesus Christ A Third End of â—aptisme is to evidence present regeneration 3. End to evidence present Regeneration whereof it is a lively Sign or â—ymbol Regeneration being called in allusion to it The washing of Regeneration Tit. 3.5 And a being born of Water and of the Spirit John 3. Which is so essential to the Ordinance that if that thing signifieâ— thereby be wanting the Sign only will be very ineffectual and insignificantâ— As D. Taylor Dr. Taylor late Bishop of Down very elegantly faith it in his Plea for thâ— Baptists lib. of Proph. p. 242. This indeed is truly to be baptized wheâ— it is both in the Symbol and in the Mystery Whatsoever is less then this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty shadow an Instrument without an Agent to manage or force to actuate it And to the same purpose you have Mr. Baxter in his 10 Argument p. 117 118. Mr. Bax. Christ hath instituted no Baptism but what is to be a Sign of present Regeneration But to men that profess not a justifying Faith it cannot be administred as a Sign of present Regeneration Therefore he hath instituted no Baptisme to be admininistred to such The Major is plain saith he in John 3.5 Except a man be born of Water and tho Spirit he cannot enter into the Kingdom of God And so in Tit. 3.5 Where it is called The Laver of Regeneration And what can be a fuller grant that Infants Baptisme is neitheir significant nor any Institution of Christ then what these two learned men have here given us 4th End is signally to represent the Covenant and Promise 4. End signally to represent the Covenant on mans part that the Believer enters into hereby viz. to dye to sin and live to Christ in new Obedience by that Figurative Death and Resurrection in being dipprd in Water and by so going down under and rising up out of the water he is said to be buried and to rise with Christ to be planted into the likeness of his Death and Resureection to dye and live with Christ by Mortiâ—â—ation and Vivification To which purpose you have Mr. Perkins very significant viz. The Action of the party baptized is a certain stipulation or Obligattion whereby he bindeth himself to give Homage to the Father Son and Holy Ghost This Homage standeth in Faith wherereby all the promises of God are believed and in obedience to all his Commanaments The Sign of this Obligation is that the party baptized willingly yield himself to be washed with Water and also you have Mr. Baxt. Mr. Baxter very fully upon his Thirâ— Argument to Mr. Blake viz. It is oâ— the instituted Nature of Baptisme to bâ— in general a professing sign for the present as well as an engaging sign for the future For first the Minister doth baptizâ— into the name of the Father Son anâ— Holy Ghost and the party doth consenâ— thereto First voluntarily offering himself to Baptisme And secondly voluntarily receiving that Baptism And his offer of himself here goeth before the Ministers baptizing of him and his reception of that Baptisme is essential to it So that Baptisme essentially containeth on his part a signal profession of consent to that which is meant in the form used by the Minister viz. I Baptize thee in the name c. So that it is a most clear case that Baptisme as Baptisme according to it s instituted nature and use doth contain the persons actual signal profession of present assent to the Gospel and acceptance of God the Father Son and Holy Ghost as there in offered and anactual signal profession that we there presently consecrate devote and dedicate our selves to God the Father Son and Holy Ghost in the aforesaid Relations Secondly another
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
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
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
London going to a Dispute about Infants-Baptism told his friend He was going to hear a Miracle viz. Infants Baptism to be proved by Scripture And the Ground and Reason why they do so firmly own this Truth to the Protestants upon that subject is but the better to inforce and introduce their many other Traditions there being nothing else for that But whereas some object That Bellarmine and others do also bring Scripture for it Becan Becâ—n Lib. 1. c. 2. Sec. 24. answers That some things may be proved out of Scripture when the Churches sence is first heard about the Interpretation thereof for so he saith it is concerning Infants Baptism which is proved from John 3.5 Except a man be born of Water and the Spirit c. But the sense whereby to prove it it only manifest by Tradition And it is confirmed in the Canon Law and Schoolmen That Infants-Baptism was not reckoned perfect till the Bishop laid on hands which was called Confirmation viz. of the imperfect Baptism in Infancy and therefore saith Caistans Caistans secundum Jewel That an Infant wanting Instruction in the Faith hath not perfect Baptism Tom. prec p. 86. Dr. Field Dr. Field Lib. 4. P. 375. saith That Infants-Baptism is therefore called a Tradition because it is not expresly delivered in the Scriptures that the Apostles did baptise Infants or that they should do so The Oxford Divines Oxford Divines in a full Convocation Jan. 1647. say That without the consentaneous judgment and practice of the Universal Church they should be at a lâ—ss when they are called upon for proof in the point of Baptizing Infants Mr. Tombes Dr. Prideaux Dr. Pridâ— Controv. Theol. Sec. 392. Infants Baptism saith he rests upon no other Divine right than Episcopacy viz. Diocesan Episcopacy in use in these Nations Mr. Baxter Mr. Baxter in Defence of the Principles of Love p. 7. saith That the Anabaptists are Godly men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintained That it is not determined in Scripture but dependeth upon the Tradition of the Church Though he saith he is of another mind himself To which many more might be added to prove to you That Apostolical Tradition for want of Scripture hath been urged as the principal and first ground of this Practice And not only for this but for all other Rites and Ceremonies as well those that have been already declared as Chrysme Exorcisme Consignation and innumerable more as those that have not yet been heard of or declared for as a late learned Author excellently observes That the Papists Dr. Owen in point of Tradition do herein very much exceed the Jews those old Tradition mongers who so made void the Law of God in their days by it For they tell us plainly that now their whole Oral Law is written and that they have no reserve of Authentick Traditions not yet declaâ—r'd But here the Romanists saith he fail us for although they have given us heaps upon heaps of their Traditions yet they plead that they have still an inexhaustible treasure of them laid up in their Church-stores â— breast of their Holy Father to be drawn forth at all times as occasion shall require And which Principle hath been the means of their Apostacy and is the great Engin whereby they are rendered incurable therein Dr. Owen his Proleg P. 67. Dr. Taylor D. Taylor P. 237. argues so fully and strenuously upon this point of Tradition that I cannot pass him by who saith Tradition by all means must supply the place of Scripture and there is pretended a Tradition Apostolical that Infants were baptized But at this saith he we are not much moved For we who rely upon the written Word of God as sufficient to establish all true Religion do not value the allegation of Tradition And however the world goes none of the Reformed Churches can pretend this Argument for this Opinion Because they who reject Tradition when it is against them must not pretend it in the least for them but if we allow the Topick to be good yet how will it be verified For so far as can yet appear it relies wholly upon the Testimony of Origen for from him Austin had it Now a Tradition Apostolical if it be not consigned with a fuller testimony than of one person whom all other Ages have condemned of many Errors and whos works saith Erasmus are so spurious that he that reads them is uncertain whether he read Origen or Ruffinus Therefore will obtain so little reputation amongst those who know that things have upon greater Authority been pretended to be received from the Apostles but falsly that it will be a great Argument that he is ridiculous and weak that shall be determined by so weak Probation in matters of so great concernment But besides that the Tradition cannot be proved to be Apostolical we have very good evidence from Antiquity That it was the Opinion of the Primitive Church That Infants ought not to be Baptized which saith he is clear in the Canon of the Council of Neocaesarca which he mentions at large in the original Greek Determining that none ought to be baptized without giving an account of their Faith and desiring the same That tie Traditons for Inf. Bapt. are fabulous Thus far Dr. Taylor In the next place we shall give you some account of the insufficiency and weakness if not the wickedness of those first Authorities that have been leaned upon to prove this Practice to be an Apostolical Tradition and which appearing fabulous all others depending upon the same necessarily fall to the ground whereof you have four or five of the principal of them and which may be useful to the Protestants whatever they are to the Papists viz. The first and earliest we meet with to prove Infants-Baptism to be an Apostolical Tradition is that of Dyonisius the Arâ—opagite mentioned already P. 109. quoted by Bellarmin Tom. 3. Lib. 8. Cassander in his Book de Bapt. and many other learned Papists for Authentick proof that Infants-Baptism was Apostolical out of his Ecclesiastical Hiâ—rarchy c. But that this was a piece of Forgery put upon the world may yet further more fully appear to you in that which followeth viz. This Dionysius the Areopagite living at Athens Dionysius Areopag who some will have to be Bishop of Corinth though Eusebius calls him Bishop of Athens for you must know according to Eusebius and Dorotheus all men of Name in the New Testament must be Bishops of some place or other and therefore they can tell you not only the Names of the seventy Disciples but what Bishopricks each did belong unto Now this Person being an Athenian must be supposed to be a learned Greek Philosopher and therefore upon none more fitly in this Age could be fathered all those Philosophical Tracts that are put upon him and amongst which you have two of
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